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1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should 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 should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. 22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. 23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
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[AD 220] Tertullian on John 3:1
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

Source: On Modesty
[AD 325] Lucius Caecilius Firmianus Lactantius on John 3:1
But if this is done by those who do not know the truth, how much more ought we to do it, who are able to give true precepts,
[AD 407] John Chrysostom on John 3:1-3
(Hom. xxiv. 1) As yet however he was withheld by Jewish infirmity: and therefore he came in the night, being afraid to come in the day. Of such the Evangelist speaks elsewhere, Nevertheless, among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. (John 12:42)

(Hom. xxiv. 2. in Joan) He did not however conceive any great idea of them from His miracles; and attributed to Him as yet only a human character, speaking of Him as a Prophet, sent to execute a commission, and standing in need of assistance to do His work; whereas the Father had begotten Him perfect, selfsufficient, and free from all defect. It being Christ's design however for the present not so much to reveal His dignity, as to prove that He did nothing contrary to the Father; in words He is often humble, while His acts ever testify His power. And therefore to Nicodemus on this occasion He says nothing expressly to magnify Himself; but He imperceptibly corrects his low views of Him, and teaches him that He was Himself all-sufficient, and independent in His miraculous works. Hence He answers, Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God.

(Hom. xxiv. 2) He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual, but carnal and human. But I say unto thee, that neither thou, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except thou art born from above, and hast received the certainty of my doctrines, thou wanderest out of the way, and art far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From abovea, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:1
This man appears also in the middle of the Gospel, making defense for Christ; for he says, Our law judges no man before it hear him John 7:51; and the Jews in anger replied to him, Search and look, for out of Galilee arises no prophet. Again after the crucifixion he bestowed great care upon the burial of the Lord's body: There came also, says the Evangelist, Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. John 19:39 And even now he was disposed towards Christ, but not as he ought, nor with proper sentiments respecting Him, for he was as yet entangled in Jewish infirmity. Wherefore he came by night, because he feared to do so by day. Yet not for this did the merciful God reject or rebuke him, or deprive him of His instruction, but even with much kindness conversed with him and disclosed to him very exalted doctrines, enigmatically indeed, but nevertheless He disclosed them. For far more deserving of pardon was he than those who acted thus through wickedness. They are entirely without excuse; but he, though he was liable to condemnation, yet was not so to an equal degree. How then does the Evangelist say nothing of the kind concerning him? He has said in another place, that of the rulers also many believed on Him, but because of the Jews they did not confess (Him), lest they should be put out of the synagogue John 12:42; but here he has implied the whole by mentioning his coming by night. What then says Nicodemus?

Rabbi, we know that You are a Teacher come from God: for no man can do the miracles that You do, except God be with him.

2. Nicodemus yet lingers below, has yet human thoughts concerning Him, and speaks of Him as of a Prophet, imagining nothing great from His miracles. We know, he says, that You are a Teacher come from God. Why then do you come by night and secretly, to Him that speaks the things of God, to Him who comes from God? Why do you not converse with Him openly? But Jesus said nothing like this to him, nor did He rebuke him; for, says the Prophet, A bruised reed shall He not break, and smoking flax shall he not quench; He shall not strive nor cry Isaiah 42:2-3; as quoted Matthew 12:19-20: and again He says Himself, I came not to condemn the world, but to save the world. John 12:47

No man can do these miracles, except God be with him.

