Lecture 2 — Prophecy of the Crucifixion

^3:7^ Do not wonder that I said to you, you ought to be born again. [n. 449]

^3:8^ The wind blows where it wills; and you hear its sound, but you do not know where it comes from or where it goes: so it is with every man who is born of the Spirit. [n. 449]

^3:9^ Nicodemus answered and said to him: how can these things be done? [n. 458]

^3:10^ Jesus answered and said to him: you are a teacher in Israel, and you do not know these things? [n. 459]

^3:11^ Amen, amen I say to you, that we speak what we know, and we testify what we have seen, and you do not receive our testimony. [n. 462]

^3:12^ If I have spoken to you of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? [n. 463]

^3:13^ And no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven. [n. 467]

^3:14^ Just as Moses lifted up the serpent in the desert, so must the Son of man be lifted up: [n. 473]

^3:15^ so that whoever believes in him may not perish but have eternal life. [n. 475]

449. Above, in his instruction on spiritual generation, the Lord presented a reason; here he gives an example. For we are led to see that Nicodemus was troubled when he heard that that which is born of the Spirit, is spirit (John 3:6). And so the Lord says to him, do not wonder that I said to you, you ought to be born again.

Here we should note that there are two kinds of surprise or astonishment. One is the astonishment of devotion in the sense that someone, considering the great things of God, sees that they are incomprehensible to him; and so he is full of astonishment: the Lord on high is wonderful (Ps 92:4), your testimonies are wonderful (Ps 118:129). Men are to be encouraged, not discouraged, to this kind of astonishment. The other is the astonishment of disbelief, when someone does not believe what is said. So it is said: they were astonished, and further on adds that they did not accept him (Matt 13:54). It is from this kind of astonishment that the Lord diverts Nicodemus when he proposes an example and says: the wind blows where it wills.

In the literal sense, the same words can be explained in two ways.

450. In the first way, according to Chrysostom, wind is actually taken for the wind: the winds of the storm that fulfill his word (Ps 148:8). According to this interpretation, he says four things about the wind. First, the power of the wind, when he says, the wind blows where it wills. And if you say that the wind has no will, one may answer that will is taken for a natural appetite, which is nothing more than a natural inclination, about which it is said: he created the weight of the wind (Job 28:25).

Second, he tells the evidence for the wind, when he says, and you hear its sound, where sound refers to the sound the wind makes when it strikes a body. Of this we read: the sound of your thunder was in the whirlwind (Ps 76:19).

Third, he mentions the origin of the wind, which is unknown; so he says, but you do not know where it comes from, i.e., from where it starts: he brings forth the winds out of his storehouse (Ps 134:7).

Fourth, he mentions the wind’s destination, which is also unknown; so he says, or where it goes, i.e., where it remains. And he applies this similarity to the subject under discussion, saying, so it is with every man who is born of the Spirit. As if to say: if the wind, which is corporeal, has an origin which is hidden and a course that is unknown, why are you surprised if you cannot understand the course of spiritual regeneration?

451. Augustine objects to this explanation and says that the Lord was not speaking here about the wind when he said, the wind blows where it wills, for we know where each of the winds comes from and where it goes. For auster comes from the south and goes to the north; boreas comes from the north and goes to the south. Why, then, does the Lord say of this wind, but you do not know where it comes from or where it goes?

One may answer that there are two ways in which the source of the wind might be unknown. In one way, in general: and in this way it is possible to know where it comes from, i.e., from which direction of the world, for example, that Auster comes from the south, and where it goes, that is, to the north. In another way, in particular: and in this sense it is not known where the wind comes from, i.e., at which precise place it originated, or where it goes, i.e., exactly where it stops. And almost all the Greek doctors agree with this exposition of Chrysostom.

452. In another way, wind is taken for the Holy Spirit. And according to this, he mentions four things about the Holy Spirit. First, his power, saying, the wind blows where it wills, because it is by the free use of his power that he breathes where he wills and when he wills, by instructing hearts: one and the same Spirit does all these things, distributing to each as he wills (1 Cor 12:11). This refutes the error of Macedonius who thought that the Holy Spirit was the minister of the Father and the Son. But then he would not be breathing where he willed, but where he was commanded.

453. Second, he mentions the evidence for the Holy Spirit, when he says, and you hear its sound; today, if you hear his voice, do not harden your hearts (Ps 94:8).

Chrysostom objects to this and says that this cannot pertain to the Holy Spirit. For the Lord was speaking to Nicodemus, who was still an unbeliever, and thus not fit to hear the voice of the Holy Spirit.

