TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500
7,356 passages across 56 books of the Bible · Who was this?
On John
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John 3:4
On this account Nicodemus, being in doubt, enquires the manner in which this can be, (for he understood that the words spoken referred to himself,) is confused, and dizzy, and in perplexity, having come as to a man, and hearing more than man's words, and such as no one ever yet had heard; and for a while he rouses himself at the sublimity of the sayings, but yet is in darkness, and unstable, borne about in every direction, and continually falling away from the faith. And therefore he perseveres in proving the impossibility, so as to provoke Him to clearer teaching. "Can a man," he saith, "enter into his mother's womb, and be born?" Seest thou how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he…
On this account Nicodemus, being in doubt, enquires the manner in which this can be, (for he understood that the words spoken referred to himself,) is confused, and dizzy, and in perplexity, having come as to a man, and hearing more than man's words, and such as no one ever yet had heard; and for a while he rouses himself at the sublimity of the sayings, but yet is in darkness, and unstable, borne about in every direction, and continually falling away from the faith. And therefore he perseveres in proving the impossibility, so as to provoke Him to clearer teaching.
"Can a man," he saith, "enter into his mother's womb, and be born?"
Seest thou how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he invents frivolities, and ridiculous difficulties. Wherefore Paul said, "The natural man receiveth not the things of the Spirit." Yet even in this he preserved his reverence for Christ, for he did not mock at what had been said, but, deeming it impossible, held his peace. -
John 3:4
(Hom. xxiv. 2) He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual, but carnal and human. But I say unto thee, that neither thou, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except thou art born from above, and hast received the certainty of my doctrines, thou wanderest out of the way, and art far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From abovea, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions. (Hom. xxiv. 3) Nicodemus coming to Jesus, as to a man, is startled on learning greate…
(Hom. xxiv. 2) He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual, but carnal and human. But I say unto thee, that neither thou, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except thou art born from above, and hast received the certainty of my doctrines, thou wanderest out of the way, and art far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From abovea, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions.
(Hom. xxiv. 3) Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of falling away from the faith. Therefore he objects to the doctrine as being impossible, in order to call forth a fuller explanation. Two things there are which astonish him, such a birth, and such a kingdom; neither yet heard of among the Jews. First he urges the former difficulty, as being the greatest marvel. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?
(Hom. xxiv. 2) Thou callest Him Rabbi, and sayest that He comes from God, and yet receivest not His sayings, but usest to thy master a word which brings in endless confusion; for that how, is the enquiry of a man who has no strong belief; and many who have so enquired, have fallen from the faith; some asking, how God became incarnate? others, how He was bornb? Nicodemus here asks from anxiety. But observe when a man trusts spiritual things to reasonings of his own, how ridiculously he talks.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 3:4
"Nicodemus saith, How can a man be born when he is old?"
Callest thou Him "Master," sayest thou that He is "come from God," and yet receivest thou not His words, but usest to thy Teacher a manner of speaking which expresses much perplexity? For the "How," is the doubting question of those who have no strong belief, but who are yet of the earth. Therefore Sarah laughed when she had said, "How?" And many others having asked this question, have fallen from the faith.
And thus heretics continue in their heresy, because they frequently make this enquiry, saying, some of them, "How was He begotten?" others, "How was He made flesh?" and subjecting that Infinite Essence to the weakness of their own reasonings. Knowing which, we ought to avoid this unseasonable curiosity, for they who search into these matters shall, without learning the "How," fall away from the right faith. -
John 3:4
Let us then, knowing this, not enquire into things relating to God by reasoning, nor bring heavenly matters under the rule of earthly consequences, nor subject them to the necessity of nature; but let us think of all reverently, believing as the Scriptures have said; for the busy and curious person gains nothing, and besides not finding what he seeks, shall suffer extreme punishment. Thou hast heard, that (the Father) begat (the Son): believe what thou hast heard; but do ask not, "How," and so take away the Generation; to do so would be extreme folly. For if this man, because, on hearing of a Generation, not that ineffable Generation, but this which is by grace, he conceived nothing great concerning it, but human and earthly thoughts, was therefore darkened and in doubt, what punishment must they deserve, who are busy and curious about that most awful Generation, which transcends all reason and intellect? For nothing causes such dizziness as human reasoning, all whose words are of earth, and which cannot endure to be enlightened from above.