Still here Nicodemus speaks like the heretics, in saying, that He has a power working within Him, and has need of the aid of others to do as He did. What then says Christ? Observe His exceeding condescension. He refrained for a while from saying, I need not the help of others, but do all things with power, for I am the Very Son of God, and have the same power as My Father, because this would have been too hard for His hearer; for I say now what I am always saying, that what Christ desired was, not so much for a while to reveal His own Dignity, as to persuade men that He did nothing contrary to His Father. And therefore in many places he appears in words confined by limits, but in His actions He does not so. For when He works a miracle, He does all with power, saying, I will, be thou clean. Matthew 8:3 Talitha, arise. Mark 5:41; not verbally quoted Stretch forth your hand. Mark 3:5 Your sins be forgiven you. Matthew 9:2 Peace, be still. Mark 4:39 Take up your bed, and go unto your house. Matthew 9:6 Thou foul spirit, I say unto you, come out of him. Mark 9:25; not verbally quoted Be it unto you even as you will. Matthew 15:28 If any one say (anything) unto you, you shall say, The Lord has need of him. Mark 11:3 This day shall you be with Me in Paradise. Luke 23:43 You have heard that it was said by them of old time, You shall not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. Matthew 5:21-22 Come after Me, and I will make you fishers of men. Mark 1:17 And everywhere we observe that His authority is great; for in His actions no one could find fault with what was done. How was it possible? Had His words not come to pass, nor been accomplished as He commanded, any one might have said that they were the commands of a madman; but since they did come to pass, the reality of their accomplishment stopped men's mouths even against their will. But with regard to His discourses, they might often in their insolence charge Him with madness. Wherefore now in the case of Nicodemus, He utters nothing openly, but by dark sayings leads him up from his low thoughts, teaching him, that He has sufficient power in Himself to show forth miracles; for that His Father begot Him Perfect and All-sufficient, and without any imperfection.

But let us see how He effects this. Nicodemus says, Rabbi, we know that You are a Teacher come from God, for no man can do the miracles that You do, except God be with him. He thought he had said something great when he had spoken thus of Christ. What then says Christ? To show that he had not yet set foot even on the threshold of right knowledge, nor stood in the porch, but was yet wandering somewhere without the palace, both he and whoever else should say the like, and that he had not so much as glanced towards true knowledge when he held such an opinion of the Only-Begotten, what says He?
[AD 430] Augustine of Hippo on John 3:1-3
(Tr. xi) He had said above that, when He was at Jerusalem—many believed in His Name, when they saw the miracles which He did. Of this number was Nicodemus, of whom we are told; There was a man of the Pharisees, Nicodemus, a ruler of the Jews.

(Tr. xi. c. 3, 4) Nicodemus was one of the number who believed, but were not as yet born again. Wherefore he came to Jesus by night. Whereas those who are born of water and the Holy Ghost, are addressed by the Apostle, Ye were sometimes darkness, but now are ye light in the Lord. (Eph. 5:8)

(Tr. xi. c. 3) What the ground of his belief was, is plain from what immediately follows: For no one can do these miracles that Thou doest, except God be with him. Nicodemus then was one of the many who believed in His Name, when they saw the signs that He did.

(Tr. xi. c. 4) Those then are the persons to whom Jesus commits Himself, those born again, who come not in the night to Jesus, as Nicodemus did. Such persons immediately make professsion.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 3:1-3
His rank is given, A ruler of the Jews; and then what he did, This man came to Jesus by night: hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him an elementary knowledge of them.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 3:1
Nicodemus was one of the many who believed in Jesus, and therefore he came at night, and not during the day because he was not yet illumined with the gracious heavenly light.

Source: EXPOSITION ON THE GOSPEL OF JOHN 2
[AD 853] Haymo of Halberstadt on John 3:1-3
(Hom. in Oct. Pent.) Or, well may it be said that he came in the night, enveloped, as he was, in the darkness of ignorance, and not yet come to the light, i. e. the belief that our Lord was very God. Night in the language of Holy Writ is put for ignorance. And said unto him, Rabbi, we know that Thou art a teacher come from God. The Hebrew Rabbi, has the meaning of Magister in Latin. He calls him, we see, a Master, but not God: he does not hint at that; he believes Him to be sent from God, but does not see that He is God.

