Chapter 3

Chapter III.


1. Now there was a certain man, etc. Above, the Lord manifested himself to the Jews by a sign of power; here secondly he manifests himself by a word of instruction, and this instructing all the Jews in the person of Nicodemus, a ruler of the Jews. And because the word of instruction ought not to be delivered except to an attentive ear, therefore first here is noted the diligence of Nicodemus, and secondly, the teaching of the Lord, at the passage: Jesus answered and said to him: Amen.

Nicodemus is therefore described by a fourfold condition, so that he may be shown suitable for learning: he is described by the uprightness of his life, by the dignity of his office, by his eagerness for learning, and by his aptitude for learning.

2. (Verse 1.). He is therefore described first by the uprightness of his life, when it says: There was a man of the Pharisees, named Nicodemus. Of the Pharisees, which sect was the more approved and more honorable above all the sects of the Jews; whence the Apostle boasts in Philippians 3: "According to the law, a Pharisee."

He is also described by the dignity of his office, when it says: A ruler of the Jews. Whence he himself also resisted the fury of the Jews, below in chapter 7: "Does our law judge a man unless it first hears from him?"

He is also described by his eagerness for learning, when it says:

3. (Verse 2.). He came to Jesus by night. He came by night so that he might be instructed and taught more quietly, because that is a quiet hour; whence in the Psalm: "At midnight I arose to give thanks to you."

He is described by his aptitude for learning, when it says: And he said to him, namely to Jesus: Rabbi, we know that you have come from God as a teacher. For he was apt to be taught, because he had come to be taught, and he believed Christ to be a perfect teacher, and he wished to be his disciple, and on account of this he called him master, as the disciples did, below in chapter 13: "You call me master and Lord." And the reason why he says this is added: No one can do these signs which you do, unless God is with him. Therefore it is clear that he was among those of whom it was said above in chapter 2: "Many believed in his name, seeing the signs which he did." The signs were the reason for believing that he was from God; whence below in chapter 9 the blind man said: "Unless this man were from God, he could do nothing."

QUESTIONS.


4. Question I. But it is asked here first concerning what is said, that Nicodemus was a ruler of the Jews and believed in Jesus, because it is said below in chapter 7: Has any one of the rulers believed in him? As if to say: no.

I respond: It must be said that Nicodemus believed and was among the rulers. And that statement which is said below in chapter 7 was the word of the Pharisees, who were deceived. For Nicodemus believed, even if not openly, nevertheless secretly.

5. Question II. Likewise it is asked: since that hour is the hour of evildoers, because he who does evil hates the light, whence is it that Nicodemus wished to come by night? And it seems that he came in a disordered manner.

I respond: It must be said that the cause was a certain shame, weakness, and earnestness. Concerning shame, [Hugh of Saint] Victor says: "He came by night, because as a master in Israel he was ashamed to learn openly." Concerning weakness, Chrysostom says: "He was still held back by Jewish weakness; therefore he came by night also, fearing to do this by day." Concerning earnestness, Bede says: "He came by night, seeking through private conversation to grasp the mysteries of the faith, whose rudiments he had already to some extent received."

6. Question III. Likewise, there is a question about what he says: No one can do these signs that you do, unless God is with him.

To the contrary: Matthew 7: Many will say to me on that day: Lord, in your name we cast out demons, etc.

Some respond to this by pressing upon the word: Unless God is with him. For it is different to say: God is with man, and man with God, as Augustine seems to intend to say in the book of the Confessions: "You were with me, but I was not with you." So also in the matter at hand, man is with God when he has charity, through which he clings to God; but God is with man when he produces some special effect and gift in man. Thus he is with those to whom he grants the power of working miracles.

But this does not resolve the difficulty, because Nicodemus did not intend to say this, but truly, that he was from God.

Therefore it must be said that even though both good and evil men work miracles, they are nevertheless distinguished from one another, namely by manner and end: by manner, because the good work through public righteousness, the evil through signs of public righteousness; by end, because the good work for edification, the evil for glory. And because Nicodemus distinguished miracles by their manner of working and their end, he could especially know this in Christ, because he did not work miracles by invocation.

7. Jesus answered and said to him, etc. The earnestness of Nicodemus has been described; here the teaching of Christ is described, in which he teaches Nicodemus how he can arrive at salvation, because he had come to seek this. And this part has three parts according to the three things which he teaches him. First he teaches him what the way of salvation is; second, what the principle of salvation is, at: No one has ascended into heaven; third, what the impediment to salvation is, at: For God did not send his Son, etc.

First, therefore, he teaches what the way of salvation is: namely, the Sacrament of regeneration, in whose instruction he proceeds in this order. First he sets forth the necessity of regeneration; second, the manner of regenerating; third, the manner of understanding.

8. (Verse 3). He therefore sets forth the necessity of regeneration to Nicodemus himself, who desired to learn. For which reason he says: Jesus answered and said to him, namely to Nicodemus coming by night and inquiring: Amen, amen, I say to you: Unless one is born again, that is, regenerated, he cannot see the kingdom of God. And according to this it is clear that regeneration is necessary for salvation.

