John 3:7Meaning & Commentary from the Church Fathers

Therefore He says, "Do not marvel that I said to you, You must be born again." "The Spirit breathes where He wills, and you hear His voice, but you do not know whence He comes or where He goes." No one sees the Spirit. How, then, do we hear the voice of the Spirit? The Psalm speaks: "The Spirit is voice." The Gospel speaks: "The Spirit is voice." The divine discourse speaks: "The Spirit is voice."

For you hear the voice, yet do not know whence He comes or where He goes. But if you are born of the Spirit, so it will be. He who has not yet been born of the Spirit does not know of you whence you come or where you go. Therefore He says further, "So is everyone who is born of the Spirit."

No one sees the Spirit. But how do we hear the voice of the Spirit? The Psalm sounds forth: this is the voice of the Spirit. The Gospel sounds forth: this is the voice of the Spirit. Divine speech sounds forth: this is the voice of the Spirit. You hear His voice, but do not know whence He comes or where He goes.

But if you have been born of the Spirit, the same will be true of you. He who has not yet been born of the Spirit will not know of you whence you come or where you go. Concerning this He says further, "So it is with everyone who is born of the Spirit."

Nicodemus ought now to have understood Jesus. He should have known that the renewal of the spirit and the creation of a new heart had already been foretold by the Old Testament prophets. He should have known the baptism of John the Forerunner, who was still continuing his prophetic ministry, and its meaning and significance. He should also have known the importance of John's testimony that the One coming after him would baptize men with the Holy Spirit.

Yet Jesus Christ observes perplexity in the soul of Nicodemus, and amazement at His words. Therefore He considers it necessary to add an explanation of the action of the Spirit of God upon man by means of a comparison.

The movement of the wind is observable and perceptible to us. Yet we do not see or observe its cause and direction, whence it comes and whither it goes. So it is with the mysterious rebirth of man. Man notices and feels the very fact of his rebirth, but he cannot observe the active cause at work here.

Nicodemus understood these words precisely in this latter sense, as is clear from his following question. Yet Jesus Christ's further explanations leave no doubt that one can be born again, or regenerated, only from above, from God, and with God's help. Therefore Jesus' saying should be understood thus: unless one is born again and, at the same time, from above, that is, unless one is regenerated to new life by the power of God Himself, he will not see the Kingdom of God.

The words to be born again, to be regenerated, were known to Nicodemus. Pagans who accepted the Law of Moses and circumcision were called newborn. Those who turned from an impious and corrupt life to the true path were also called born again. Yet one who was already circumcised had no need to be regenerated through circumcision. In the Pharisees' opinion, only pagans could undergo moral rebirth. True sons of Abraham, zealous Pharisees, had no need of such rebirth.

Nevertheless, Jesus speaks of the necessity of some new birth in order to enter the Kingdom of the Messiah. What, then, is this new birth? Perplexed in resolving this question, Nicodemus supposed that for Abraham's descendants such a birth could only be bodily. It would have to be like each man's original birth. Yet such a birth is impossible, especially for an old man who has already lost his mother. This is wholly incongruous and absurd.

Reasoning in this way, Nicodemus could not conceal the absurdity of the new birth, as it seemed to him. Almost mockingly, he asks: "Can a man enter a second time into his mother's womb and be born?"

To dispel Nicodemus' perplexity, Jesus says: Do not marvel that I said to you, You must be born from above. "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God." Nicodemus knew the cleansing action of water in the many washings established by the Law of Moses and by custom. He knew that John the Baptist baptized in water those who came to him as a sign of repentance. He also said to all that He who was coming after him would baptize with the Holy Spirit, Mt 3:11. As a learned Pharisee, Nicodemus believed that when the Messiah, the Christ, came, He would baptize, Jn 1:25.

In a word, he could not excuse himself by ignorance of the fact that Christ would baptize with water and the Spirit. He should finally have understood that Jesus was speaking of the necessity of spiritual regeneration, through such baptism by the Spirit, for entry into the Kingdom of God. Yet the deep-rootedness of Pharisaic errors prevented him from understanding that such regeneration is necessary for all without exception, even for Pharisees.

"Regeneration from above," Jesus said, "takes place from water and the Spirit." Baptism with water, as John also said, only prepared for regeneration, but did not regenerate a man. John's baptism lacked the baptism with the Holy Spirit, which depends wholly upon God. Therefore, for the fullness of baptism as regeneration, besides baptism with water and the repentance that precedes it, the descent of the Holy Spirit upon the one baptized is also necessary. Only then is that spiritual rebirth accomplished which opens access to the Kingdom of God.

This Kingdom is not like earthly kingdoms, although it is established on earth. It is a spiritual Kingdom, not a fleshly one. Therefore, if it is necessary to be born again to enter it, then this birth must certainly be spiritual, not fleshly. Nicodemus did not understand such spiritual regeneration. He thought of a fleshly new birth, or of the repetition of birth by the same mother. Jesus, however, explained to him that even if such a birth were possible, it would be useless for entering the Kingdom of the Messiah. It would be fleshly, not spiritual, for that which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

Having thus learned that entry into the Kingdom of the Messiah requires not a new fleshly birth, but spiritual rebirth, regeneration by the power of the Holy Spirit, Nicodemus still did not understand how the Spirit acts. Nor did he understand in what visible and tangible way His action is manifested. To instruct him, Jesus gave him an example easy for him to understand. The spirit, that is, the wind, blows freely where it wills. You do not see it, although you hear its sound. You do not know where it is formed or whence it comes. You do not know where it ends or where it goes. Yet you do not deny the existence of the wind and its action merely because you do not see it.

Such is the action of the Holy Spirit in a regenerated man. When His regenerating action begins, and how He acts, cannot be seen. Yet for this reason the action of the Spirit cannot be denied. The regenerated man himself does not see this action. He does not even understand how regeneration has taken place in him, though he feels that it has taken place.

To those who do not understand the action of the Spirit in baptism, John Chrysostom says: "Do not remain in unbelief merely because you do not see this. You do not see the soul either, yet you believe that you have a soul, and that it is something other than the body."

It is possible, however, that Nicodemus understood the thought concerning the necessity of spiritual regeneration. On the basis of experience, he may have considered this as impossible for an old man as a second fleshly birth from his mother. In that case the Lord begins to explain to him the teaching about His regenerating grace, first repeating the former thought.

Christ explains His saying. He indicates the active principle and the manner of rebirth: the Holy Spirit, by the power and action of His gracious gifts, through the mediation of water, regenerates man and transforms or re-creates his nature.

This rebirth gives man a new beginning of life. From it a new direction can develop, opposed to that ruling beginning and direction found in every unregenerate man.

Such a man is a member of mankind infected by sin, from which it cannot free itself by its own powers alone.

When and in whom this spiritual rebirth, or transformation, is accomplished, and this new beginning of life appears, then that person can see the Kingdom of God and enter it.

This is the necessary condition without which it is impossible to become a participant in it.

Now Nicodemus could understand more clearly what Jesus required. He knew water as a means of purification prescribed by the law in certain cases, for example, Num 19:7. Of course, he himself used it as a means of purification.

He knew water as a symbol of inner, spiritual cleansing, of which the ancient prophets spoke, for example, Is 1:16.

This water was sometimes used in the reception of proselytes. John the Baptist also used it, preparing the Jews for the Kingdom of the Messiah, binding them to repentance and the confession of their sins.

Nicodemus knew John's baptism of repentance, although perhaps he did not understand it.

Now John had said, and Nicodemus could not fail to know it, that the One coming after him would baptize with the Holy Spirit (Mt 3:11).

The Jews also expected that the Messiah would baptize (Jn 1:25).

Therefore, when Nicodemus heard Jesus Christ speak of birth by water and the Spirit, he should at last have understood that Jesus was speaking to him of the necessity of baptism for participation in the Kingdom of the Messiah.

Without doubt, however, he did not understand this rebirth through baptism. He probably wondered why it was needed for the descendants of Abraham, the direct and first heirs of the Kingdom of the Messiah.

Why this is necessary for all, the Savior reveals in the words: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."

First of all, let us note that the Evangelist John uses the expression "that which is born," in the neuter, instead of "he who is born," in the masculine. Compare Jn 3:8 and 1 Jn 5:4.

Likewise, he uses the words "is flesh" and "is spirit" instead of "is fleshly" and "is spiritual."

The whole expression means this: the man born of flesh is fleshly, and the man born of the Spirit is spiritual.

Thus the necessity of rebirth for everyone who wishes to participate in the Kingdom of God is founded on this: every man born of what is fleshly is fleshly.

What does this mean? In the usage of Holy Scripture, the word flesh has several meanings.

Besides the direct meaning of the material part of the human constitution, this word also has the following meanings.

First, flesh means man's sinful sensuality, that is, the sins of the flesh.

It is the distorted condition of bodily needs. Through the action of sin upon them, they have changed their natural purpose.

They are no longer satisfied by what should satisfy them for the life of the spirit. By fastening the will to other objects, they demand another satisfaction.

This is sinful sensuality in its active influence upon the spirit and the moral life.

To express this notion of flesh, the holy Apostle Paul uses such expressions as "the body of the flesh" (Col 2:11), "the body of sin" (Rom 6:6), and "the desire of the flesh" (Eph 2:3; cf. 2 Pet 2:18; Jn 1:13).

Second, the same Apostle calls flesh not only man's sensory sinfulness, but also his spiritual sinfulness.

Thus he includes idolatry, sorcery, dissension, and heresies among the works of the flesh, though these deeds clearly do not belong to sensuality (Gal 5:19-21).

He also calls flesh the hope of some to be justified by works of the law (Gal 3:3; cf. Rom 4:1).

He likewise calls flesh the attachment of the Corinthian Christians to pagan philosophy (1 Cor 1:26).

Finally, third, flesh signifies not only the manifestations of sensory or spiritual sin, but the very principle of sin acting against the principle of good (Gal 5:17).

In general it signifies the whole sinful, ungraced man, living and acting under sin and not according to God (Rom 7:5; Rom 8:1, 4, 8, 9; 2 Cor 10:2; cf. Gen 10:6; Acts 2:17).

In this last meaning the word flesh is used in the present place.

Flesh is the very principle of evil in man. It opposes good, defiles the whole man, and prevents him from being reconciled to God.

It holds him in a state of falling away from God and resisting Him. From it come all particular transgressions and sins.

This is inborn sin, which has infected the whole human race. It is the chief obstacle for everyone to reconciliation with God and entrance into the Kingdom of Christ.

This obstacle must be destroyed, and it is destroyed in rebirth or baptism.

This sin is passed from parents to children. Therefore, he who is born of the flesh is himself flesh.

Thus the Savior's words may be paraphrased in this way.

Every man, insofar as he is born of parents infected with inborn sin, bears this sin upon himself.

Therefore he cannot be a participant in the Kingdom of the Messiah until he is cleansed from this sin in baptism.

He must also be cleansed from the voluntary sins that proceed from it, until he is born from above.

With respect to Nicodemus's notions about the Kingdom of the Messiah, this expression made known to him that all Jews, and he himself, despite their descent from Abraham, are flesh.

Consequently, they too need rebirth in order to participate in the Kingdom of the Messiah, just as those who do not descend from Abraham according to the flesh need it.

That is, by this expression the strange prejudice of the Jews was rejected: that fleshly descent from Abraham alone gives the right to participate in the Kingdom of the Messiah.

On the other hand, if Nicodemus did not understand what sin is, and if he regarded sin only as an external, actual transgression of the law, then he had to learn otherwise from these words of the Savior.

He may have thought that sin could to some degree be cleansed by various external actions, for example by prescribed washings and the like.

Yet from these words he had to learn that sin is not merely this or that particular sinful deed.

Rather, the whole condition of unregenerate and ungraced man is a sinful condition.

Consequently, external actions alone are not enough for cleansing oneself from sin. A complete regeneration is necessary, or rebirth from the Holy Spirit.

For only that which is born of the Spirit is spirit. That is, only the one born of the Holy Spirit is spiritual.

Such must be every true member of the Kingdom of the Messiah, since this Kingdom is spiritual. Therefore all must be born of the Spirit.

It is obvious that in this last saying of the Savior, the word Spirit, used twice, is not used in the same meaning in both places. Otherwise there would be mere reciprocity.

In the words "that which is born of the Spirit," Spirit clearly means the Holy Spirit, or God generally as Spirit.

This expression directly points to the preceding words: "unless one is born of the Spirit."

Here the active cause of rebirth is expressed: the Holy Spirit, or the gracious power of the Holy Spirit.

In the final expression, "is spirit," it is not the active cause that is indicated, but the very essence of rebirth produced by the power and action of the Holy Spirit.

The Holy Spirit sanctifies man by cleansing his sinful defilement.

He re-creates in him the image and likeness of God the Spirit, which sin had distorted.

He grants him the strength to be spiritual, morally perfect, and holy.

The fleshly man cannot be such (1 Cor 2:14). This change is accomplished by the power of the Holy Spirit in rebirth.

Therefore all without exception who wish to participate in the Kingdom of the Messiah, Jews and Greeks, must be reborn of water and the Spirit.

He would not have said of the Spirit of grace, "You hear its voice." Thus the movements of the wind are ungraspable and unrestrained. It blows where and how it wishes.

In exactly the same way, the actions of the Spirit of grace are incomprehensible. Neither the laws of nature, nor human opinions, nor Pharisaic righteousness, nor the sins of the tax collector can restrain them.

The Lord came to earth "that He might draw all to Himself" (Jn 12:32). Therefore, although the Lord who draws all to Himself, clothed in flesh, is fully man in soul and body, His birth as incarnate God was different from that of ordinary men. As God, He did not need to be born from above, for "He and the Father are one."

Therefore He says: you who desire to rise to God must first be reborn in both flesh and spirit. In the resurrection of the dead, the flesh will rejoice together with the enlightened spirit, as the companion of the eternal soul. The image of this has been shown to us in the transfigured flesh of the risen Lord, as we saw in the indications of the holy Fathers in the section that studied the expression, "Who is the Son of Man?"

But how is this rebirth accomplished in man? The Lord directly indicates that this is a mystery which man cannot comprehend. He feels within himself the renewal and rebirth of the new man, preparing for imperishable life. He hears the voice of the Spirit of God, who calls him and sanctifies him. Yet he does not know how this is accomplished.

As Gregory the Theologian says, "The Old Law openly proclaimed the Father, but the Son more obscurely. The New clearly showed the Son, but indicated the Godhead of the Spirit in a veiled manner." Therefore the operations of the Spirit are not readily comprehensible to man. Feeling the gracious presence of the Spirit of God, he cannot explain to himself by his weak reason how He acts in him.

Yet in this human weakness, in this consciousness of his own powerlessness, lies the strength of the man who hopes not in himself but in the Lord. "The strength of the Lord is made perfect in weakness" (2 Cor 12:9). Compare the gifts of the Holy Spirit in 1 Cor 12:4-11. One thing man must remember: "Thus says the Holy Spirit: Today, if you hear His voice, harden not your hearts" (Heb 3:7-8; cf. Ps 94:7-8).