That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.

“Above, the Evangelist showed the power of Christ with respect to the changing of nature; but here he shows it with respect to the reformation of grace, which is his principal intention. Now the reformation of grace comes about through spiritual generation, and through the conferring of benefits upon those regenerated. Therefore he first treats of spiritual generation; second, of the divine conferring of spiritual benefits upon those regenerated, and this in chapter 5, where it says, "After this there was a feast day of the Jews," and so on. Concerning the first he does two things. First he treats of spiritual regeneration with respect to the Jews; second, of the spreading of the fruits of this regeneration also to the foreign nations. And this in chapter 4, where it says, "When therefore Jesus knew that the Pharisees had heard," and so on. Concerning the first he does two things. First he manifests spiritual regeneration in words; second he fulfills it in deeds, where it says, "After this Jesus came, and his disciples, into the land of Judea," and so on. Concerning the first he does three things. First he shows the necessity of spiritual regeneration; second its quality, where it says, "Nicodemus said to him: How can a man be born when he is old?" Third, its manner and reason, where it says, "Nicodemus answered and said to him: How can these things be done?" Concerning the first he does two things. First he shows the occasion for demonstrating the necessity; second the necessity of this regeneration, where it says, "Jesus answered and said to him: Amen, amen, I say to you," and so on. Now the occasion of this necessity is introduced from Nicodemus; and therefore he says, "Now there was a man of the Pharisees, named Nicodemus," and so on. He describes him from his person, from the time, and from his own confession. From his person indeed he is described with respect to three things: namely, with respect to religion, because he was a Pharisee; hence it says, "there was a man of the Pharisees." For there was a twofold sect among the Jews, namely that of the Pharisees and that of the Sadducees. But the Pharisees agreed more with us in their opinions, because they believed in the resurrection and said that there were certain spiritual creatures. The Sadducees, however, disagreed more, because they believed neither in a future resurrection nor that spirit existed. And these were called Pharisees, as it were "divided" from others. And because their opinion was more probable, and closer to the truth, therefore Nicodemus was more easily converted to Christ. Acts 26:5: "according to the most certain sect of our religion," and so on. Likewise, with respect to his name, when it says, "named Nicodemus," which is interpreted "victor," or "victory of the people," by which are signified those who, converted from the Jews to Christ, conquered the world by faith. 1 John 5:4: "This is the victory that overcomes the world, our faith." Likewise third, with respect to dignity; hence it says, "a ruler of the Jews." For from the beginning, although the Lord did not choose the wise, the powerful, or the noble, lest the power of faith be attributed to human wisdom and power, as is said in 1 Corinthians 1:26, "not many wise according to the flesh, not many powerful, not many noble, but the foolish things of the world God has chosen," nevertheless he willed to convert some wise and powerful men to himself from the beginning, lest, if his teaching were received only by the ignoble and unwise, it should be held in contempt, and lest the multitude of believers be attributed rather to the rusticity and unwisdom of the converts than to the power of faith. Nevertheless he willed that these noble and powerful ones converted to him not be many, lest, as has been said, it be ascribed to human power or wisdom. And therefore it is said in John 12:42 that some of the rulers believed in him, among whom was this Nicodemus; Psalm 46:10: "the princes of the peoples are gathered together." From the time, however, he describes him when he says, "this man came to Jesus by night," and so on. Concerning which it must be known that the quality of time is accustomed in Scripture to be described concerning certain persons, in order to convey knowledge of their mind, or the condition of their action. Now this obscure time is described here; hence it says, "he came by night." For night is dark, and it fit the quality of Nicodemus's disposition, who came to Jesus not with security and free open declaration, but with fear; for he was one of those rulers of whom it is said in John 12:42 that they believed in him, "but because of the Pharisees they did not confess it, lest they be cast out of the synagogue." For they did not love perfectly; hence it is added, "for they loved the glory of men more than the glory of God." Night also fits his ignorance and imperfect knowledge, which he then had concerning Christ; Romans 13:12: "the night is passed," etc.; Psalm 81:5: "they have not known nor understood, they walk in darkness." From his confession, however, he is described when it is added, "and he said to him: Rabbi, we know that you have come a teacher from God." Here he confesses Christ's office in teaching, when he says "Rabbi," etc., and his power in acting, where it says, "for no one can do these signs which you do, unless God be with him." And indeed in both he speaks truly, although he confesses but little. For it is true that he calls him "Rabbi," that is, teacher, because, as is said below in chapter 13:13, "you call me Master and Lord, and you say well, for I am." For Nicodemus had read what is written in Joel 2:23: "Rejoice, children of Zion, and be glad in the Lord your God, for he has given you the teacher of justice." But he says too little, because he says that he came a teacher from God, but is silent that he is God. For to come a teacher from God is common to all good prelates; Jeremiah 3:15: "and I will give you pastors according to my own heart; and they shall feed you with knowledge and doctrine"; hence this is not something singular to Christ, although men teach in one way and Christ in another. For other teachers teach only outwardly, but Christ also inwardly, because, as is said above in chapter 1:9, "he was the true light, which enlightens every man"; and therefore he alone gives wisdom; Luke 21:15: "I will give you a mouth and wisdom." And this no mere man can say. His power, however, he confesses from the signs seen, as if to say: I believe that you have come a teacher from God, because "no one can do these signs" that you do. And he speaks truly, because the signs that Christ did could not be done except divinely, and because God was with him; below, chapter 8:29: "he who sent me is with me." But he says too little, because he believed that Christ did not do signs by his own power, as though needing an external power, as if God were not with him through unity of essence, but only through an infusion of grace. And this indeed is false, because he worked signs not by an external power, but by his own, for the power of God and of Christ is the same. Similar is what the woman says to Elijah, 3 Kings 17:24: "by this deed I have known that you are a man of God." Consequently, when it says, "Jesus answered and said to him," etc., he sets forth the necessity of spiritual regeneration arising from the ignorance of Nicodemus. And therefore he says, "amen, amen." Here it must be noted that this word "amen" is Hebrew, which Christ frequently used; hence out of reverence for it, no translator, whether Greek or Latin, was willing to translate it. And sometimes it signifies the same as "true," or the same as "truly"; sometimes, however, the same as "let it be done." Hence in Psalms 71, 88, and 106, where we have "let it be done" (fiat), in the Hebrew it is "amen, amen." But of the Evangelists, John alone doubles this word. The reason for this is that the other Evangelists principally hand down those things that pertain to the humanity of Christ, for which, since they are more easily credible, a lesser assertion was necessary; but John principally treats of those things that pertain to the divinity of Christ, which, since they are hidden and remote from the knowledge of men, required a greater assertion. Next it must be noted that this response of Christ seems altogether inconsistent with what was proposed by Nicodemus, unless it is diligently considered. For how does it seem to agree, what Nicodemus said, "Rabbi, we know that you have come from God," with what the Lord answered, "unless a man be born again, he cannot see the kingdom of God"? But it must be noted, as has already been said, that Nicodemus, having an imperfect opinion of Christ, confessed him a teacher and confessed that he did these signs as a mere man. The Lord therefore wishes to show him how he might arrive at a higher knowledge of him. And indeed the Lord could have disputed about this; but because this would have turned into contention, the contrary of which is written of him in Isaiah 42:2, "he shall not contend," therefore with gentleness he willed to lead him to true knowledge, as if to say: it is no wonder if you believe me a mere man, because those secrets of divinity cannot be known by anyone unless he has attained spiritual regeneration. And this is what he says: "unless a man be born again, he cannot see the kingdom of God." Here it must be known that, since vision is an act of life, according to different lives there are different visions. For there is a certain carnal life, by which all other things commonly live, and this has carnal vision, or knowledge. And there is spiritual life, by which man is conformed to God and to the holy spirits, and this has spiritual vision. According to the carnal, indeed, spiritual things cannot be