The birth of nature: John sixteen: "A woman, when she gives birth, has sorrow: but when she has brought forth, she does not remember the anguish because of the joy that a man is born into the world." - Of fault: Ephesians two: "We were by nature children of wrath"; by nature, that is, by the corruption of nature: therefore Job three: "Let the day perish wherein I was born." - Of grace: First John, the last chapter: "Everyone who is born of God does not sin, but the grace of God keeps him": and this comes about through the Sacrament.

Of glory: Job eleven: "When you shall think yourself consumed, you shall rise as the morning star."

Here therefore he declares the necessary birth of the Sacrament and of grace.

9. (Verse 4). Nicodemus says to him. Here the second point is touched upon, namely the mode of regeneration, which is spiritual. But Nicodemus, supposing it to be carnal, doubts and asks: How can a man be born when he is old? As if to say: it is impossible for an old man to become young: Job seven: "My days have passed more swiftly than the web is cut by the weaver: and they are consumed without any hope." The impossibility is also on the part of the one generating: whence he says: Can he enter a second time into his mother's womb and be born again? He was still carnal, and therefore understood carnally: First Corinthians two: "The natural man does not perceive the things that are of the Spirit of God." But the Lord draws him back from carnal understanding to spiritual: on account of which he says:

10. (Verse 5). Jesus answered: Amen, amen I say to you: Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God:

as if to say: I do not mean the birth that is from the womb, but that which is from water: I do not mean the birth that is from seed, but that which is from the Holy Spirit: because that birth is carnal and manifest, this one is spiritual and hidden. On this account he says:

11. (Verse 6). What is born of the flesh is flesh, and what is born of the spirit is spirit. Therefore, just as generation from the flesh is carnal, so generation from the spirit is spiritual: above in chapter one: "Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." Nor is it only spiritual, but indeed also hidden: and therefore the natural-minded Nicodemus ought not to marvel if he does not understand. On this account he says:

12. (Verse 7). Do not marvel that I said to you, you must be born again, even though you do not understand.

13. (Vers. 8.). The Spirit breathes where He wills: where He wills, by giving grace: Romans 9: "He has mercy on whom He wills, and whom He wills He hardens." And you hear His voice, in the preachers: Matthew 10: "For it is not you who speak, but the Spirit of your Father who speaks in you." And you do not know whence He comes or whither He goes: Job 9: "If He comes to me, I shall not see Him; and if He departs, I shall not understand." So is everyone who is born of the Spirit, namely spiritual and hidden: Romans 6: "For we have been buried together with Him through baptism into death, so that, just as Christ rose from the dead through the glory of the Father, so we also might walk in newness of life." Just as burial and death and life are spiritual, so also is generation.

14. (Vers. 9.). Nicodemus answered. Here the third point is touched upon, namely the manner of understanding this spiritual regeneration, which because Nicodemus did not possess, he therefore doubts and inquires; whence he says: Nicodemus answered and said to Him: How can these things be? And in this the diligence of Nicodemus is noted, who did not cease from inquiring until he understood. Chrysostom: "If the Jews had heard, they would immediately have departed in derision"; and therefore he who was moved through the captivation of the intellect and through faith deserves to be more fully instructed by the Lord. Therefore He humbles him; on account of which He says:

15. (Vers. 10.). Jesus answered and said to him: You are a teacher in Israel, and you do not know these things? As if to say: you consider yourself a great teacher, and yet you are ignorant of the beginnings of faith. Hebrews 5: "When you ought to be teachers by reason of the time, you need again to be taught what are the elements of the beginning of the words of God." As if to say: if you wish to understand, you must humble yourself and believe, because if you do not believe this, neither will you be able to understand greater things. Therefore He says:

16. (Vers. 11.). Amen, amen, I say to you, that we speak what we know: "we, that is, I and my Apostles," as the Gloss says; or we in the plural intimates the mystery of the Trinity. And what we have seen we testify: below in chapter 8: "What I have seen with my Father, this I speak"; and thus I ought to be believed; but nevertheless you do not believe. Therefore He adds: And you do not receive our testimony: below in chapter 5: "I have come in the name of my Father, and you do not receive me." And if you do not receive the small things I have said nor believe them, much less will you in great things. Therefore He adds:

17. (Vers. 12.). If I have spoken earthly things to you and you do not believe, how, if I tell you heavenly things, will you believe? As if to say: you will not; and therefore the manner of understanding is to believe lesser things through faith before one arrives at sublime things. First Corinthians 3: "As little ones in Christ, I gave you milk to drink, not solid food." But if they would not receive milk, how could they receive solid food? — From the foregoing, therefore, it is clear that regeneration is necessary, is spiritual and hidden, and that no one can understand it unless he believes.

QUESTIONS.


18. Question I. There is a question about what he says: Unless one is born again, he cannot see the kingdom of God.

On the contrary: 1. If this was a precept, then no one can be saved unless baptized of water and the Holy Spirit. — Against this: There were many Martyrs who were not baptized.