We may answer to this, with Augustine, that there is a twofold voice of the Holy Spirit. One is that by which he speaks inwardly in man’s heart; and only believers and the saints hear this voice: I will hear what the Lord God says within me (Ps 84:9). The other voice is that by which the Holy Spirit speaks in the Scriptures or through those who preach: for it is not you who speak, but the Holy Spirit who is speaking through you (Matt 10:20). And this voice is heard by unbelievers and sinners.

454. Third, he refers to the origin of the Holy Spirit, which is hidden; thus he says, but you do not know where it comes from, although you may hear its voice. And this is because the Holy Spirit comes from the Father and the Son: when the Paraclete comes whom I will send you from the Father, the Spirit of truth, who proceeds from the Father (John 15:26). But the Father and the Son dwell in inaccessible light, whom no man has seen or is able to see (1 Tim 6:16).

455. Fourth, he gives the destination of the Holy Spirit, which is also hidden; and so he says, you do not know . . . where it goes, because the Spirit leads one to a hidden end, that is, eternal happiness. Thus it is said that the Holy Spirit is the pledge of our inheritance (Eph 1:14). And again, the eye has not seen, nor has the ear heard, nor has the heart of man conceived, what God has prepared for those who love him (1 Cor 2:9). Or, you do not know where it comes from, i.e., how the Spirit enters into a person, or where it goes, i.e., to what perfection he may lead him: if he comes toward me, I will not see him (Job 9:11).

456. So it is with every man who is born of the Spirit, i.e., they are like the Holy Spirit.

And no wonder: for as he had said before, that which is born of the Spirit, is spirit (John 3:6), because the qualities of the Holy Spirit are present in the spiritual man, just as the qualities of fire are present in burning coal.

Therefore, the above four qualities of the Holy Spirit are found in one who has been born of the Holy Spirit. First of all, he has freedom: where the Spirit of the Lord is, there is freedom (2 Cor 3:17), for the Holy Spirit leads us to what is right: your good Spirit will lead me to the right path (Ps 142:10); and he frees us from the slavery of sin and of the law: the law of the Spirit, of life in Christ, has set me free (Rom 8:2).

Second, we get an indication of him through the sound of his words; and when we hear them we know his spirituality, for it is out of the abundance of the heart that the mouth speaks (Matt 12:34).

Third, he has an origin and an end that are hidden, because no one can judge one who is spiritual: the spiritual man judges all things, and he himself is judged by no one (1 Cor 2:15).

Or, you do not know where it comes from, the source of his spiritual birth, which is baptismal grace; or where it goes, i.e., of what he is made worthy, that is, of eternal life, which remains concealed from us.

457. Then the cause and reason for spiritual regeneration are set forth.

First, a question is asked by Nicodemus;

second, the Lord’s answer is given, at Jesus answered and said to him.

458. It is apparent from the first that Nicodemus, as yet dull, and remaining a Jew on the level of sense, was unable to understand the mysteries of Christ in spite of the examples and explanations that were given. And so he says, how can these things be done?

There are two reasons why one may question about something. Some question because of disbelief, as did Zechariah, saying: how will I know this? For I am an old man, and my wife is advanced in age (Luke 1:18); he confounds those who search into mysteries (Isa 40:23). Others, on the other hand, question because of a desire to know, as the Blessed Virgin did when she said to the angel: how shall this be, since I do not know man? (Luke 1:34). It is the latter who are instructed. And so, because Nicodemus asked from a desire to learn, he deserved to be instructed.

459. And this is what follows: Jesus answered, and said to him: you are a teacher in Israel.

First the Lord chides him for his slowness.

Second, he answers his question, at and no man has ascended into heaven.

460. He chides him for his slowness, basing himself on three things. First, the condition of the person to whom he is speaking, when he says, you are a teacher in Israel. And here the Lord did not chide him to insult him. Rather, because Nicodemus, presuming on his own knowledge, was still relying on his status as a teacher, the Lord wished to make him a temple of the Holy Spirit by humbling him: for whom will I have regard? For he who is humble and of contrite spirit (Isa 66:2). And he says, you are a teacher, because it is tolerable if a simple person cannot grasp profound truths, but in a teacher, it deserves rebuke. And so he says, you are a teacher, i.e., of the letter that kills (2 Cor 3:6), and you do not know these things? i.e., spiritual things. For although you ought to be teachers by now, you yourselves need to be taught again (Heb 5:12).

461. You might say that the Lord would have rebuked Nicodemus justly if he had spoken to him about matters of the old law and he did not understand them; but he spoke to him about the new law.

I answer that the things which the Lord says of spiritual generation are contained in the old law, although under a figure, as is said: all were baptized into Moses, in the cloud and in the sea (1 Cor 10:2). And the prophets also said this: I will pour clean water upon you, and you will be cleansed from all your uncleanness (Ezek 36:25).

462. Second, he rebukes him for his slowness on account of the character of the person who is speaking. For it is tolerable if one does not acquiesce to the statements of an ignorant person; but it is reprehensible to reject the statements of a man who is wise and who possesses great authority. And so he says, amen, amen I say to you, that we speak what we know, and we testify what we have seen. For a qualified witness must base his testimony on hearing or sight: what we have seen and heard (1 John 1:3). And so the Lord mentions both: we speak what we know, and we testify what we have seen. Indeed, the Lord as man knows all things: Lord, you know all things (John 21:17); the Lord, whose knowledge is holy, knows clearly (2 Macc 6:30). Further, he sees all things by his divine knowledge: I speak that which I have seen with my Father (John 8:38).

He speaks in the plural, **we know **and we have seen, in order to suggest the mystery of the Trinity: the Father who abides in me, he does the works (John 14:10). Or, we know, i.e., I and others who have been made spiritual, because no one knows the Father but the Son, and he to whom the Son wishes to reveal him (Matt 11:27). But you do not receive our testimony, so approved, so solid. And no man receives his testimony (John 3:32).

463. Third, he rebukes him for his slowness because of the quality of the things under discussion. For it is not unusual when someone does not grasp difficult matters, but it is inexcusable not to grasp easy things. So he says, if I have spoken of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? As if to say: if you do not grasp these easy things, how will you be able to understand the progress of the Holy Spirit? What is on earth we find difficult, and who will search out the things in heaven (Wis 9:10).

464. But one might object that the above does not show that the Lord spoke of earthly things to Nicodemus.

I answer, according to Chrysostom, that the Lord’s statement, if I have spoken to you of earthly things, refers to the example of the wind. For the wind, being something which is generable and corruptible, is regarded as an earthly thing. Or one might say, again according to Chrysostom, that the spiritual generation which is given in baptism is heavenly as to its source, which sanctifies and regenerates; but it is earthly as to its subject, for the one regenerated, man, is of the earth.

Or one might answer, according to Augustine, that we must understand this in reference to what Christ said earlier: destroy this temple (John 2:19), which is earthly, because he said this about the temple of his body, which he had taken from the earth. If I have spoken to you of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? As if to say: if you do not believe in a spiritual generation occurring in time, how will you believe in the eternal generation of the Son? Or, if you do not believe what I tell you about the power of my body, how will you believe what I tell you about the power of my divinity and about the power of the Holy Spirit?

465. Jesus replied and said to him: you are a teacher. Here he answers the question.

First, he lays down the causes of spiritual regeneration.

Second, he explains what he says, for God so loved the world that he gave his only begotten Son (John 3:16).

Now there are two causes of spiritual regeneration, namely, the mystery of the incarnation of Christ, and his passion.

So first, he treats of the incarnation;

second, of the passion, at just as Moses lifted up the serpent.

466. Here we should consider, first of all, how this answer of Christ is an adequate reply to the question of Nicodemus. For above, when the Lord was speaking of the Spirit, he said: but you do not know where it comes from or where it goes. We understand by this that spiritual regeneration has a hidden source and a hidden end. Now the things in heaven are hidden from us: who will search out the things in heaven? (Wis 9:16). Therefore, the sense of Nicodemus’ question, how can these things be done? is this: how can something come from the secret things of heaven or go to the secret things of heaven? So before answering, the Lord expressed this interpretation of the question, saying, how will you believe if I speak to you of heavenly things? And immediately he begins to show whose prerogative it is to ascend into heaven, namely, anyone who came down from heaven: he who descended is he who ascended (Eph 4:10). This is verified even in natural things, namely, that each body tends to a place according to its origin or nature. And so in this way it can come about that someone, through the Spirit, may go to a place which carnal persons do not know, i.e., by ascending into heaven, if this is done through the power of one who descended from heaven: because he descended in order that, in ascending, he might open a way for us: he ascends, opening the way before them (Mic 2:13).

467. Some have fallen into error because of his saying, he who descended from heaven, the Son of man. For since Son of man designates human nature, which is composed of soul and body, then because he says that the Son descended from heaven, Valentinus wanted to maintain that he even took his body from heaven and thus passed through the Virgin without receiving anything from her, as water passes through a pipe; so that his body was neither of an earthly substance nor taken from the Virgin. But this is contrary to the statement of the Apostle: who was made from the seed of David according to the flesh (Rom 1:3).

On the other hand, Origen said that he descended from heaven as to his soul, which, he says, had been created along with the angels from the very beginning, and that later this soul descended from heaven and took flesh from the Virgin. But this also conflicts with the Catholic faith, which teaches that souls do not exist before their bodies.

468. Therefore, we should not understand that the Son of man descended from heaven according to his human nature, but only according to his divine nature. For since in Christ there is one suppositum, or hypostasis, or person of the two natures, the divine and human natures, then no matter from which of these two natures this suppositum is named, divine and human things can be attributed to him. For we can say that the Son of man created the stars and that the Son of God was crucified. But the Son of God was crucified, not according to his divine nature, but according to his human nature; and the Son of man created the stars according to his divine nature. And so in things that are said of Christ, the distinction is not to be taken with respect to that about which they are said, because divine and human things are said of God and man indifferently; but a distinction must be made with respect to that according to which they are said, because divine things are said of Christ according to his divine nature, but human things according to his human nature. Thus, to descend from heaven is said of the Son of man, not according to his human nature, but according to his divine nature, according to which it was appropriate to him to have been from heaven before the incarnation, as is said, heaven belongs to the Lord (Ps 113:16).

469. He is said to have come down, but not by local motion, because then he would not have remained in heaven; for nothing which moves locally remains in the place from which it comes down. And so to exclude local motion, he adds, who is in heaven. As if to say: he descended from heaven in such a way as yet to be in heaven. For he came down from heaven without ceasing to be above, yet assuming a nature which is from below. And because he is not enclosed or held fast by his body which exists on earth, he was, according to his divinity, in heaven and everywhere. And therefore to indicate that he is said to have come down in this way, because he assumed a nature, he said, the Son of man descended, i.e., insofar as he became Son of man.

470. Or it can be said, as Hilary does, that he came down from heaven as to his body: not that the material of Christ’s body came down from heaven, but that the power which formed it was from heaven.

471. But why does he say, and no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven? For have not Paul and Peter and the other saints gone up: we have a house in the heavens (2 Cor 5:1).

I answer that no one goes up into heaven except Christ and his members, i.e., those believers who are just. Accordingly, the Son of God came down from heaven in order that, by making us his members, he might prepare us to ascend into heaven: now, indeed, in hope, but later in reality. He has raised us up, and has given us a place in heaven in Christ Jesus (Eph 2:6).

472. Here he mentions the mystery of the passion, in virtue of which baptism has its efficacy: we who have been baptized into Christ Jesus, have been baptized into his death (Rom 6:3).

And with regard to this he does three things.

First, he gives a symbol for the passion.

Second, the manner of the passion.

Third, the fruit of the passion.

473. He takes the symbol from the old law, in order to adapt to the understanding of Nicodemus; so he says, just as Moses lifted up the serpent in the desert, so must the Son of man be lifted up. This refers to when the Lord, faced with the Jewish people saying, we are sick of this useless food, sent serpents to punish them (Num 21:5); and when the people came to Moses and he interceded with the Lord, the Lord commanded that for a remedy they make a serpent of bronze; and this was to serve both as a remedy against those serpents and as a symbol of the Lord’s passion. Hence it says that this bronze serpent was lifted up as a sign (Num 21:9). Now it is characteristic of serpents that they are poisonous, but not so the serpent of bronze, although it was a symbol of a poisonous serpent. So, too, Christ did not have sin, which is also a poison: sin, when it is fully developed, brings forth death (Jas 1:15); but he had the likeness of sin: God sent his own Son, in the likeness of sinful flesh (Rom 8:3). And thus Christ had the effect of the serpent against the insurgence of inflamed concupiscences.

474. He shows the manner of the passion when he says, so must the Son of man be lifted up; and this refers to the lifting up of the cross. So when it says below, the Son of man must be lifted up, it also has, he said this signifying what death he should die (John 12:33–34). He willed to die lifted up, first of all, to cleanse the heavens: for since he had cleansed the things on earth by the sanctity of his life, the things of the air were left to be cleansed by his death: through him he should reconcile all things to himself, whether on earth or in the heavens, making peace through his blood (Col 1:20). Second, to triumph over the demons who prepare for war in the air: the prince of the power of the air (Eph 2:2). Third, he wished to die lifted up to draw our hearts to himself: I, if I am lifted up from the earth, will draw all things to myself (John 12:32). And fourth, because in the death of the cross he was lifted up in the sense that there he triumphed over his enemies; so it is not called a death, but a lifting up: he will drink from the stream on the way, therefore he will lift up his head (Ps 109:7). Fifth, he willed to die lifted up because the cross was the reason for his being lifted up, i.e., exalted: he became obedient to the Father even to death, the death of the cross; on account of which God has exalted him (Phil 2:8).

475. Now the fruit of Christ’s passion is eternal life; hence he says, so that whoever believes in him, by good works, may not perish but have eternal life. And this fruit corresponds to the fruit of the symbolic serpent. For whoever looked upon the serpent of bronze was freed from poison and his life was preserved. But he who looks upon the lifted up Son of man, and believes in the crucified Christ, he is freed from poison and sin: all who live and believe in me will never die (John 11:26), and are preserved for eternal life. These are written, so that you may believe . . . and so that believing, you may have life in his name (John 20:31).