seen; 1 Corinthians 2:14: "the animal man does not perceive those things that are of the Spirit of God," but they are perceived by spiritual vision; hence it is added there, "the things that are of God, no one knows but the Spirit of God." Now it is the Spirit who regenerates; hence the Apostle, Romans 8:15: "you have not received again the spirit of bondage in fear, but you have received the spirit of adoption." And this spirit indeed we receive through spiritual regeneration; Titus 3:5: "he saved us by the washing of regeneration of the Holy Spirit." If therefore spiritual vision comes only through the Holy Spirit, and the Holy Spirit is poured into us through the washing of spiritual regeneration, then we cannot see the kingdom of God except through the washing of regeneration; and therefore he says, "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." As if to say: it is no wonder if you do not see the kingdom of God, because no one can see it unless he receives the Holy Spirit, through whom he is reborn as a son of God. Now to a kingdom belongs not only the royal throne, but also those things that pertain to the governance of the kingdom, namely royal dignity, the benefits of graces, and the way of justice by which the kingdom is made firm; and therefore he says, "he cannot see the kingdom of God," that is, the glory and dignity of God, that is, the mysteries of eternal salvation, which are beheld through the justice of faith; Romans 14:17: "the kingdom of God is not food and drink." Now in the old law there was a certain spiritual regeneration, but imperfect and figural; 1 Corinthians 10:2: "all were baptized in Moses, in the cloud and in the sea," that is, they received Baptism in figure. And therefore they indeed saw the mysteries of the kingdom of God, but only figuratively; Hebrews 11:13: "seeing them afar off." But in the new law there is manifest spiritual regeneration, yet it is still imperfect, because we are renewed inwardly only through grace, but not outwardly through incorruption; 2 Corinthians 4:16: "although our outward man is corrupted, yet the inward man is renewed day by day." And therefore we see the kingdom of God and the mysteries of eternal salvation, but imperfectly, because, as is said in 1 Corinthians 13:12, "we see now through a glass in a dark manner," and so on. But in our homeland it will be perfect regeneration, because we shall be renewed both inwardly and outwardly. And therefore we shall see the kingdom of God most perfectly; hence 1 Corinthians 13:12: "but then we shall see face to face"; and 1 John 3:2: "when he shall appear, we shall be like him, because we shall see him as he is." It is clear therefore that, just as no one has bodily vision unless born, so too no one can have spiritual vision unless reborn. And according to the threefold regeneration there is a threefold manner of vision. Note, moreover, that in the Greek it does not have "again" (denuo), but anothen, that is, "from above," which Jerome translated as "again," so that it should imply an addition. And thus Jerome understood it, saying "unless he be born again," as if to say: unless reborn once more through a supernatural generation. Chrysostom, however, says that to be born from above is proper to the Son of God, because he alone is born from above; below (in this chapter), "he who comes from above is above all." And Christ is said to be born from above both with respect to time (if one may so speak), because he was begotten from eternity; Psalm 109:3: "before the daystar I begot you"; and with respect to the principle of his generation, because he is from the heavenly Father; below, chapter 6:38: "I came down not to do my own will, but the will of him who sent me." Because, therefore, our regeneration is unto the likeness of the Son of God, according to Romans 8:29, "whom he foreknew, he also predestined to be made conformable to the image of his Son," therefore, since that generation is from above, our generation too is from above, both with respect to time, through eternal predestination — Ephesians 1:4: "he chose us in him before the foundation of the world" — and with respect to the gift of God — below, chapter 6:44: "no one can come to me, unless the Father who sent me draws him"; Ephesians 2:5: "by the grace of God you are saved," and so on. Consequently, when it says, "Nicodemus said to him," etc., he sets forth the manner and reason of this spiritual regeneration; and concerning this, first is set forth the doubt of Nicodemus; second, the response of Christ, "Jesus answered: Amen, amen, I say to you," and so on. Concerning the first it must be known that, as is said in 1 Corinthians 2:14, "the animal man does not perceive those things that are of the Spirit of God," and therefore, since Nicodemus was still carnal and animal, he could not understand the things that were said except carnally. And therefore what the Lord had said concerning spiritual regeneration, he understood as concerning carnal regeneration. And this is what he says: "How can a man be born when he is old?" Here, according to Chrysostom, it must be known that Nicodemus wished to object against the words of the Savior. But nevertheless his objection is laughable, because Christ speaks of spiritual regeneration, whereas here he objects concerning carnal regeneration. Likewise all arguments brought forward to attack the things that are of faith are laughable, because they are not according to the intention of Sacred Scripture. Now Nicodemus objects against the words of the Lord in two ways, according as the word of the Lord seemed impossible in two respects, namely that a man be born again. In one way, on account of the irreversibility of human life: for from old age a man cannot return to childhood. Hence it is said in Job 16:23: "the path" — namely, the present life — "by which I shall not return, I walk." And according to this he says, "How can a man be born when he is old?" As if to say: shall he again become a child so as to be reborn? Job 7:10: "He shall return no more into his house, neither shall his place know him any more." Second, from the manner of carnal generation: for a man at the beginning, when he is generated, is of small size, so that the maternal womb can contain him; but afterward, when he has already been born, he is brought little by little to continual growth, so that he can no longer be contained in the maternal womb. And therefore he says, "can he enter a second time into his mother's womb, and be born again?" As if to say, no, because the womb does not contain him. But these considerations have no place in spiritual generation, because a man, however much he may have grown spiritually old through sin, according to Psalm 31:3, "because I was silent, all my bones grew old," can, through the help of divine grace, come to newness, according to Psalm 102:5, "your youth shall be renewed like the eagle's." He can, however great he may be, enter into the spiritual womb, namely of the Church, through the sacrament of Baptism. Now what the spiritual womb is, is manifest; otherwise it would never be said, "from the womb, before the daystar, I begot you." Nevertheless there is a certain similarity in what is said; for, just as a man once born carnally cannot be born again, so also one once born spiritually through Baptism cannot be born again, because he ought not to be baptized again; Ephesians 4:5: "one Lord, one faith, one Baptism." Consequently, when it says, "Jesus answered," etc., the response of Christ is set forth. And concerning this he does three things. First he resolves the arguments of Nicodemus, showing the quality of regeneration; second he manifests the solution through reason, where it says, "that which is born of the flesh, is flesh," etc.; third, through an example, where it says, "do not wonder," and so on. He resolves, therefore, the objections, showing that the regeneration of which he speaks is spiritual, and not carnal. And this is what he says: "Amen, amen, I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God," as if to say: you understand this of carnal generation, but I speak of spiritual generation. But note that above he had said, "he cannot see the kingdom of God," while here he says, "he cannot enter into the kingdom of God," which is the same thing. For the things that are of the kingdom of God no one sees, unless he enters the kingdom of God; and he sees only so much as he enters. Revelation 2:17: "in the stone a new name written, which no one knows but he who receives it." Now that spiritual regeneration should come about from the Spirit, has its reason. For it is fitting that what is generated be generated unto the likeness of the one generating; but we are regenerated as sons of God unto the likeness of the true Son; it is fitting therefore that spiritual regeneration come about through that by which we are made like unto the true Son, which indeed comes about through this, that we have his Spirit. Romans 8:9: "if any man have not the Spirit of Christ, he is none of his"; 1 John 4:13: "in this we know that we abide in him, and he in us, because he has given us of his Spirit," and so on. It is fitting therefore that spiritual regeneration come about through the Holy Spirit. Romans 8:15: "you have not received the spirit of bondage again in fear, but the spirit of adoption of sons"; below, chapter 6:63: "it is the spirit that gives life," and so on. And also for this regeneration water is necessary, on account of three things. First indeed on account of the condition of human nature. For man consists of soul and body, and if in his regeneration there were spirit alone, only that which is spiritual in man would be shown to be regenerated. In order therefore that the flesh too be regenerated, it is fitting that, just as there is spirit there, through which the soul is regenerated, so there be something corporeal there, through which the body is regenerated; and this is water. Second, on account of human knowledge: for, as Dionysius says, divine wisdom so orders all things that it provides for each thing according to the manner of its own condition. Now man is naturally a knowing being; it is fitting therefore that spiritual gifts be conferred upon men in such a way that they may know them; 1 Corinthians 2:12: "that we may know the things that are given us by God." Now the natural manner of this knowledge is that he know spiritual things through sensible things, since all our knowledge begins from sense. It was fitting therefore, in order that we understand what is spiritual in this regeneration, that there be in it something sensible and material, namely water, through which we may understand that, just as water washes and cleanses corporeally on the outside, so also through Baptism a man is washed and cleansed inwardly and spiritually. Third, on account of the fittingness of the cause: for the cause of our regeneration is the incarnate Word. Above, chapter 1:12: "he gave them power to become sons of God." It is fitting therefore that in the sacraments, which have their efficacy from the power of the incarnate Word, there be something corresponding to the Word, and something corresponding to the flesh, or body. And this spiritually is the water in the sacrament of Baptism, namely so that through it we may be conformed to the death of Christ, while we are submerged in it when we are baptized, just as Christ was three days in the belly of the earth; Romans 6:4: "for we are buried together with him by Baptism." This mystery, too, was signified in the first production of things, Genesis 1, when the Spirit of the Lord was borne over the waters. But through the touch of the most pure flesh of Christ a greater power was conferred upon the waters: because in the beginning the waters brought forth the creeping thing having a living soul; but from the time that Christ was baptized in the Jordan, water renders spiritual souls. Now through the fact that here he says, "unless a man be born again of water and the Holy Spirit," it manifestly appears that the Holy Spirit is God. For above, chapter 1:13, it says: "not of blood, nor of the will of the flesh, nor of the will of man, but of God, are born." From which the following argument is formed: He from whom men are spiritually reborn is God; but men are reborn spiritually through the Holy Spirit, as is said here; therefore the Holy Spirit is God. But here there is a twofold question. The first is this: if no one enters the kingdom of God unless reborn of water, and the ancient fathers were not reborn of water, because they were not baptized, then they did not enter the kingdom of God. The other is this: since Baptism is threefold, namely of water, of desire (flaminis), and of blood, and many were baptized by the latter two, whom we say entered the kingdom of God immediately (though they were not reborn of water), it does not seem to be true, what is said here, "unless a man be born again of water and the Holy Spirit." The response: it must be said, as to the first, that regeneration from water and the Holy Spirit comes about in two ways, namely in truth and in figure. Now the ancient fathers, although they were not regenerated with true regeneration, were nevertheless regenerated with figural regeneration, because they always had some sensible sign, in which true regeneration was prefigured; and according to this, being reborn, they entered the kingdom of God, once the price was paid. As to the second it must be said that those who are reborn by the Baptism of blood and of desire, although they do not have regeneration in act, nevertheless have it in desire (in voto); for otherwise the Baptism of blood would be worth nothing, nor could there be a Baptism of the Spirit. Thus therefore, in order that a man enter the kingdom of God, it is fitting that there be present the Baptism of water in reality, as is the case in all who are baptized; or in desire, as is the case in martyrs and catechumens, who are overtaken by death before they fulfill their desire; or in figure, as in the ancient fathers. From this, that it is said, "unless a man be born again of water and the Holy Spirit," the Pelagians erred, saying that children are baptized, not indeed that they be cleansed from sins which they do not yet have, but so that they may be able to enter the kingdom of God. But this is false: because, as Augustine says in the book On the Baptism of Infants, it is unfitting that the image of God, namely man, be withdrawn from the kingdom of God, except on account of some impediment, which cannot be, except sin. It is fitting therefore that in children who are withdrawn from the kingdom there be some sin, namely original sin. Consequently, when it says, "that which is born of the flesh, is flesh," etc., he proves through reason