Likewise, there are many who have faith and are overtaken by death; but it is said below in the same place: Everyone who believes in the Son of God does not perish; therefore if he is not baptized, he will still be saved.

2. But if it is not a precept, then he speaks wrongly in saying that one cannot enter into the kingdom of God, because "to see" is here taken as the vision of the fatherland.

I respond: It must be said that there is baptism of water, of the Spirit, and of blood. It must therefore be said that according to the common law all are bound to be baptized, because it is a precept. But if impossibility intervenes, either grace is present, namely the baptism of the Spirit or of blood, or it is not: if it is, it supplies for that baptism when there is no possibility. But if it is not present, impossibility does not excuse nor bring about salvation, not because of transgression of the precept, but because of the stain of original sin, which has not been removed through grace.

And thus it is clear that those who have formed faith are saved when they are overtaken by death.

19. Question II. Likewise it is asked whether from that time it was necessary to be baptized. — That it was, seems apparent:

1. Because at that time the judgment was promulgated that without this there was no salvation.

2. Likewise, if it was not instituted then, when therefore was baptism instituted?

Master Hugo responds and distinguishes a threefold time of grace: one in which circumcision alone was in effect, as before the coming of Christ; one in which baptism alone, as after the manifestation of the Gospel; and one in which both were mixed, as in the middle time, and then circumcision had its effect, and for that time it was not necessary to be baptized, nor did the Lord here authoritatively promulgate the necessity of regeneration, but revealed to a friend what he was about to do.

2. As to the question: when was baptism instituted? It must be said that materially, when Christ was baptized; formally, when he rose again and gave the form, at the end of Matthew; effectively, when he suffered, because from that it had its power; but finally, when he foretold its necessity and usefulness, as here: Unless one is born again of water and the Holy Spirit, etc.

20. Question III. Likewise there is a question about what he says: What is born of the flesh is flesh.

1. Therefore also what is born of the spirit is spirit; therefore what is born of a holy one is holy; therefore a holy man begets a holy man, namely his son — which is manifestly false; rather, a sinner.

2. Likewise, if what is born of the spirit is spirit, then what is born of God is God; but we are all born of God, as is said in 1 John 5; therefore we are all gods.

I respond: It must be said that this is to be understood per se: that which is born from flesh generating, namely insofar as it is flesh, is carnal: similarly concerning spirit, it is spiritual.

1. To the objection concerning the holy man, it is answered that he generates carnally, and therefore generates what is carnal. Hence, even if he is purified insofar as he is a person, nevertheless not insofar as he is a principle of generation. Augustine's example is of clean grain, which generates grain in chaff.

2. As for what he says concerning spirit, that is said not through essence, but through conformity and adherence: 1 Corinthians 6: He who clings to God is one spirit.

21. Question IV. An inquiry is made concerning what he says: The Spirit breathes where he wills, and you do not know whence he comes. - To the contrary: Bernard in the Canticles says that a man ought to know the time of spiritual visitation.

Chrysostom responds that he said this concerning the wind, because man does not have knowledge of it, much less of spiritual birth.

But Augustine rejects this exposition, because man well knows that the south wind comes from the south and tends toward the north: therefore he expounds it concerning the Holy Spirit.

Therefore, as to what is said: You do not know whence he comes, emphasis must be placed on the word. He does not say: you do not know when he comes, because one can well know through fervor and lukewarmness when he comes: but you do not know whence he comes, namely whether to repay in the present the good things that a man has done, or to increase merits: you do not know where he goes, whether far away, never to return, or near, about to return at once. Therefore Bernard says that one must always fear: "Fear," he says, "when he has smiled upon you, fear when he has departed, and when he returns again."

22. Question V. Likewise an inquiry is made concerning what he says: If I have told you earthly things etc.: what are these earthly things? For everything he spoke is spiritual, nothing earthly.

To this Chrysostom responds that the earthly things which he spoke of are those things he said concerning the spirit, that is, concerning the wind: but Augustine expounds it concerning the raising of the temple, which he had foretold in the preceding chapter, namely insofar as it was of the earth, whether it be understood of the material temple or of the body of Christ, because it was taken from our earth. - It can be answered otherwise, that he calls earthly those things which have been said above, not absolutely, but because they are small in comparison to the things yet to be said.

23. And no one has ascended into heaven. He determined above the way of salvation; here he determines the principle of salvation, so that through this Nicodemus's inquiry about how these things can come to be may be fully satisfied. And the principle of salvation is described here in this order: first is determined what is the saving principle: second, what is the mode of saving: third, what reason moves to saving.

(Verse 13). The principle saving us is He who alone can enter heaven by Himself, and all others through Him; and this is Christ the Lord. Therefore He says: And no one has ascended into heaven, that is, no one has the power of ascending thither; except He who descended from heaven, through the assumption of humanity: the Son of Man, who is in heaven, through the presence and immensity of the Divinity: therefore everyone who ascends and is saved, ascends through Him. Concerning this power of ascending and descending, Ephesians 4: "He who descended is the same one who also ascended above all the heavens, that He might fill all things." Concerning His existence in heaven, above in chapter 1: "The Only-begotten Son, who is in the bosom of the Father, He has declared Him." He it is who makes one ascend from death to life: below in chapter 8: "If the Son shall make you free, you shall be free indeed."