Source: Catena Aurea by Aquinas
[AD 1243] Haymo of Faversham on John 3:1
Or, well may it be said that he came in the night, enveloped, as he was, in the darkness of ignorance, and not yet come to the light, i.e. the belief that our Lord was very God. Night in the language of Holy Writ is put for ignorance. And said to him, Rabbi, we know that You are a teacher come from God. The Hebrew Rabbi, has the meaning ofMagister in Latin. He calls him, we see, a Master, but not God: he does not hint at that; he believes Him to be sent from God, but does not see that He is God.
[AD 220] Tertullian on John 3:2
In like manner John says: "And it doth not yet appear what we shall be: we know, however, that when He shall be manifest, we shall be like Him." We are far indeed from being already what we know not of; we should, of course, be sure to know it if we were already (like Him).

Source: On the Resurrection of the Flesh
[AD 407] John Chrysostom on John 3:2
This man [Nicodemus] appears also in the middle of the Gospel defending Christ when he says, “Our law judges no man before it hears him.” The Jews in anger replied to him, “Search and look, for out of Galilee arises no prophet.” Again after the crucifixion he bestowed great care upon the burial of the Lord’s body: “And there came also Nicodemus,” says the Evangelist, “who first came to the Lord by night and brought a mixture of myrrh and aloes, about a hundred pound weight.” And even now he was disposed toward Christ, but not as he should have been, nor did he yet have a proper regard for Jesus, being still entangled in Jewish misunderstanding. This is why he came by night, because he feared to do so by day. Yet our merciful God did not reject or rebuke him for this, or deprive him of his instruction. Rather, with much kindness Jesus talked with him and disclosed to him rather enigmatically some highly exalted doctrines indeed—nevertheless, Jesus still disclosed them.

Source: HOMILIES ON THE GOSPEL OF JOHN 24.1
[AD 444] Cyril of Alexandria on John 3:2
More ready is Nicodemus to believe, but overcome by no good fear, and not despising the opinion of men, he refuses boldness, and is divided in opinion into two, and halts in purpose, feeble upon both his knee joints, as it is written, forced by the convictions of his conscience to the duty of believing by reason of the exceedingness of the miracles, but esteeming the loss of rulership over his own nation a thing not to be borne, for he was a ruler of the Jews. Deeming that he can both preserve his repute with them, and be a disciple secretly, he cometh to Jesus, making the darkness of the night an aider of his scheme, and by his secret coming convicted of double mindedness.
[AD 444] Cyril of Alexandria on John 3:2
Nicodemus imagines that he can become pious enough to attain salvation merely by marveling at the wonders Jesus had done.… Calling Jesus a teacher from God and a co-worker with him, he does not yet know that Jesus is by nature God, nor does Nicodemus understand the plan of salvation according to the flesh. Instead, he still approaches Jesus as a mere man and has only a slight conception of who he is.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 735] Bede on John 3:2
This ruler of the Jews came to Jesus by night, hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him a rudimentary knowledge of them.

Source: EXPOSITION ON THE GOSPEL OF JOHN 3
[AD 165] Justin Martyr on John 3:3
At our birth we were born without our own knowledge or choice by our parents coming together. We were brought up with bad habits and wicked training. However, so that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge and may obtain in the water the remission of sins formerly committed, there is pronounced over the one who chooses to be born again and has repented of his sins the name of God the Father and Lord of the universe. The one who leads to the font the person that is to be washed calls him by this name alone. For no one can utter the name of the ineffable God. And if any one dares to say this name, he raves with a hopeless madness. Also this washing is called illumination because those who learn these things are illuminated in their understandings. The one who is illuminated is thus washed in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who through the prophets foretold all things about Jesus.

Source: The First Apology 61
[AD 215] Clement of Alexandria on John 3:3
Mens enim, quae est munda et ab omni vitio libera, est quodammodo apta ad potestatem Dei snscipiendam, cum divina in ea assurgat imago: "Et quicunque habet hanc spem in Domino, seipsum "inquit, "mundum castumque facit, quatenus ille est castus."

