Commentary by John Calvin
John 3:13-18
13. And [61] no one hath ascended to heaven but he who came down from
heaven, the Son of man who is in heaven. 14. And as Moses lifted up the
serpent in the wilderness, so must the Son of man be lifted up; 15.
That whosoever believeth in him may not perish, but have eternal life.
16. For God so loved the world, that he gave his only-begotten Son;
that whosoever believeth in him may not perish, but may have eternal
life. 17. For God hath not sent his Son into the world to condemn the
world, but that the world may be saved by him. 18. He who believeth in
him is not condemned; but he who believeth not is condemned already,
because he hath not believed in the name of the only-begotten Son of
God.
13. No one hath ascended to heaven. He again exhorts Nicodemus not to
trust to himself and his own sagacity, because no mortal man can, by
his own unaided powers, enter into heaven, but only he who goes thither
under the guidance of the Son of God. For to ascend to heaven means
here, "to have a pure knowledge of the mysteries of God, and the light
of spiritual understanding." For Christ gives here the same instruction
which is given by Paul, when he declares that
the sensual man does not comprehend the things which are of God,
(1 Corinthians 2:16;)
and, therefore, he excludes from divine things all the acuteness of the
human understanding, for it is far below God.
But we must attend to the words, that Christ alone, who is heavenly,
ascends to heaven, but that the entrance is closed against all others.
For, in the former clause, he humbles us, when he excludes the whole
world from heaven. Paul enjoins
those who are desirous to be wise with God to be fools with themselves,
(1 Corinthians 3:18.)
There is nothing which we do with greater reluctance. For this purpose
we ought to remember, that all our senses fail and give way when we
come to God; but, after having shut us out from heaven, Christ quickly
proposes a remedy, when he adds, that what was denied to all others is
granted to the Son of God. And this too is the reason why he calls
himself the Son of man, that we may not doubt that we have an entrance
into heaven in common with him who clothed himself with our flesh, that
he might make us partakers of all blessings. Since, therefore, he is
the Father's only Counselor, (Isaiah 9:6,) he admits us into those
secrets which otherwise would have remained in concealment.
Who is in heaven. It may be thought absurd to say that he is in heaven,
while he still dwells on the earth. If it be replied, that this is true
in regard to his Divine nature, the mode of expression means something
else, namely, that while he was man, he was in heaven. It might be said
that no mention is here made of any place, but that Christ is only
distinguished from others, in regard to his condition, because he is
the heir of the kingdom of God, from which the whole human race is
banished; but, as it very frequently happens, on account of the unity
of the Person of Christ, that what properly belongs to one nature is
applied to another, we ought not to seek any other solution. Christ,
therefore, who is in heaven, hath clothed himself with our flesh, that,
by stretching out his brotherly hand to us, he may raise us to heaven
along with him.
14. And as Moses lifted up the serpent. He explains more clearly why he
said that it is he alone to whom heaven is opened; namely, that he
brings to heaven all who are only willing to follow him as their guide;
for he testifies that he will be openly and publicly manifested to all,
that he may diffuse his power over men of every class. [62] To be
lifted up means to be placed in a lofty and elevated situation, so as
to be exhibited to the view of all. This was done by the preaching of
the Gospel; for the explanation of it which some give, as referring to
the cross, neither agrees with the context nor is applicable to the
present subject. The simple meaning of the words therefore is, that, by
the preaching of the Gospel, Christ was to be raised on high, like a
standard to which the eyes of all would be directed, as Isaiah had
foretold, (Isaiah 2:2.) As a type of this lifting up, he refers to the
brazen serpent, which was erected by Moses, the sight of which was a
salutary remedy to those who had been wounded by the deadly bite of
serpents. The history of that transaction is well known, and is
detailed in Numbers 21:9. Christ introduces it in this passage, in
order to show that he must be placed before the eyes of all by the
doctrine of the Gospel, that all who look at him by faith may obtain
salvation. Hence it ought to be inferred that Christ is clearly
exhibited to us in the Gospel, in order that no man may complain of
obscurity; and that this manifestation is common to all, and that faith
has its own look, by which it perceives him as present; as Paul tells
us that a lively portrait of Christ with his cross is exhibited, when
he is truly preached, (Galatians 3:1.)
The metaphor is not inappropriate or far-fetched. As it was only the
outward appearance of a serpent, but contained nothing within that was
pestilential or venomous, so Christ clothed himself with the form of
sinful flesh, which yet was pure and free from all sin, that he might
cure in us the deadly wound of sin. It was not in vain that, when the
Jews were wounded by serpents, the Lord formerly prepared this kind of
antidote; and it tended to confirm the discourse which Christ
delivered. For when he saw that he was despised as a mean and unknown
person, he could produce nothing more appropriate than the lifting up
of the serpent, to tell them, that they ought not to think it strange,
if, contrary to the expectation of men, he were lifted up on high from
the very lowest condition, because this had already been shadowed out
under the Law by the type of the serpent.