24. (Verse 14). And as Moses lifted up etc. Here the second point is touched upon, namely how the Son of God saves, namely through His passion. Therefore He says: As Moses lifted up the serpent in the desert: Numbers 21: "Moses made a bronze serpent and set it up as a sign; those who had been struck, looking upon it, were healed." So must the Son of Man be lifted up, namely on the gibbet of the cross, so that all who look upon Him through faith may be healed. Therefore He says:

25. (Verse 15). That everyone who believes in Him may not perish, but may have eternal life: below in chapter 11: "He who believes in Me, even if he shall have died, shall live; and everyone who lives and believes in Me shall not die forever." He most fittingly describes the passion in relation to the figure, so that it may become more credible; and most fittingly did the figure precede, because, just as there they were not healed by the serpent unless they looked upon it, so neither are they healed through Christ unless they believe in Him.

26. (Verse 16). For God so etc. Here the third point is touched upon, namely the motivating reason for saving in this way; and this was the immensity of divine love toward lost mankind. On account of which He says: For God so loved the world, that is, worldly and sinful man: that He gave His Only-begotten Son: Ephesians 2: "God, who is rich in mercy, on account of His exceeding charity with which He loved us, when we were dead in sins, made us alive together with Christ." Therefore exceeding, because He gave more than was necessary: Romans 8: "He who did not spare even His own Son, but delivered Him up for us all." He gave Him, I say, for all as regards sufficiency, but as regards efficacy, for the elect and for believers. Therefore He adds: That everyone who believes in Him may not perish, but may have eternal life. The passion avails none but believers, because, as it is said in Hebrews 11, "without faith it is impossible to please God."

QUESTIONS.


27. Question I. But a question arises here, first, concerning what He says: No one ascends into heaven except He who descended from heaven.

Against this: 1. All the saints ascend, and yet none of them descended.

2. Likewise, the body of Christ ascended into heaven, and yet did not descend from heaven.

3. Likewise it is objected: if this is understood of Christ, it is understood either according to the divine nature or the human. Not according to the human, because that nature did not descend from heaven, and moreover at that time, when he was speaking, it was not in heaven. It cannot be according to the divine, because it did not ascend, since it could not become greater nor did it change place.

Some respond that the exception here comprehends not only Christ, who is the head, but rather the whole body of Christ; and all those and only those who belong to his body ascend.

But this cannot stand, because the body did not descend from heaven. Therefore it must be understood that to ascend is here said by one's own power, not power given from elsewhere, and thus only Christ was able to do so.

2. To what is objected concerning the body, Augustine responds that it is no obstacle, because the body is like a garment; whence if someone descended naked from a mountain and ascended clothed, we say: no one ascended except he who descended; so also in the matter at hand.

3. To what is asked—according to which nature is this said?—I respond: It must be said that in that statement three things are said of one hypostasis: to ascend belongs to him by reason of the human nature; to descend, by reason of the divine in relation to the human, because he humbled himself by assuming flesh; but to be in heaven, as at that time, according to the divine nature purely. And thus the whole cannot be referred back to one nature, but to one hypostasis.

28. Question II. Likewise Chrysostom asks concerning what he says: As [Moses] lifted up, etc.: why, when expressing the passion, did he not say to hang on the cross, so as to speak more plainly?

I respond: It must be said that the Lord was revealing the mystery of the passion to Nicodemus as something honorable, as something credible, as something hidden: as something honorable, lest the man, still carnal, should despise and recoil from it; therefore he said to be lifted up, not to be hung. As something credible, so that he might give assent; therefore through the preceding marvelous figure he intimates the marvelous effect of the passion. Also as something hidden, so that he might hold it more dearly; and therefore he does not explain it but leaves him a place for meditating, and through this for making progress and for arriving at the gift of understanding.

29. Question III. The question concerns what he says: That everyone who believes in him may not perish. Therefore no one who has faith will be condemned, however wicked he may be. — If you say that this is understood of formed faith, then according to this no one who has formed faith can be condemned.

I respond: It must be said that here he speaks of true faith; but true faith excludes a twofold pretense. For faith is feigned either because one believes but does not love, or because one believes and loves but does not persevere. True faith, therefore, is that which loves what it believes and perseveres; and everyone such will be saved.

30. For God did not send. Above he determined what the way of salvation is and what the principle of salvation is; here thirdly he now determines what the impediment to salvation is. And first he shows that the impediment to our salvation is not on the part of God; second, that it is on the part of a defect of faith; third, that it is on the part of a defect of good works.

