Thomas Aquinas Commentary John 3:1-6

"Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. 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? Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God! That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." — John 3:1-6 (ASV)

1. Previously, the Evangelist showed Christ’s power in relation to changes affecting nature;This is an allusion to the miracle at Cana, where Jesus transformed water into wine. See C. 2, L. 1. here he shows it in relation to our reformation by grace, which is his principal subject. Reformation by grace comes about through spiritual generation and by the conferring of benefits on those regenerated.

   First, he treats of spiritual generation.

   Second, he treats of the spiritual benefits divinely conferred on the regenerated, beginning with, after these things was a festival day of the Jews (John 5:1).

   Regarding the first point, he does two things:

   • First, he treats of spiritual regeneration in relation to the Jews.
   • Second, he treats of the spreading of the fruits of this regeneration to foreign peoples, beginning with, when Jesus therefore understood that the Pharisees had heard (John 4:1).

   Concerning the first of these, he does two things:

   • First, he explains spiritual regeneration with words.
   • Second, he completes it with deeds, beginning with, after these things Jesus and his disciples came into Judean territory (John 3:22).

   Regarding the first of these, he does three things:

   • First, he shows the need for a spiritual regeneration.
   • Second, he shows its quality, beginning with, Nicodemus said to him: how can a man be born when he is old?
   • Third, he shows its mode and nature, beginning with, Nicodemus answered and said to him: how can these things be done? (John 3:9).

   Regarding the first of these, he does two things:

   • First, he mentions the occasion for showing this need.
   • Second, he shows the need itself for this regeneration, beginning with, Jesus answered, and said to him: amen, amen I say to you, unless a man be born again.

   The occasion was presented by Nicodemus; hence he says, and there was a man of the Pharisees named Nicodemus. And he describes him based on his person, the time, and his statements.

2. He describes his person in three ways. First, as to his religion, because he was a Pharisee, hence he says, there was a man of the Pharisees. For there were two sects among the Jews: the Pharisees and the Sadducees. The Pharisees were closer to Christian beliefs, for they believed in the resurrection and acknowledged the existence of spiritual beings. The Sadducees, on the other hand, disagree more with us, for they believed neither in the resurrection to come nor in the existence of spirits. The former were called Pharisees, as if separated from the others. And because their opinion was more credible and nearer to the truth, it was easier for Nicodemus to be converted to Christ. I lived as a Pharisee, according to the strictest sect of our religion (Acts 26:5).

3. As to his name, he says, named Nicodemus, which means “victor,” or “the victory of the people.” This signifies those who overcame the world through faith by being converted to Christ from Judaism. This is the victory that overcomes the world, our faith (1 John 5:4).

4. Third, as to his rank he says, a member of the Sanhedrin. For although our Lord did not choose the wise or powerful or those of high birth at the beginning—so that the power of the faith would not be attributed to human wisdom and power—not many of you are learned in the worldly sense, not many powerful, not many of high birth. But God chose the simple ones of the world (1 Corinthians 1:26). Still, he willed to convert some of the wise and powerful to himself at the very beginning.

   He did this so that his doctrine would not be held in contempt, as if accepted exclusively by the lowly and uneducated, and so that the number of believers would not be attributed to the simplicity and ignorance of the converts rather than to the power of the faith. However, he did not will that a large number of those converted to him be powerful and of high birth, lest, as has been said, it should be ascribed to human power and wisdom. And so it says, many of the chief men also believed in him (John 12:42), among whom was this Nicodemus. The rulers of the people have come together (Psalms 46:10).

5. Then he describes him as to the time, saying, this man came to Jesus at night.

   In regard to this, it should be noted that in Scripture the time is mentioned in connection with certain persons in order to indicate their knowledge or the condition of their actions. Here a dark time is mentioned, when it says he came at night. For the night is dark and suited to the state of mind of Nicodemus, who did not come to Jesus free of fear and anxiety, but in fear. He was one of those of whom it is said that they believed in him; but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue (John 12:42). For their love was not perfect, so it continues, for they loved the glory of men more than the glory of God (John 12:43).

   Furthermore, night was appropriate to his ignorance and the imperfect understanding he had of Christ: the night has passed, and day is at hand. So let us cast off the works of darkness (Romans 13:12); they have not known or understood; they are walking in darkness (Psalms 81:5).

6. Then he is described by his statements, when he says that Nicodemus said to Jesus: Rabbi, we know that you are a teacher come from God. Here he affirms Christ’s office as teacher when he says, Rabbi, and his power of acting, saying, for no man can do these signs which you do, unless God is with him. In both remarks he says what is true, but he does not go far enough.

   He is right in calling Jesus Rabbi, that is, Teacher, because, you call me Master, and Lord; and you say well, for so I am (John 13:13). For Nicodemus had read what was written: children of Zion, rejoice, and be joyful in the Lord your God, because he has given you a teacher of justice (Joel 2:23).

   But he says too little, because he says that Jesus came as a teacher from God, but is silent on whether he is God. For to come as a teacher from God is common to all good church leaders: I will give you shepherds after my own heart, and they will feed you with knowledge and doctrine (Jeremiah 3:15). Therefore, this is not unique to Christ, even though Christ taught in a manner unlike other men. For some teachers teach only from without, but Christ also instructs from within, because he was the true light, which enlightens every man (John 1:9). Thus he alone gives wisdom: I will give you an eloquence and a wisdom (Luke 21:15), and this is something that no mere man can say.

7. He affirms his power because of the signs he saw. It is as if to say: I believe that you are a teacher come from God, for no man can do these signs which you do. And he is speaking the truth, because the signs which Christ did cannot be worked except by God, and because God was with him: he who sent me is with me (John 8:29). But he says too little, because he believed that Christ did not perform these signs through his own power, but by relying on the power of another, as though God were with him not by a unity of essence but merely by an infusion of grace. But this is false, because Christ performed these signs not by an external power but by his own, for the power of God and of Christ is one and the same. It is similar to what the woman says to Elijah: because of this I know that you are a man of God (1 Kings 17:24).

8. Then when he says that Jesus answered, amen, amen, I say to you, he establishes the necessity for spiritual regeneration because of the ignorance of Nicodemus. And so he says, amen, amen.

   Here we should note that this word amen is a Hebrew word frequently employed by Christ; hence, out of reverence for him, no Greek or Latin translator dared to translate it. Sometimes it means the same as “true” or “truly,” and sometimes the same as “so be it.” Thus we have in the Psalms “so be it,” where the Hebrew has “amen, amen” (Psalms 71:19; Psalms 88:53; 106).

   But John is the only Evangelist who duplicates this word. The reason for this is that the other Evangelists are concerned mainly with matters pertaining to the humanity of Christ. Since these are easier to believe, they need less reinforcement. John, however, deals chiefly with things pertaining to the divinity of Christ. Since these are hidden and remote from human knowledge and experience, they require a greater formal declaration.

9. Next, we should point out that at first glance this answer of Christ seems to be entirely unrelated to Nicodemus’s statement. For what connection is there between Nicodemus’s statement, Rabbi, we know that you are a teacher come from God, and the Lord’s reply, unless a man is born again, he cannot see the kingdom of God?

   But we should note, as has already been stated, that Nicodemus, having an imperfect opinion about Christ, affirmed that he was a teacher and performed these signs as a mere man. And so the Lord wishes to show Nicodemus how he might arrive at a deeper understanding of him. The Lord might have done so with an argument, but because this might have resulted in a quarrel—and the opposite was prophesied about him: he will not quarrel (Isaiah 42:2)—he wished to lead him to a true understanding with gentleness. It is as if to say: It is not strange that you regard me as a mere man, because one cannot know these secrets of the divinity unless he has achieved a spiritual regeneration. And this is what he says: unless a man is born again, he cannot see the kingdom of God.

10. Here we should point out that since vision is an act of life, then according to the diverse kinds of life there will be a diversity of vision. There is a sensory life which some living things share in common, and this life has a sensory vision or knowledge. There is also a spiritual life, by which a person is made like God and other holy spirits, and this life enjoys a spiritual vision. Now spiritual things cannot be seen by the senses: the sensual man does not perceive those things that pertain to the Spirit of God (1 Corinthians 2:14), but they are perceived by spiritual vision: no one knows the things of God but the Spirit of God (1 Corinthians 2:11). So the apostle says: you did not receive the spirit of slavery, putting you in fear again, but the spirit of adoption (Romans 8:15). And we receive this spirit through a spiritual regeneration: he saved us by the cleansing of regeneration in the Holy Spirit (Titus 3:5).

    Therefore, if spiritual vision comes only through the Holy Spirit, and if the Holy Spirit is given through a cleansing of spiritual regeneration, then it is only by a cleansing of regeneration that we can see the kingdom of God. Thus he says, unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of God. It is as if to say: It is not surprising if you do not see the kingdom of God, because no one can see it unless he receives the Holy Spirit, through whom one is reborn a son of God.

11. It is not only the royal throne that pertains to a kingdom, but also the things needed for governing it, such as the royal dignity, royal favors, and the way of justice by which the kingdom is established. Hence he says, he cannot see the kingdom of God, that is, the glory and dignity of God, the mysteries of eternal salvation which are seen through the justice of faith: the kingdom of God is not food and drink (Romans 14:17).

    Now in the Old Testament there was a spiritual regeneration, but it was imperfect and symbolic: all were baptized into Moses, in the cloud and in the sea (1 Corinthians 10:2), that is, they received baptism in symbol. Accordingly, they did see the mysteries of the kingdom of God, but only symbolically: seeing from afar (Hebrews 11:13). But in the New Testament there is a manifest spiritual regeneration, although imperfect, because we are renewed only inwardly by grace, but not outwardly by incorruption: although our outward nature is wasting away, yet our inward nature is being renewed day by day (2 Corinthians 4:16). And so we do see the kingdom of God and the mysteries of eternal salvation, but imperfectly, for as it says, now we see in a mirror, in an obscure manner (1 Corinthians 13:12).

    But there is perfect regeneration in heaven, because we will be renewed both inwardly and outwardly. And therefore we shall see the kingdom of God in a most perfect way: but then we will see face to face (1 Corinthians 13:12); and when he appears we will be like him, because we will see him as he is (1 John 3:2).

12. It is clear, therefore, that just as one does not have bodily vision unless he is born, so one cannot have spiritual vision unless he is reborn. And corresponding to the threefold regeneration, there is a threefold kind of vision.

13. Note that the Greek word is not “again,” but anōthen, that is, “from above,” which Jerome translated as again to suggest addition. And this is the way Jerome understood the saying, unless one is born again. It is as if he were saying: unless one is reborn once more through a supernatural generation.

    Chrysostom, however, says that to be born from above is peculiar to the Son of God, because he alone is born from above: he who came from above is above all (John 3:31).John Chrysostom, Commentary on Saint John, hom. 26, ch. 1. And Christ is said to be born from above both regarding time (if we may speak this way), because he was begotten from eternity—before the daystar I begot you (Psalms 109:3)—and regarding the principle of his generation, because he proceeds from the heavenly Father: I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). Therefore, because our regeneration is in the likeness of the Son of God, according to: those whom he foreknew he predestined to become conformed to the image of his Son (Romans 8:29), and because that generation is from above, our generation also is from above. This is true regarding time, because of our eternal predestination—he chose us in him before the foundation of the world (Ephesians 1:4)—and regarding its being a gift of God: no man can come to me, unless the Father, who has sent me, draws him (John 6:44); and you have been saved by the grace of God (Ephesians 2:5).

14. Then when he says, Nicodemus said to him: how can a man be born when he is old? he gives the manner of and the reason for this spiritual regeneration.

    • First, the doubt of Nicodemus is set forth.
    • Second, Christ’s response is given, at Jesus answered: amen, amen I say to you.

15. Regarding the first point, we should note that: the sensual man does not perceive those things that pertain to the Spirit of God (1 Corinthians 2:14). And so because Nicodemus was still carnal and worldly, he was unable to grasp what was said to him except in a carnal way. Consequently, what the Lord said to him about spiritual regeneration, he understood as carnal generation. And this is what he says: how can a man be born when he is old?

    We should note here, according to Chrysostom, that Nicodemus wanted to object to what was said by the Savior.John Chrysostom, Commentary on Saint John, hom. 25, ch. 1. But his objection is foolish, because Christ was speaking of spiritual regeneration, and he is objecting in terms of carnal generation. In the same way, all arguments brought against the articles of faith are foolish, since they are not in accord with the meaning of Sacred Scripture.

16. Nicodemus objected to the Lord’s statement that a man must be born again based on two ways in which this seemed impossible. One way was because of the irreversibility of human life, for a man cannot return to infancy from old age. Hence we read, I am walking on a path, namely, this present life, by which I will not return (Job 16:23). And it is from this point of view that he says, how can a man be born when he is old? As if to say: Shall he become a child once more so that he can be reborn? He will not return again to his home, and his place will not know him any more (Job 7:10).

    The second way regeneration seemed impossible was because of the mode of carnal generation. For in the beginning, when a man is generated, he is small in size, so that his mother’s womb can contain him. But later, after he is born, he continues to grow and reaches such a size that he cannot be contained within his mother’s womb. And so Nicodemus says, can he enter a second time into his mother’s womb and be born again? As if to say: He cannot, because the womb cannot contain him.

17. But this does not apply to spiritual generation. For no matter how spiritually old a man might become through sin—because I kept silent, all my bones grew old (Psalms 31:3)—he can, with the help of divine grace, become new: your youth will be renewed like the eagle’s (Psalms 102:5). And no matter how large he is, he can enter the spiritual womb of the Church by the sacrament of baptism. And it is clear what that spiritual womb is; otherwise it would never have been said: from the womb, before the daystar, I begot you (Psalms 109:3).

    Yet there is a sense in which his objection applies. For just as a man, once he is born according to nature, cannot be reborn, so once he is born in a spiritual way through baptism, he cannot be reborn, because he cannot be baptized again: one Lord, one faith, one baptism (Ephesians 4:5).

18. Following this, when it says Jesus answered, the response of Christ is given.

    Concerning this, he does three things:

    1. He answers the arguments of Nicodemus by showing the nature of regeneration.
    2. He explains this answer with a reason, at that which is born of the flesh, is flesh.
    3. He explains it with an example, at do not wonder that I said to you, you ought to be born again (John 3:7).

19. He answers the objections by showing that he is speaking of a spiritual regeneration, not a carnal one. And this is what he says: unless a man is born again of water and the Holy Spirit, he cannot enter into the kingdom of God. It is as if to say: You are thinking of a carnal generation, but I am speaking of a spiritual generation.

    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 no one can see the things of the kingdom of God unless he enters it; and to the extent that he enters, he sees. I will give him a white stone upon which is written a new name, which no one knows but he who receives it (Revelation 5:5).

20. Now there is a reason why spiritual generation comes from the Spirit. It is necessary that the one who is born be born in the likeness of the one who gives birth; but we are regenerated as sons of God, in the likeness of his true Son. Therefore, it is necessary that our spiritual regeneration come about through that by which we are made like the true Son. And this comes about by our having his Spirit: if any one does not have the Spirit of Christ, he is not his (Romans 8:9); by this we know that we abide in him, and he in us: because he has given us of his Spirit (1 John 4:13). Thus spiritual regeneration must come from the Holy Spirit. You did not receive the spirit of slavery, putting you in fear again, but the spirit of adoption (Romans 8:15); it is the Spirit that gives life (John 6:64).

21. Water, too, is necessary for this regeneration, and for three reasons.

    1. First, because of the condition of human nature. For man consists of soul and body, and if the Spirit alone were involved in his regeneration, this would indicate that only the spiritual part of man is regenerated. Hence in order that the flesh also be regenerated, it is necessary that, in addition to the Spirit through whom the soul is regenerated, something bodily be involved, through which the body is regenerated; and this is water.
    2. Second, water is necessary for the sake of human knowledge. For, as Dionysius says, divine wisdom so disposes all things that it provides for each thing according to its nature.Pseudo-Dionysius, The Divine Names , ch. 4, n. 33. Now it is natural for man to know; and so it is fitting that spiritual things be conferred on men in such a way that they may know them: so that we may know what God has given us (1 Corinthians 2:12). But the natural manner of this knowledge is that man knows spiritual things by means of sensible things, since all our knowledge begins with the senses. Therefore, in order that we might understand what is spiritual in our regeneration, it was fitting that there be in it something sensible and material, that is, water, through which we understand that just as water washes and cleanses the exterior in a bodily way, so through baptism a man is washed and cleansed inwardly in a spiritual way.
    3. Third, water was necessary so that there might be a correspondence of causes. For the cause of our regeneration is the incarnate Word: he gave them power to be made the sons of God (John 1:12). Therefore it was fitting 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 spiritually speaking, this is water when the sacrament is baptism, so that through it we may be conformed to the death of Christ, since we are submerged in it during baptism as Christ was in the womb of the earth for three days: we are buried with him by baptism (Romans 6:4).

    Further, this mystery was suggested in the first production of things, when the Spirit of God hovered over the waters (Genesis 1:2). But a greater power was conferred on water by contact with the most pure flesh of Christ; because in the beginning water brought forth living, moving creatures, but since Christ was baptized in the Jordan, water has yielded spiritual souls.

22. It is clear that the Holy Spirit is God, since he says, unless a man is born again of water and the Holy Spirit. For he also says: who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13). From this we can form the following argument: he from whom men are spiritually reborn is God; but men are spiritually reborn through the Holy Spirit, as it is stated here; therefore, the Holy Spirit is God.

23. Two questions arise here. First, if no one enters the kingdom of God unless he is born again of water, and if the fathers of old were not born again of water, for they were not baptized, then they have not entered the kingdom of God.

    The second is that since baptism is of three kinds—that is, of water, of desire, and of blood—and many have been baptized in the latter two ways, who we say have entered the kingdom of God immediately (even though they were not born again of water), it does not seem to be true to say that unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of God.

    The answer to the first is that rebirth or regeneration from water and the Holy Spirit takes place in two ways: in reality and in symbol. Now the fathers of old, although they were not reborn with a true rebirth, were nevertheless reborn with a symbolic rebirth, because they always had a sign perceptible to the senses in which true rebirth was prefigured. So according to this, thus reborn, they did enter the kingdom of God, after the ransom was paid.

    The answer to the second is that those who are reborn by a baptism of blood and desire, although they do not have regeneration in fact, they do have it in desire. Otherwise, neither would the baptism of blood mean anything nor could there be a baptism of the Spirit. Consequently, in order that a person may enter the kingdom of heaven, it is necessary that there be a baptism of water in fact, as in the case of all baptized persons; or in desire, as in the case of the martyrs and catechumens, who are prevented by death from fulfilling their desire; or in symbol, as in the case of the fathers of old.

24. It might be remarked that it was from this statement, unless a man is born again of water and the Holy Spirit, that the Pelagians derived their error that children are baptized not in order to be cleansed from sin, since they have none, but in order to be able to enter the kingdom of God.

    But this is false, because as Augustine says in his book, The Baptism of Children, it is not fitting for an image of God—that is, man—to be excluded from the kingdom of God except for some obstacle, which can be nothing but sin.Augustine, The Punishment and Forgiveness of Sins and the Baptism of Little Ones bk. 1, ch. 30. Therefore, there must be some sin, namely, original sin, in children who are excluded from the kingdom.

25. Then when he says, that which is born of flesh, is flesh, he proves by reason that it is necessary to be born of water and the Holy Spirit. And the reasoning is this: no one can reach the kingdom unless he is made spiritual; but no one is made spiritual except by the Holy Spirit; therefore, no one can enter the kingdom of God unless he is born again of the Holy Spirit.

    So he says, that which is born of flesh, is flesh, that is, birth according to the flesh makes one be born into the life of the flesh: the first man was from the earth, earthly (1 Corinthians 15:47); and that which is born of the Spirit, that is, from the power of the Holy Spirit, is spirit, that is, spiritual.

26. Note, however, that the preposition “of” sometimes designates a material cause, as when I say that a knife is made “of” iron; sometimes it designates an efficient cause, as when I say that a house was built “by” a carpenter. Accordingly, the phrase, that which is born of flesh, is flesh, can be understood according to either efficient or material causality. As an efficient cause, because a power existing in flesh is productive of generation; and as a material cause, because some carnal element in animals makes up the animal generated. But nothing is said to be made “of” spirit in a material sense, since spirit is unchangeable, whereas matter is the subject of change; but it is said in the sense of efficient causality.

    According to this, we can discern a threefold generation. One is materially and effectively from the flesh, and is common to all who exist according to the flesh. Another is effectively from the Spirit, and according to it we are reborn as sons of God through the grace of the Holy Spirit and are made spiritual. The third is midway: that is, only materially from the flesh but effectively from the Holy Spirit. And this is true in the unique case of Christ, because he was born deriving his flesh materially from the flesh of his mother, but effectively from the Holy Spirit: what she has conceived is of the Holy Spirit (Matthew 1:20). Therefore, he was born holy: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. And so the Holy One who will be born from you, will be called the Son of God (Luke 1:35).