A question now arises: Does Christ compare himself to the serpent,
because there is some resemblance; or, does he pronounce it to have
been a sacrament, as the Manna was? For though the Manna was bodily
food, intended for present use, yet Paul testifies that it was a
spiritual mystery, (1 Corinthians 10:3.) I am led to think that this
was also the case with the brazen serpent, both by this passage, and
the fact of its being preserved for the future, until the superstition
of the people had converted it into an idol, (2 Kings 18:4.) If any one
form a different opinion, I do not debate the point with him.
16. For God so loved the world. Christ opens up the first cause, and,
as it were, the source of our salvation, and he does so, that no doubt
may remain; for our minds cannot find calm repose, until we arrive at
the unmerited love of God. As the whole matter of our salvation must
not be sought any where else than in Christ, so we must see whence
Christ came to us, and why he was offered to be our Savior. Both points
are distinctly stated to us: namely, that faith in Christ brings life
to all, and that Christ brought life, because the Heavenly Father loves
the human race, and wishes that they should not perish. And this order
ought to be carefully observed; for such is the wicked ambition which
belongs to our nature, that when the question relates to the origin of
our salvation, we quickly form diabolical imaginations about our own
merits. Accordingly, we imagine that God is reconciled to us, because
he has reckoned us worthy that he should look upon us. But Scripture
everywhere extols his pure and unmingled mercy, which sets aside all
merits.
And the words of Christ mean nothing else, when he declares the cause
to be in the love of God. For if we wish to ascend higher, the Spirit
shuts the door by the mouth of Paul, when he informs us that this love
was founded on the purpose of his will, (Ephesians 1:5.) And, indeed,
it is very evident that Christ spoke in this manner, in order to draw
away men from the contemplation of themselves to look at the mercy of
God alone. Nor does he say that God was moved to deliver us, because he
perceived in us something that was worthy of so excellent a blessing,
but ascribes the glory of our deliverance entirely to his love. And
this is still more clear from what follows; for he adds, that God gave
his Son to men, that they may not perish. Hence it follows that, until
Christ bestow his aid in rescuing the lost, all are destined to eternal
destruction. This is also demonstrated by Paul from a consideration of
the time;
for he loved us while we were still enemies by sin,
(Romans 5:8, 10.)
And, indeed, where sin reigns, we shall find nothing but the wrath of
God, which draws death along with it. It is mercy, therefore, that
reconciles us to God, that he may likewise restore us to life.
This mode of expression, however, may appear to be at variance with
many passages of Scripture, which lay in Christ the first foundation of
the love of God to us, and show that out of him we are hated by God.
But we ought to remember -- what I have already stated -- that the
secret love with which the Heavenly Father loved us in himself is
higher than all other causes; but that the grace which he wishes to be
made known to us, and by which we are excited to the hope of salvation,
commences with the reconciliation which was procured through Christ.
For since he necessarily hates sin, how shall we believe that we are
loved by him, until atonement has been made for those sins on account
of which he is justly offended at us? Thus, the love of Christ must
intervene for the purpose of reconciling God to us, before we have any
experience of his fatherly kindness. But as we are first informed that
God, because he loved us, gave his Son to die for us, so it is
immediately added, that it is Christ alone on whom, strictly speaking,
faith ought to look.
He gave his only-begotten Son, that whosoever believeth on him may not
perish. This, he says, is the proper look of faith, to be fixed on
Christ, in whom it beholds the breast of God filled with love: this is
a firm and enduring support, to rely on the death of Christ as the only
pledge of that love. The word only-begotten is emphatic, (emphatikon)
to magnify the fervor of the love of God towards us. For as men are not
easily convinced that God loves them, in order to remove all doubt, he
has expressly stated that we are so very dear to God that, on our
account, he did not even spare his only-begotten Son. Since, therefore,
God has most abundantly testified his love towards us, whoever is not
satisfied with this testimony, and still remains in doubt, offers a
high insult to Christ, as if he had been an ordinary man given up at
random to death. But we ought rather to consider that, in proportion to
the estimation in which God holds his only-begotten Son, so much the
more precious did our salvation appear to him, for the ransom of which
he chose that his only-begotten Son should die. To this name Christ has
a right, because he is by nature the only Son of God; and he
communicates this honor to us by adoption, when we are engrafted into
his body.
That whosoever believeth on him may not perish. It is a remarkable
commendation of faith, that it frees us from everlasting destruction.
For he intended expressly to state that, though we appear to have been
born to death, undoubted deliverance is offered to us by the faith of
Christ; and, therefore, that we ought not to fear death, which
otherwise hangs over us. And he has employed the universal term
whosoever, both to invite all indiscriminately to partake of life, and
to cut off every excuse from unbelievers. Such is also the import of
the term World, which he formerly used; for though nothing will be
found in the world that is worthy of the favor of God, yet he shows
himself to be reconciled to the whole world, when he invites all men
without exception to the faith of Christ, which is nothing else than an
entrance into life.