(Vers. 17.). He shows therefore first that our damnation is not on the part of God, when he says: For He did not send etc.; and it should be continued thus from the preceding: I have truly said that God gave His Son, that everyone who believes in Him may have eternal life, not, I say, that he be condemned. For God did not send His Son into the world to judge the world, namely by condemning it, but that the world might be saved through Him: First John three: "In this we have known the love of God, that He first loved us and sent His Son as a propitiation for our sins," therefore for the purpose of propitiation, not for condemnation.

31. (Vers. 18.). He who believes in Him is not judged. Here the second point is touched upon, that damnation and judgment comes from a defect of faith. And he shows this through the fact that he who believes will not be judged, but he who does not believe is already judged. For this reason he says: He who believes in Him, namely in the Son of God, is not judged: below in chapter five: "He shall not come into judgment, but shall pass from death to life." But he who does not believe is already judged, that is, is held as condemned, because he does not believe in the name of the only-begotten Son of God; because, as it is said in Acts four, "there is no other name under heaven given to men, by which we must be saved." And therefore he who does not believe in His name is justly condemned.

32. (Vers. 19.). And this is the judgment etc. Here the third point is touched upon, namely that the impediment to salvation and the reason for damnation and judgment is on the part of a defect of good works, by reason of which man flees from salvation. For this reason he says: And this is the judgment: The Gloss: "That is, the cause of damnation": because the light came into the world, that is, the incarnate Word: below in chapter twelve: "I have come as a light into the world, that whoever believes in Me may not remain in darkness." And men loved darkness more, namely of error, than light, of truth: Job twenty-four: "They were rebels against the light." And the reason for this blindness is a defect of good works; on account of which he says: For their works were evil. And he shows that an evil work is the reason for fleeing the light.

33. (Vers. 20.). For everyone who does evil hates the light: Job twenty-four: "The eye of the adulterer watches for the darkness." And does not come to the light, lest his works be exposed, that is, be manifested as evil: Ephesians five: "Do not participate in the unfruitful works of darkness, but rather expose them; for all things that are exposed are made manifest by the light." But on the contrary, a good work leads to the light. Therefore he says:

34. (Verse 21.). But he who does the truth comes to the light: Matthew 5: "No one hides a lamp under a bushel, but upon a lampstand"; because good works are light. Whence he also adds: That his works may be made manifest, because they have been done in God. Those things are done in God which are done in charity: 1 John 4: "He who abides in charity abides in God, and God in him," who is the highest light, and therefore they are to be revealed to his honor: Matthew 5: "So let your light shine before men, that they may see your good works and glorify your Father, who is in heaven."

QUESTIONS.


35. Question I. But a question arises here, first concerning what he says, that he did not send his Son into the world to judge.

Against this: It is stated below in chapter 5: The Father has given all judgment to the Son.

I respond: There is a twofold coming: the first and the second, the first of mercy, the second of justice. In the first he came to propitiate, not to judge, but in the second he will come to judge.

36. Question II. Likewise, the question is raised concerning what he says: He who does not believe is already judged.

Against this: If God does not judge twice for the same thing: and unbelievers are already judged: therefore on the day of judgment they will not be judged.

If you say that they have been judged by merit: so likewise wicked Christians.

I respond: There is the judgment of present punishment: and by this all the wicked are judged, because "there is no disgrace of sin without the beauty of justice"; especially unbelievers, because unbelief is a great punishment in itself. There is the judgment of the final examination, and by this unbelievers will not be judged. And there is the judgment of future retribution. By the first, all the wicked are judged; by the second, the moderately good and the wicked; by the last, all the good and all the wicked. The unbeliever is therefore said to be already judged either on account of his blindness, or because he will not be judged through examination, as Gregory says.

37. Question III. Likewise, an objection is raised concerning what he says: Everyone who does evil hates the light.

Against this: "All men naturally desire to know," just as they desire to be happy: but wickedness of action does not induce hatred of happiness: therefore neither of light.

I respond: it must be said that light can be considered in two ways: either by reason of its first effect, insofar as it is a principle of knowledge, and thus it is hated by no one; or by reason of its second effect, which is to make manifest what is shameful, and because all the wicked abhor this, they therefore also abhor light with respect to this effect. But happiness does not have an effect in the soul contrary to any natural desire, as Augustine shows.

38. Question IV. Likewise, if he who does evil does not come to the light: therefore no sinner ever converts to the faith.

The response must be that as long as he delights in remaining in evil work, he does not come to the light; but if he begins to hate evil, then he can come to the light: and thus sinners come through contrition.

39. After these things Jesus came etc. The Lord manifested himself to the Jews by a sign of power and by a word of teaching; here he manifests himself by the Sacrament of regeneration, receiving the Jews to baptism. And because both the Lord and John were baptizing, and yet the Lord alone was regenerating, therefore first there is introduced the purification of Christ and of John; second, a question arising concerning preeminence, there: Therefore a question arose; and third, the resolution of the question, there: John answered.

40. (Verse 22). Therefore the purification of Christ through baptism is described first, by which he manifests himself to the Jews; and so he says: After these things, that is, after the aforementioned manifestations, Jesus and his disciples came into the land of Judea, so that he might make himself manifest to the Jews through baptism. Whence he adds: And he was staying there with them, namely the disciples, and was baptizing, according to what John had borne testimony to him above in chapter one: "Upon whom you shall see the Spirit descending, he it is who baptizes"; nor was he alone baptizing, but indeed also his precursor. On account of which he says:

41. (Verse 23). And John was also baptizing in Aennon near Salim, that is, Salem, which was the city of Melchisedech, Hebrews 7. And the reason is added: Because there were many waters there. A good reason, because John baptized only in water; Mark 1: "I have baptized you with water," John said. And they came to him and were baptized, even while Christ was baptizing; Matthew 3: "Jerusalem went out to him, and all Judea, and all the region around the Jordan, and they were baptized by him."

42. (Verse 24). For John had not yet been cast into prison, because then his baptism ceased, the master being absent, for it was temporal. Concerning the imprisonment of John, Matthew 14: "Herod seized John and bound him and cast him into prison," etc.

43. Therefore a question arose, etc. Here is introduced the question proceeding from the twofold purification, which had its origin from the disciples of John accusing the Jews that, having abandoned John's baptism, they were going to Christ. On account of which he says:

(Verse 25). Therefore a question arose from the disciples of John, as drawing its origin from them, with the Jews who were contradicting, namely concerning purification, namely, where the greater purification was, whether in the baptism of John or of Christ. And the disciples of John were saying that the baptism of John was greater, the Jews to the contrary. On account of this, seeing that they could not prevail, they accuse Christ himself through envy. On account of which he adds:

44. (Verse 26.). And they came to John and said to him: Rabbi! He who was beyond the Jordan with you, he was with you as a lesser, because you baptized him, whom you also exalted: whence they add: To whom you bore witness: above in the first chapter: "John bears witness concerning him" etc.: behold, this one baptizes, as if to say, he usurps your office. And to provoke him to jealousy, they add: And all come to him, as if no longer caring about you. They were moved by jealousy. Joshua did something similar: in Numbers eleven, concerning the men who were prophesying, he said to Moses: "My lord, forbid them. And Moses answered: Why are you jealous for my sake? Would that all the people might prophesy, and that the Lord would give them his spirit"?

QUESTIONS.


45. Question I. But a question arises here first concerning what he says, that Jesus was baptizing.

On the contrary: Below in chapter four: Jesus was not baptizing, but his disciples: therefore there is a contradiction there.

Response: It must be said that he by whose authority something is done is the one who does it; whence to do something is twofold, namely by authority or by ministry. Christ baptized by authority, but his disciples by ministry: or he baptized interiorly, while the disciples baptized exteriorly.

46. Question II. But then there is a question: whence is it that the Lord did not baptize exteriorly in his own person? — And it seems that he ought to have done so, so as to furnish others with an example, a form, and a manner.

Response: It must be said that he furnished others with a manner and taught them, but nevertheless he did not baptize for the sake of avoiding error and presumption: error, because people would have believed that others who had not been baptized by him were not truly baptized: presumption, lest those baptized by him be puffed up and despise those baptized by the disciples, and thereby the baptism of the disciples.

47. Question III. Likewise it is asked: since the baptism of John was preparatory to the baptism of Christ, and when truth arrives, the shadow ceases: it seems that he ought to have ceased baptizing from the moment Christ began.

Response: It must be said that he did cease, but not immediately. And the reason was fourfold: lest he seem contrary to him; lest he seem inconstant; lest he seem to have borne it indignantly; lest he cast his disciples into envy and jealousy.

48. Question IV. Likewise it is asked: which baptism is more powerful, whether that of Christ or that of John?

That it is John's, it seems:

1. Because Christ was baptized with the baptism of John: therefore just as the priesthood of Melchizedek was nobler than the priesthood of Levi, because Levi was tithed by Melchizedek: by the same reasoning it seems so concerning baptism.

2. Likewise, Christ was not baptizing, but his disciples; but the disciples of Christ were not greater than John: therefore neither was the baptism of Christ's disciples greater than the baptism of John.

3. Likewise it is asked whether that baptism conferred grace?

And that it did not, seems apparent: because it is said below in chapter seven: The Spirit had not yet been given, because Jesus had not yet been glorified; and if anyone who had been baptized had died before the Passion, he would not have entered the kingdom of God.

I respond: It must be said that according to Chrysostom, the baptism of Christ's disciples before the Passion was merely preparatory, just as was the baptism of John: hence both were devoid of grace. - However, Bede and Augustine say that "John baptized, and there was rebaptism; Judas baptized, and there was no rebaptism." Hence they say that that baptism conferred grace, and was therefore nobler, because of nobler efficacy.

1. As to what is objected, that Christ was baptized: it must be said that the baptism of John had absolutely no effect upon Christ.

2. As to what is objected, that the disciples were baptizing: it must be said that this is true, outwardly; but nevertheless in that baptism Christ was baptizing inwardly; this was not so, however, in the baptism of John.

3. As to what is objected, that the Spirit had not yet been given: this must be understood of the visible and manifest giving, in the manner in which it was given through the imposition of hands, not of the invisible giving.

As to the objection that a baptized person who died would not fly forth: it must be said that this was not on account of a defect of grace in baptism, but because its price had not yet been paid.

And if one objects that baptism has its efficacy from the Passion, it must be understood that it has the efficacy of conferring grace from the divine power operating invisibly therein, but from the Passion with respect to the opening of the gate. Or: if he had not yet suffered, nevertheless faith in the Passion was present, by reason of which it had efficacy—not indeed of opening the gate, but of giving grace.

49. John answered and said. Above was set forth the purification of Christ and John through baptism and the doubt arising from this; here is set forth the resolution of the question made by John, at the inquiry of his disciples. Hence he determines that Christ is the regenerator, not he himself; and he proceeds in this order. First, John humbles himself and places himself after Christ through consideration of human frailty; second, he places Christ before himself in the power of baptizing; third, in the wisdom of preaching; fourth, in the excellence of all grace.

50. (Verse 27). First, therefore, he humbles himself through consideration of human frailty against his disciples who wished him to magnify himself and his own baptism. On account of which he says: A man cannot receive anything unless it has been given him from heaven; James 1: "Every best gift and every perfect gift is from above, descending from the Father of lights." And so, since I am a mere man, I cannot attribute to myself anything except what has been given to me; and therefore I do not attribute to myself the office of Christ, but that of a herald; 1 Corinthians 4: "What do you have that you have not received?"

51. (Vers. 28.). You yourselves bear me witness that I said: I am not the Christ: above in chapter one: "And he confessed, that I am not the Christ." But that I am sent before him, as a voice before the Word; above in chapter one: "I am the voice of one crying in the wilderness: Make straight" etc.

52. (Vers. 29.). He who has the bride etc. Here he shows secondly that Christ is set before him in the power of baptizing. For it belongs to him to baptize whose it is to regenerate; and it belongs to him to regenerate who has the bride, from whom he may beget. Therefore he says: He who has the bride is the bridegroom, and from her he can beget and baptize: Ephesians 5: "Husbands, love your wives, as Christ also loved the Church and gave himself up for her, that he might sanctify her, cleansing her by the washing of water in the word of life." Bede: "Christ is the bridegroom, the bride is the Church gathered from the nations: 2 Corinthians 11: I betrothed you to one husband, to present you as a chaste virgin to Christ. His therefore it is to regenerate; but mine it is not to regenerate nor to envy, but rather to rejoice as a friend." Therefore he adds: But the friend of the bridegroom, who stands, by grace, and hears him, by internal inspiration, rejoices with joy because of the voice of the bridegroom. Rejoices with joy, that is, rejoices fully, because he wishes to rejoice with him. Friend: below in chapter fifteen: "You are my friends" etc. Stands: Romans 14: "To his own Lord he stands or falls." Hears: Psalm: "I will hear what the Lord God speaks in me" etc. Rejoices with joy: Philippians, the last chapter: "Rejoice in the Lord always" etc. And in this way John rejoiced as a friend, not grieving as one envious. Therefore he says: In this therefore my joy is fulfilled, that is, perfected, namely joy is then fulfilled when it has what it desires: below in chapter sixteen: "Ask, and you shall receive, that your joy may be full."

53. (Vers. 30.). He must increase, but I must decrease. This is the best sign, when someone rejoices at another's exaltation together with his own diminishment. He must increase, in death, because he was exalted on the cross; but I must decrease, in having my head cut off. Or: he must increase, in fame, so that he may be believed to be Christ; but I must decrease, so that I who am believed to be Christ may be believed to be his forerunner. Or: he must increase, in baptizing and in the number of disciples; I must decrease, because his baptism and his discipleship were about to cease shortly, but Christ's on the contrary to be enlarged. The Apostle rejoiced at this enlargement, Philippians 1: "Whether by occasion or by truth Christ is proclaimed, in this I rejoice, and indeed I shall rejoice." But he gives the reason why Christ must increase, because he comes from above; on account of which he says:

54. (Vers. 31.). He who comes from above is above all: the Gloss: "Therefore he rightly increases," and on account of this he is raised above all; Psalm: "You have subjected all things under his feet" etc.

He who is of the earth speaks of the earth. Here thirdly he places Christ above himself in wisdom of preaching, because John as an earthly one could speak of earthly things, but Christ of heavenly things. Therefore he says: He who is of the earth speaks of the earth ; such is John, who was conceived in sins. He who comes from heaven is above all, in the dignity of teaching: Christ came from heaven: First Corinthians fifteen: "The first man is of the earth, earthly; the second is from heaven, heavenly"; therefore from heaven, because he is spiritual, because he is sublime in Deity: below in chapter eight: "You are from below, I am from above." And because he is from above, he speaks of things above with certitude. On account of which he says:

55. (Vers. 32.). And what he has seen and heard, this he testifies, as one who is certain. He saw, as the Wisdom of God, because he saw by himself: he heard, as the Son receiving from the Father; below in chapter fifteen: "All things whatsoever I have heard from my Father, I have made known to you." And although his doctrine is most excellent, nevertheless it is despised by the carnal. Therefore he adds: And no one receives his testimony, that is, no worldly man: below in chapter fifteen: "And they have both seen and hated both me and my Father": but the spiritual, who do receive it, become certain of his doctrine. Therefore he says:

56. (Vers. 33.). But he who has received his testimony has set his seal that God is truthful, that is, he will imprint it with certitude as a seal upon the heart.

57. (Vers. 34.). For he whom God has sent speaks the words of God: and thus he is truthful, just as God; below in chapter seven: "If anyone wills to do the will of God, he will know concerning the doctrine, whether it is from God, or whether I speak of myself."

For not by measure etc. Here fourthly he places Christ above himself in excellence of grace, because he excels all in grace, and this excellence is the reason for the foregoing. Therefore he says: For not by measure. Truly I have said that he himself is the bridegroom, he himself speaks heavenly things, and he is above all: For God does not give the Spirit by measure, namely to Christ: not according to a fixed measure, as to others. And he adds the reason:

58. (Vers. 35.). For the Father loves the Son and has given all things into his hand: Matthew eleven: "All things have been delivered to me by my Father." And therefore no one is saved except through the Son. Therefore he adds:

59. (Vers. 36.). He who believes in the Son has eternal life, in merit, namely: but he who is unbelieving toward the Son shall not see life, he shall not have glory, but punishment. Whence he says: But the wrath of God remains upon him: below in chapter twelve: "He who despises me and does not receive my words has one who judges him"; wrath, namely of vengeance, concerning which Proverbs six: "The jealousy and fury of a man will not spare in the day of vengeance," etc.; or wrath, that is, original guilt, through which one is a child of wrath; Ephesians two: "We were by nature children of wrath."

QUESTIONS.


60. Question I. But Chrysostom here first inquires about this, that John calls himself the friend of the bridegroom, when above he had not dared to call himself a worthy servant: above, in chapter one: Whose [latchet] I am not worthy etc.

Chrysostom responds that answers are fitted to questions: and above John was being incited to ambition; and therefore he humbled himself and called himself an unworthy servant. Here he is being incited to jealousy: and therefore he calls himself a friend and says that he rejoices at his good.

61. Question II. It is asked concerning what John says: He who is of the earth speaks of the earth. — He said this of himself, and it seems that he spoke unfittingly: because he himself was not speaking earthly things, but heavenly things.

Chrysostom responds to this that he did not say this absolutely, but comparatively: not because they were earthly, but because they were earthly compared to the teaching of Christ. — Augustine responds that that proposition is to be understood in itself or with reduplication: He who is of the earth, insofar as he is earthly, speaks of the earth: but if he speaks of heavenly things, this is insofar as he is imbued with the Spirit, which comes from above.

62. Question III. It is asked concerning what he says: He comes from heaven etc.

It seems from this that Christ did not assume human flesh, but heavenly flesh; or if human flesh, why is he not said to come from the earth like other men?

Augustine responds: "From heaven or from above, that is, from the height of human nature before the sin of the first parent."

But this seems to agree with that heresy that some particle remained in Adam uncorrupted, which was transmitted through successive generations all the way to the Virgin, and from it the flesh of Christ was made.

On account of this, the word is to be soundly understood as said by a certain likeness: because, just as the flesh in Adam before sin was pure and without stain, so Christ assumed immaculate flesh. And it should be noted that he does not here call earth the passible nature, but the corrupted nature generated through sinful corruption, according to which Christ was not begotten, but was conceived through the divine power of the Holy Spirit: therefore from above.

63. Question IV. Likewise it is asked concerning what he says: God does not give the Spirit by measure.

Either he understands this of Christ according to the divine nature, or according to the human: according to the divine nature it cannot be, because he himself does not receive the Spirit, but rather the Spirit proceeds from him. If according to the human: to the contrary: The grace of Christ as man is created; but God creates all things in a certain weight, number, and measure, whence nothing created is infinite: therefore by measure.

I respond: It must be said that there is a measure of limitation, and there is a measure of division. I call a measure of limitation that by which each created thing is finite in its substance and power and limited. I call a measure of division the determination of someone to some act, according to that text of 1 Corinthians 12: There are divisions of graces, but the same Spirit, namely when grace is given to someone for some determinate effect, as the Apostle says. Christ had grace according to measure in the first way, because his grace was not infinite; in the second way he had it not according to measure, because it was not in him narrowed to some particular operation, but to every operation, just as the head has all the senses. Hence Chrysostom: "Spirit here he means the action of the Spirit; for it is this which is divided." Hence it is clear that he speaks of measure through the division of graces.

64. Question V. Likewise concerning what he says: He who believes has eternal life: because, if he has it, he does not believe.

I respond: To have spiritual things is through love; and then they are perfectly had when they are perfectly loved.