Source: Clement of Alexandria Stromata Book III
[AD 220] Tertullian on John 3:3
Accordingly he says more manifestly: "And every (man) who hath this hope in Him maketh himself chaste, just as Himself withal is chaste." For elsewhere, again, (we read): "Be ye holy, just as He withal was holy " -in the flesh, namely.

Source: On Monogamy
[AD 220] Tertullian on John 3:3
For unto this end was manifested the Son of God, to undo the works of the devil: "for He has "undone" them withal, by setting man free through baptism, the "handwriting of death" having been "made a gift of" to him: and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil." Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?

Source: On Modesty
[AD 373] Athanasius of Alexandria on John 3:3
Once the likeness painted on a panel has been effaced by stains from outside itself, the one whose likeness it is needs to come once more to enable the portrait to be renewed on the same wood. And, for the sake of his picture, even the mere wood on which it is painted is not thrown away, but the outline is renewed upon it. In the same way, the most holy Son of the Father, being the image of the Father, came to our world to renew humankind once made in his likeness. He came to find such lost individuals by the remission of their sins. He says as much himself in the Gospels: “I came to find and to save the lost.” This is why he also said to the Jews, “Except one be born again,” not meaning, as they thought, birth from a woman, but speaking of the soul born and created anew in the likeness of God’s image.

Source: On the Incarnation of the Word 14.1-2
[AD 390] Gregory of Nazianzus on John 3:3
And indeed from the Spirit comes our new birth, and from the new birth our new creation, and from the new creation our deeper knowledge of the dignity of him from whom it is derived.

Source: ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5(31).28
[AD 407] John Chrysostom on John 3:3
That is, Unless you are born again and receive the right doctrines, you are wandering somewhere outside, and are far from the Kingdom of heaven. But He does not speak so plainly as this. In order to make the saying less hard to bear, He does not plainly direct it at him, but speaks indefinitely, Unless a man be born again: all but saying, both you and any other, who may have such opinions concerning Me, are somewhere outside the Kingdom. Had He not spoken from a desire to establish this, His answer would have been suitable to what had been said. Now the Jews, if these words had been addressed to them, would have derided Him and departed; but Nicodemus shows here also his desire of instruction. And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He says, is something like this: If you are not born again, if you partake not of the Spirit which is by the washing of Regeneration, you can not have a right opinion of Me, for the opinion which you have is not spiritual, but carnal. Titus 3:5 But He did not speak thus, as refusing to confound one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, Unless a man be born again. The word again, in this place, some understand to mean from heaven, others, from the beginning. It is impossible, says Christ, for one not so born to see the Kingdom of God; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ. Having heard this . . .
[AD 407] John Chrysostom on John 3:3
In other words: Unless you are born again and receive the right instruction, you are wandering somewhere out there far away from the kingdom of heaven. But he does not speak as plainly as this, preferring to make what he says easier to hear by generalizing, “Unless one is born again.” In this way he does not specifically address his remarks at Nicodemus.… Now, if he had spoken to the Jews this way they would have ridiculed him and then left. But Nicodemus shows he wants to learn.… And so what Christ says to him is something like this: If you are not born again, if you do not share in the Spirit that comes through the washing of regeneration, everything you think about me will be from a human point of view, not a spiritual one.… Now, some take the expression “again” to mean “from heaven”; others think it means “from the beginning.” Either way, it is impossible, Christ says, for someone who is not born in this way to see the kingdom of God. By these words our Lord discloses his nature, showing that he is more than what he appears to the outward eye.

Source: HOMILIES ON THE GOSPEL OF JOHN 24.2
[AD 428] Theodore of Mopsuestia on John 3:3
[Jesus seems to be saying to him], “If you believe that I was sent as a teacher from God, and the miracles I accomplished convince you of this, as you say, our teaching then requires another way of life and expects the beginning of a new generation.” So we hope indeed to see the kingdom of God, because, while we are mortal, we cannot go there if we are not raised incorruptible after our death. We believe that this happens typologically through baptism: we are born again in an image of the resurrection, that is, of a new state [of being].

