5. Hence Christ goes on to give a more precise statement [pg 062] of the truth contained in verse 3, with an additional explanation regarding the means of regeneration under the new dispensation.
Amen, Amen. This formula indicates the importance of the pronouncement. It has been defined by the Council of Trent—(a) that there is question in this fifth verse of natural water, and (b) of that natural water as necessary for Baptism. “Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi, atque ideo verba illa D. N. J. C.: ‘Nisi quis renatus fuerit ex aqua, et Spiritu Sancto,’ ad metaphoram aliquam detorserit, anathema sit” (Sess. vii. Can. 2. De bapt.).
This solemn declaration of the infallible Church settles, for Catholics, the question as to whether there is reference here to Christian Baptism. But even against heretics, for whom the Council of Trent speaks in vain, it is not difficult to show that there must be reference here to Christian Baptism. For (1) it cannot be denied that Christ inaugurated some external rite of baptism (John iii. 25, 26; iv. 11). (2) Christ and His disciples are represented (verse 22) as beginning to baptize after this discourse with Nicodemus. (3) Every circumstance of this second birth spoken of to Nicodemus is found in Christian Baptism. (a) Here we are said to be born again; so, too, are we in Baptism:—“According to His mercy He saved us by the laver of regeneration and renovation of the Holy Ghost” (Tit. iii. 5). (b) This second birth is necessary that we may be saved and enter the kingdom of God; so is Christian Baptism (Mark xvi. 16; Acts iii. 37, 38), (c) This second birth is through water and the Holy Ghost; so is Baptism. See Acts viii. 36-47; Tit. iii. 5.
Seeing that there is reference in the text to Christian Baptism, the word “water” in the text, as the Council of Trent defined, is to be understood, not metaphorically, but literally. Moreover, since this new birth is attributed to the water as to the Holy Ghost “(ex aqua et Spiritu Sancto”), water is not merely an empty symbol in the sacrament, but an efficient cause of grace like the Holy Ghost; He being the principal, the water the instrumental, efficient cause.
This new birth in Baptism implies—(1) that we die to the old man of sin, “for we are buried together with Him by Baptism into death” (Rom. vi. 4). It implies (2) that we are born through the divine gift of God's grace to a new and spiritual life, in which we are His adopted children. “So do you also reckon that you are dead to sin, but alive unto God in Christ Jesus our Lord” (Rom. vi. 11).
We may remark, before passing from this text—(1) against the Pelagians and Anabaptists, that Baptism is here declared necessary for all who have been born, and therefore for infants before the use of reason; (2) against the Calvinists and Socinians, who hold that children of Christian parents need not be baptized, that no exception is here made in favour of the children of Christians; (3) against Protestants, that water in Baptism is not a mere symbol of regeneration, but is as truly its efficient cause as the Holy Ghost Himself; with this difference, however, that whereas the water is the instrumental, the Holy Ghost is the principal, cause.
| 6. Quod natum est ex carne, caro est: et quod natum est ex spiritu, spiritus est. | 6. That which is born of the flesh, is flesh: and that which is born of the Spirit, is spirit. |
6. Christ explains why the agent of the regeneration of which He speaks must be the Holy Ghost. What is born of man (flesh here is taken for human nature without grace), is merely human; what is born of the Holy Ghost, is spiritual, and partakes of the Divine (2 Pet. i. 4). Since, then, the new life to which a man must be born again is spiritual, a spiritual and supernatural principle is required.
| 7. Non mireris quia dixi tibi: Oportet vos nasci denuo. | 7. Wonder not, that I said to thee, you must be born again. |
7. Wonder not, therefore, that I said to you: ye must be born again, for if that which is born of the flesh is flesh, certainly you need a new birth to be born to a life which is so far above the flesh.