Let us remember, on the other hand, that while life is promised
universally to all who believe in Christ, still faith is not common to
all. For Christ is made known and held out to the view of all, but the
elect alone are they whose eyes God opens, that they may seek him by
faith. Here, too, is displayed a wonderful effect of faith; for by it
we receive Christ such as he is given to us by the Father -- that is,
as having freed us from the condemnation of eternal death, and made us
heirs of eternal life, because, by the sacrifice of his death, he has
atoned for our sins, that nothing may prevent God from acknowledging us
as his sons. Since, therefore, faith embraces Christ, with the efficacy
of his death and the fruit of his resurrection, we need not wonder if
by it we obtain likewise the life of Christ.
Still it is not yet very evident why and how faith bestows life upon
us. Is it because Christ renews us by his Spirit, that the
righteousness of God may live and be vigorous in us; or is it because,
having been cleansed by his blood, we are accounted righteous before
God by a free pardon? It is indeed certain, that these two things are
always joined together; but as the certainty of salvation is the
subject now in hand, we ought chiefly to hold by this reason, that we
live, because God loves us freely by not imputing to us our sins. For
this reason sacrifice is expressly mentioned, by which, together with
sins, the curse and death are destroyed. I have already explained the
object of these two clauses,
which is, to inform us that in Christ we regain the possession of life,
of which we are destitute in ourselves; for in this wretched condition
of mankind, redemption, in the order of time, goes before salvation.
17. For God sent not his Son into the world to condemn the world. It is
a confirmation of the preceding statement; for it was not in vain that
God sent his own Son to us. He came not to destroy; and therefore it
follows, that it is the peculiar office of the Son of God, that all who
believe may obtain salvation by him. There is now no reason why any man
should be in a state of hesitation, or of distressing anxiety, as to
the manner in which he may escape death, when we believe that it was
the purpose of God that Christ should deliver us from it. The word
world is again repeated, that no man may think himself wholly excluded,
if he only keep the road of faith.
The word judge (prino) is here put for condemn, as in many other
passages. When he declares that he did not come to condemn the world,
he thus points out the actual design of his coming; for what need was
there that Christ should come to destroy us who were utterly ruined? We
ought not, therefore, to look at any thing else in Christ, than that
God, out of his boundless goodness chose to extend his aid for saving
us who were lost; and whenever our sins press us -- whenever Satan
would drive us to despair -- we ought to hold out this shield, that God
is unwilling that we should be overwhelmed with everlasting
destruction, because he has appointed his Son to be the salvation of
the world
When Christ says, in other passages, that he is come to judgment, (John
9:39;) when he is called a stone of offense, (1 Peter 2:7;) when he is
said to be set for the destruction of many, (Luke 2:34:) this may be
regarded as accidental, or as arising from a different cause; for they
who reject the grace offered in him deserve to find him the Judge and
Avenger of contempt so unworthy and base. A striking instance of this
may be seen in the Gospel; for though it is strictly
the power of God for salvation to every one who believeth,
(Romans 1:16,)
the ingratitude of many causes it to become to them death. Both have
been well expressed by Paul, when he boasts of
having vengeance at hand, by which he will punish all the adversaries
of his doctrine after that the obedience of the godly shall have been
fulfilled,
(2 Corinthians 10:6)
The meaning amounts to this, that the Gospel is especially, and in the
first instance, appointed for believers, that it may be salvation to
them; but that afterwards believers will not escape unpunished who,
despising the grace of Christ, chose to have him as the Author of death
rather than of life.
18. He who believeth in him is not condemned. When he so frequently and
so earnestly repeats, that all believers are beyond danger of death, we
may infer from it the great necessity of firm and assured confidence,
that the conscience may not be kept perpetually in a state of trembling
and alarm. He again declares that, when we have believed, there is no
remaining condemnation, which he will afterwards explain more fully in
the Fifth Chapter. The present tense -- is not condemned -- is here
used instead of the future tense -- shall not be condemned -- according
to the custom of the Hebrew language; for he means that believers are
safe from the fear of condemnation.
But he who believeth not is condemned already This means that there is
no other remedy by which any human being can escape death; or, in other
words, that for all who reject the life given to them in Christ, there
remains nothing but death, since life consists in nothing else than in
faith. The past tense of the verb, is condemned already, (ede
kekritai,) was used by him emphatically, (emphatikos,) to express more
strongly that all unbelievers are utterly ruined. But it ought to be
observed that Christ speaks especially of those whose wickedness shall
be displayed in open contempt of the Gospel. For though it is true that
there never was any other remedy for escaping death than that men
should betake themselves to Christ, yet as Christ here speaks of the
preaching of the Gospel, which was to be spread throughout the whole
world, he directs his discourse against those who deliberately and
maliciously extinguish the light which God had kindled.
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Footnotes
[61] "Car personne n'est monte;" -- "For no one hath ascended."
[62] "Sur toutes manieres de gens." |