Source: COMMENTARY ON JOHN 2.3.3
[AD 430] Augustine of Hippo on John 3:3
[Nicodemus] knew only one birth from Adam and Eve. He did not yet know [the birth] from God and the church. He knew only the parents who beget death. He did not yet know the parents who beget life. He knew only the parents who beget those who will succeed them. He did not yet know the parents who, living forever, beget those who will remain. Therefore, although there are two births, he only knew one. One is from earth, the other from heaven. One is from the flesh, the other from the Spirit. One is from mortality, the other from eternity. One is from male and female, the other from God and the church. But these two are each individual instances. Neither the one nor the other can be repeated.

Source: TRACTATES ON THE GOSPEL OF JOHN 11.6.1
[AD 444] Cyril of Alexandria on John 3:3
In these words he supposes that he can attain complete piety, and imagines that it will be sufficient for his salvation, to marvel merely at those things which call for wonder: nought else but this does he seek. Calling him a Teacher from God, and a co-worker with Him, he does not yet know that He is by Nature God, nor understand the plan of the dispensation with Flesh, but still approaches as to a mere man, and hath but slight conception of Him.
[AD 390] Gregory of Nazianzus on John 3:4
We are a compound of both body and soul. The one part is visible, the other invisible. In the same way, our cleansing also is two-fold, that is, by water and the Spirit. The one is received visibly in the body, the other concurs with it invisibly and apart from the body.… The one that comes to the aid of our first birth makes us new instead of old and like God instead of what we now are. It recasts us without fire and creates us anew without breaking us up. For … the virtue of baptism is to be understood as a covenant with God for a second life and a purer conversation.

Source: ON HOLY BAPTISM, ORATION 40.8
[AD 407] John Chrysostom on John 3:4-8
(Hom. xxiv. 2) He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual, but carnal and human. But I say unto thee, that neither thou, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except thou art born from above, and hast received the certainty of my doctrines, thou wanderest out of the way, and art far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From abovea, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions.

(Hom. xxiv. 3) Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of falling away from the faith. Therefore he objects to the doctrine as being impossible, in order to call forth a fuller explanation. Two things there are which astonish him, such a birth, and such a kingdom; neither yet heard of among the Jews. First he urges the former difficulty, as being the greatest marvel. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?

(Hom. xxiv. 2) Thou callest Him Rabbi, and sayest that He comes from God, and yet receivest not His sayings, but usest to thy master a word which brings in endless confusion; for that how, is the enquiry of a man who has no strong belief; and many who have so enquired, have fallen from the faith; some asking, how God became incarnate? others, how He was bornb? Nicodemus here asks from anxiety. But observe when a man trusts spiritual things to reasonings of his own, how ridiculously he talks.

(Hom. xxiv. 3) While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

(Hom. xxv. 1) If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He hath opened heaven to us. (c. 2.). But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulchre, whence he ascends a new man. Thus shouldest thou learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, filleth all things. For which reason also Christ lay three days in the grave before His resurrection. (Hom. xxvi. 1.). That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needeth time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i. e. living souls; but souls rational and endued with the Spirit.