that it is fitting to be born of water and the Holy Spirit; and his reasoning is as follows. No one can arrive at the kingdom unless he be made spiritual; but someone is not made spiritual except through the Holy Spirit; therefore no one can enter the kingdom of God unless reborn of the Holy Spirit. He says therefore, "that which is born of the flesh, is flesh," that is, birth according to the flesh causes birth into carnal life; 1 Corinthians 15:47: "the first man was of the earth, earthly"; and "that which is born of the Spirit," that is, from the power of the Holy Spirit, "is spirit," that is, spiritual. Note, moreover, that this preposition "of" (ex) sometimes designates the material cause, as when I say, "a knife is of iron"; sometimes the efficient cause, as "a house is of a builder." And according to this, what is said, "that which is born of the flesh," can be understood in two ways, effectively and materially. Effectively indeed, because the power that is in the flesh is effective of generation; materially, however, because something carnal in animals is the matter of the thing generated. But from the spirit nothing is said to be born materially, since the spirit is immutable, whereas matter is the subject of transformation; but it is said effectively. According to this, therefore, we can take a threefold generation. One which is from flesh both materially and effectively, which is common to all who have a carnal state. Another is according to spirit effectively, according to which we are regenerated as sons of God through the grace of the Holy Spirit, and are made spiritual. The third is intermediate, namely that which is from flesh materially only, and from the Holy Spirit effectively. And this is singular and proper to Christ alone: because materially he was born having flesh from the flesh of his mother, and effectively he is from the Holy Spirit; Matthew 1:20: "for that which is born in her, is of the Holy Spirit." And therefore he was born holy; Luke 1:35: "the Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: and therefore also that which shall be born of you holy shall be called the Son of God."”

“Marvel not that I said unto thee,...., For Nicodemus was quite astonished, at this doctrine of the new birth; it was altogether new to him, and unheard of by him; nor could he understand, nor conceive in what manner it could be: ye must be born again; in "four" of Beza's copies, it is read "we"; but as Christ was not begotten in a carnal way, or descended not from Adam in the ordinary way of generation, he was not carnal and corrupt, nor in the least tainted with sin; and so stood in no need of regeneration; wherefore such a reading must be rejected. There is a necessity of the regeneration of those, who are the chosen of God, and the redeemed of the Lamb; and of them only can the words be understood; for as for others, they neither can, nor will, nor must be born again: but the people of God "must"; partly because it is the will of God; it is his purpose and resolution, that they shall be regenerated; he has chosen them, through sanctification of the Spirit, unto salvation by Christ: this is the way and method of saving sinners he has fixed upon, namely, not to save them by works of righteousness, but by grace, and according to abundant mercy, through the washing of regeneration, and the renewing of the Holy Ghost: and partly, because of the case and condition of men, which requires it; for whereas the chosen people of God, are predestinated to the adoption of children, and are taken into the family of God, and are heirs to an inheritance, it is necessary they should have a nature, temper, and disposition of mind, suitable to the inheritance they are to enjoy; which they have not in their natural estate, and which is conveyed to them in regeneration: besides, their carnal minds are enmity to God, and it is necessary that they should be friendly to him, which cannot be without regeneration; nor can they, till they are born again, please God, or do those things which are pleasing to him: to which may be added, which Christ has before suggested, and which shows the necessity of it, that without it, no man can either see, or enter into the kingdom of God. To take off the surprise of Nicodemus, our Lord instances in a common natural case, and to which this affair of regeneration may be compared, and by it illustrated.”

“That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in Joh 3:4. Can a man enter the second time into his mother's womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it - like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom.”

“That which is born, &c.--A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [OLSHAUSEN]. flesh--Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (Rom 8:1-9). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (Job 14:4; Psa 51:5). is spirit--"partakes of and possesses His spiritual nature."”