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John 3:5
(Hom. xxiv. 3) While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (Hom. xxv. 1) If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He hath opened heaven to us. (c. 2.). But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulchre, whence he ascends a new man. Thus shouldest thou learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, filleth all…
(Hom. xxiv. 3) While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
(Hom. xxv. 1) If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He hath opened heaven to us. (c. 2.). But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulchre, whence he ascends a new man. Thus shouldest thou learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, filleth all things. For which reason also Christ lay three days in the grave before His resurrection. (Hom. xxvi. 1.). That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needeth time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i. e. living souls; but souls rational and endued with the Spirit.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 3:5
Let us then believe the declaration of God; that is more trustworthy than actual seeing. The sight often is in error, it is impossible that God's Word should fail; let us then believe it; that which called the things that were not into existence may well be trusted when it speaks of their nature.
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John 3:5
Hear, ye as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. "It is not (possible)," He saith, "for one not born of water and the Spirit, to enter into the Kingdom of heaven"; because he wears the raiment of death, of cursing, of perdition, he hath not yet received his Lord's token, he is a stranger and an alien, he hath not the royal watchword. "Except," He saith, "a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven."
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John 3:5
Do not then disbelieve these things, because thou seest them not; thou dost not see thy soul, and yet thou believest that thou hast a soul, and that it is a something different besides the body.
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John 3:5
As in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, "man became a living soul," now he becomes "a quickening Spirit." But great is the difference between the two. Soul affords not life to any other than him in whom it is; Spirit not only lives, but affords life to others also.
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John 3:5
Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned anew. Then He said, "Let us make for him a help", but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He hath united him with God Himself; then He bade him rule over the fishes and beasts, now He hath exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He hath opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.
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John 3:5
If then things which take place daily, and which we handle, require faith, much more do those which are more mysterious and more spiritual than these. For as the earth, which is soulless and motionless, was empowered by the will of God, and such wonders were worked in it; much more when the Spirit is present with the water, do all those things so strange and transcending reason, easily take place.
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John 3:5
Nothing is worse than to commit spiritual things to argument; it was this that would not suffer him to suppose anything sublime and great. This is why we are called faithful, that having left the weakness of human reasonings below, we may ascend to the height of faith, and commit most of our blessings to her teaching.
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John 3:5
The first creation then, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed; yet we cannot arrive at the comprehension of any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; how then shall we be able to give account of the unseen generation by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? Since even Angels stand by while that Generation takes place, but they could not tell the manner of that marvelous working, they stand by only, not performing anything, but beholding what takes place. The Father, the Son, and the Holy Ghost, worketh all.
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John 3:5
And if any one asks, "How of water?" I also will ask, How of earth? How was the clay separated into different parts? How was the material uniform, (it was earth only,) and the things made from it, various and of every kind? Whence are the bones, and sinews, and arteries, and veins? Whence the membranes, and vessels of the organs, the cartilages, the tissues, the liver, spleen, and heart? whence the skin, and blood, and mucus, and bile? whence so great powers, whence such varied colors? These belong not to earth or clay.
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John 3:5
That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"
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John 3:5
To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He saith, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven." This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why drawest thou down the saying to earth? Why subjectest thou the matter to the necessity of nature? This Birth is too high for such pangs as these; it hath nothing in common with you; it is indeed called 'birth,' but in name only has it aught in common, in reality it is different. Remove thyself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and w…
To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He saith, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven." This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why drawest thou down the saying to earth? Why subjectest thou the matter to the necessity of nature? This Birth is too high for such pangs as these; it hath nothing in common with you; it is indeed called 'birth,' but in name only has it aught in common, in reality it is different. Remove thyself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and water, but 'of water' and 'of the Spirit.'" -
John 3:5
What He declares is this: "Thou sayest that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved." For necessary things God hath made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what hath earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above.
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John 3:5
In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfilleth all this.
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John 3:6
That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.
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John 3:6
"That which is born of the Spirit is spirit." Seest thou the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, "they were begotten of God," (c. i. 13,) here He saith, that the Spirit begetteth them.
"That which is born of the Spirit is spirit." His meaning is of this kind; "He that is born of the Spirit is spiritual." For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit.