Commentary by John Calvin
John 3:7-12
7. Wonder not that I said to thee, You must be born again. 8. The wind
bloweth where it pleaseth, and thou hearest its voice; but knowest not
whence it cometh, nor whither it goeth: so is every one that is born of
the Spirit. 9. Nicodemus answered, and said to him, How can these
things be? 10. Jesus answered, and said to him, Thou art a teacher of
Israel, and knowest you not these things? 11. Verily, verily, I say to
thee, We speak what we know, and testify what we have seen; and you
receive not our testimony. 12. If I have told you earthly things, and
you believe not, how shall you believe if I tell you heavenly things?
7. Wonder not. This passage has been tortured by commentators in
various ways. Some think that Christ reproves the gross ignorance of
Nicodemus and other persons of the same class, by saying that it is not
wonderful, if they do not comprehend that heavenly mystery of
regeneration, since even in the order of nature they do not perceive
the reason of those things which fall under the cognizance of the
senses. Others contrive a meaning which, though ingenious, is too much
forced: that, "as the wind blows freely, so by the regeneration of the
Spirit we are set at liberty, and, having been freed from the yoke of
sin, run voluntarily to God. Equally removed from Christ's meaning is
the exposition given by Augustine, that the Spirit of God exerts his
power according to his own pleasure. A better view is given by
Chrysostom and Cyril, who say that the comparison is taken from the
wind, and apply it thus to the present passage: though its power be
felt, we know not its source and cause." While I do not differ greatly
from their opinion, I shall endeavor to explain the meaning of Christ
with greater clearness and certainty.
I hold by this principle, that Christ borrows a comparison from the
order of nature. Nicodemus reckoned that what he had heard about
regeneration and a new life was incredible, because the manner of this
regeneration exceeded his capacity. To prevent him from entertaining
any scruple of this sort, Christ shows that even in the bodily life
there is displayed an amazing power of God, the reason of which is
concealed. For all draw from the air their vital breath; we perceive
the agitation of the air, but know not whence it comes to us or whither
it departs. If in this frail and transitory life God acts so powerfully
that we are constrained to admire his power, what folly is it to
attempt to measure by the perception of our own mind his secret work in
the heavenly and supernatural life, so as to believe no more than what
we see? Thus Paul, when he breaks out into indignation against those
who reject the doctrine of the resurrection, on the ground of its being
impossible that the body which is now subject to putrefaction, after
having been reduced to dust and to nothing, should be clothed with a
blessed immortality, reproaches them for stupidity in not considering
that a similar display of the power of God may be seen in a grain of
wheat; for the seed does not spring until it; has been putrefied, (1
Corinthians 15:36, 37.) This is the astonishing wisdom of which David
exclaims,
O Lord, how manifold are thy works! in wisdom hast thou made them all,
(Psalm 104:24)
They are therefore excessively stupid who, having been warned by the
common order of nature, do not rise higher, so as to acknowledge that
the hand of God is far more powerful in the spiritual kingdom of
Christ. When Christ says to Nicodemus that he ought not to wonder, we
must not understand it in such a manner as if he intended that we
should despise a work of God, which is so illustrious, and which is
worthy of the highest admiration; but he means that we ought not to
wonder with that kind of admiration which hinders our faith. For many
reject as fabulous what they think too lofty and difficult. In a word,
let us not doubt that by the Spirit of God we are formed again and made
new men, though his manner of doing this be concealed from us.
8. The wind bloweth where it pleaseth. Not that, strictly speaking,
there is will in the blowing, but because the agitation is free, and
uncertain, and variable; for the air is carried sometimes in one
direction and sometimes in another. How this applies to the case in
hand; for if it flowed in a uniform motion like water, it would be less
miraculous.
So is every one that is born of the Spirit. Christ means that the
movement and operation of the Spirit of God is not less perceptible in
the renewal of man than the motion of the air in this earthly and
outward life, but that the manner of it is concealed; and that,
therefore, we are ungrateful and malicious, if we do not adore the
inconceivable power of God in the heavenly life, of which we behold so
striking an exhibition in this world, and if we ascribe to him less in
restoring the salvation of our soul than in upholding the bodily frame.
The application will be somewhat more evident, if you turn the sentence
in this manner: Such is the power and efficacy of the Holy Spirit in
the renewed man
9. How can these things be? We see what is the chief obstacle in the
way of Nicodemus. Every thing that he hears appears monstrous, because
he does not understand the manner of it; so that there is no greater
obstacle to us than our own pride; that is, we always wish to be wise
beyond what is proper, and therefore we reject with diabolical pride
every thing that is not explained to our reason; as if it were proper
to limit the infinite power of God to our poor capacity. We are,
indeed, permitted, to a certain extent, to inquire into the manner and
reason of the works of God, provided that we do so with sobriety and
reverence; but Nicodemus rejects it as a fable, on this ground, that he
does not believe it to be possible. On this subject we shall treat more
fully under the Sixth Chapter.
10. Thou art a teacher of Israel. As Christ sees that he is spending
his time and pains to no purpose in teaching so proud a man, he begins
to reprove him sharply. And certainly such persons will never make any
progress, until the wicked confidence, with which they are puffed up,
be removed. This is, very properly, placed first in order; for in the
very matter in which he chiefly plumes himself on his acuteness and
sagacity, Christ censures his ignorance. He thought, that not to admit
a thing to be possible would be considered a proof of gravity and
intelligence, because that man is accounted. foolishly credulous who
assents to what is told him by another, before he has fully inquired
into the reason. But still Nicodemus, with all his magisterial
haughtiness, exposes himself to ridicule by more than childish
hesitation about the first principles. Such hesitation, certainly, is
base and shameful. For what religion have we, what knowledge of God,
what rule of living well, what hope of eternal life, if we do not
believe that man is renewed by the Spirit of God? There is an emphasis,
therefore, in the word these; for since Scripture frequently repeats
this part of doctrine, it ought not to be unknown even to the lowest
class of beginners. It is utterly beyond endurance that any man should
be ignorant and unskilled in it, who professes to be a teacher in the
Church of God.
11. We speak what we know. Some refer this to Christ and John the
Baptist; others say that the plural number is used instead of the
singular. For my own part, I have no doubt that Christ mentions himself
in connection with all the prophets of God, and speaks generally in the
person of all. Philosophers and other vain-glorious teachers frequently
bring forward trifles which they have themselves invented; but Christ
claims it as peculiar to himself and all the servants of God, that they
deliver no doctrine but what is certain. For God does not send
ministers to prattle about things that are unknown or doubtful, but
trains them in his school, that what they have learned from himself
they may afterwards deliver to others. Again, as Christ, by this
testimony, recommends to us the certainty of his doctrine, so he
enjoins on all his ministers a law of modesty, not to put forward their
own dreams or conjectures -- not to preach human inventions, which have
no solidity in theme but to render a faithful and pure testimony to
God. Let every man, therefore, see what the Lord has revealed to him,
that no man may go beyond the bounds of his faith; and, lastly, that no
man may allow himself to speak any thing but what he has heard from the
Lord. It ought to be observed, likewise, that Christ here confirms his
doctrine by an oath, that it may have full authority over us.
You receive not our testimony. This is added, that the Gospel may lose
nothing on account of the ingratitude of men. For since few persons are
to be found who exercise faith in the truth of God, and since the truth
is everywhere rejected by the world, we ought to defend it against
contempt, that its majesty may not be held in less estimation, because
the whole world despises it, and obscures it by impiety. Now though the
meaning of the words be simple and one, still we must draw from this
passage a twofold doctrine. The first is, that our faith in the Gospel
may not be weakened, if it have few disciples on the earth; as if
Christ had said, Though you do not receive my doctrine, it remains
nevertheless certain and durable; for the unbelief of men will never
prevent God from remaining always true. The other is, that they who, in
the present day, disbelieve the Gospel, will not escape with impunity,
since the truth of God is holy and sacred. We ought to be fortified
with this shield, that we may persevere in obedience to the Gospel in
opposition to the obstinacy of men. True indeed, we must hold by this
principle, that our faith be founded on God. But when we have God as
our security, we ought, like persons elevated above the heavens, boldly
to tread the whole world under our feet, or regard it with lofty
disdain, rather than allow the unbelief of any persons whatever to fill
us with alarm. As to the complaint which Christ makes, that his
testimony is not received, we learn from it, that the word of God has,
in all ages, been distinguished by this peculiar feature, that they who
believed it were few; for the expression -- you receive not -- belongs
to the greater number, and almost to the whole body of the people.
There is no reason, therefore, that we should now be discouraged, if
the number of those who believe be small.
12. If I have told you earthly things. Christ concludes that it ought
to be laid to the charge of Nicodemus and others, if they do not make
progress in the doctrine of the Gospel; for he shows that the blame
does not lie with him, that all are not properly instructed, since he
comes down even to the earth, that he may raise us to heaven. It is too
common a fault that men desire to be taught in an ingenious and witty
style. Hence, the greater part of men are so delighted with lofty and
abstruse speculations. Hence, too, many hold the Gospel in less
estimation, because they do not find in it high-sounding words to fill
their ears, and on this account do not deign to bestow their attention
on a doctrine so low and mean. But it shows an extraordinary degree of
wickedness, that we yield less reverence to God speaking to us, because
he condescends to our ignorance; and, therefore, when God prattles to
us in Scripture in a rough and popular style, let us know that this is
done on account of the love which he bears to us. [60] Whoever exclaims
that he is offended by such meanness of language, or pleads it as an
excuse for not subjecting himself to the word of God, speaks falsely;
for he who cannot endure to embrace God, when he approaches to him,
will still less fly to meet him above the clouds.
Earthly things. Some explain this to mean the elements of spiritual
doctrine; for self-denial may be said to be the commencement of piety.
But I rather agree with those who refer it to the form of instruction;
for, though the whole of Christ's discourse was heavenly, yet he spoke
in a manner so familiar, that the style itself had some appearance of
being earthly. Besides, these words must not be viewed as referring
exclusively to a single sermon; for Christ's ordinary method of
teaching -- that is, a popular simplicity of style -- is here
contrasted with the pompous and high-sounding phrases to which
ambitious men are too strongly addicted.
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Footnotes
[60] "Pour l'amour de nous."
(Gospel commentary on John chapter 3, verses 7 to 12, by John Calvin)
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