(Hom. xxvi. in Joan. 1) Do not look then for any material production, or think that the Spirit generates flesh; for even the Lord's flesh is generated not by the Spirit only, but also by the flesh. That which is born of the Spirit is spiritual. The birth here spoken of takes place not according to our substance, but according to honour and grace. But the birth of the Son of God is otherwise; for else what would He have been more than all who are born again? And He would be proved too inferior to the Spirit, inasmuch as His birth would be by the grace of the Spirit. How does this differ from the Jewish doctrine?—But mark next the part of the Holy Spirit, in the divine work. For whereas above some are said to be born of God, (c. 1:13.) here, we find, the Spirit generates them.—The wonder of Nicodemus being roused again by the words, He who is born of the Spirit is spirit, Christ meets him again with an instance from nature; Marvel not that I said unto thee, Ye must be born again. The expression, Marvel not, shows that Nicodemus was surprised at His doctrine. He takes for this instance some thing, not of the grossness of other bodily things, but still removed from the incorporeal nature, the wind; The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. That is to say, if no one can restrain the wind from going where it will; much less can the laws of nature, whether the condition of our natural birth, or any other, restrain the action of the Spirit. That He speaks of the wind here is plain, from His saying, Thou hearest the sound thereof, i. e. its noise when it strikes objects. He would not in talking to an unbeliever and ignorant person, so describe the action of the Spirit. He says, Bloweth where it listethc; not meaning any power of choice in the wind, but only its natural movements, in their uncontrolled power. But canst not tell whence it cometh or whither it goeth; i. e. If thou canst not explain the action of this wind which comes under the cognizance both of thy feeling and hearing, why examine into the operation of the Divine Spirit? He adds, So is every one that is born of the Spirit.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:4
Callest thou Him Master, do you say that He is come from God, and yet do you not receive His words, but usest to your Teacher a manner of speaking which expresses much perplexity? For the How, is the doubting question of those who have no strong belief, but who are yet of the earth. Therefore Sarah laughed when she had said, How? And many others having asked this question, have fallen from the faith.

3. And thus heretics continue in their heresy, because they frequently make this enquiry, saying, some of them, How was He begotten? others, How was He made flesh? and subjecting that Infinite Essence to the weakness of their own reasonings. Knowing which, we ought to avoid this unseasonable curiosity, for they who search into these matters shall, without learning the How, fall away from the right faith. On this account Nicodemus, being in doubt, enquires the manner in which this can be, (for he understood that the words spoken referred to himself,) is confused, and dizzy, and in perplexity, having come as to a man, and hearing more than man's words, and such as no one ever yet had heard; and for a while he rouses himself at the sublimity of the sayings, but yet is in darkness, and unstable, borne about in every direction, and continually falling away from the faith. And therefore he perseveres in proving the impossibility, so as to provoke Him to clearer teaching.

Can a man, he says, enter into his mother's womb, and be born?

Do you see how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he invents frivolities, and ridiculous difficulties. Wherefore Paul said, The natural man receives not the things of the Spirit. 1 Corinthians 2:14 Yet even in this he preserved his reverence for Christ, for he did not mock at what had been said, but, deeming it impossible, held his peace. There were two difficulties; a Birth of this kind, and the Kingdom; for neither had the name of the Kingdom ever been heard among the Jews, nor of a Birth like this. But he stops for a while at the first, which most astonished his mind.

Let us then, knowing this, not enquire into things relating to God by reasoning, nor bring heavenly matters under the rule of earthly consequences, nor subject them to the necessity of nature; but let us think of all reverently, believing as the Scriptures have said; for the busy and curious person gains nothing, and besides not finding what he seeks, shall suffer extreme punishment. You have heard, that (the Father) begot (the Son): believe what you have heard; but do ask not, How, and so take away the Generation; to do so would be extreme folly. For if this man, because, on hearing of a Generation, not that ineffable Generation, but this which is by grace, he conceived nothing great concerning it, but human and earthly thoughts, was therefore darkened and in doubt, what punishment must they deserve, who are busy and curious about that most awful Generation, which transcends all reason and intellect? For nothing causes such dizziness as human reasoning, all whose words are of earth, and which cannot endure to be enlightened from above. Earthly reasonings are full of mud, and therefore need we streams from heaven, that when the mud has settled, the clearer portion may rise and mingle with the heavenly lessons; and this comes to pass, when we present an honest soul and an upright life. For certainly it is possible for the intellect to be darkened, not only by unseasonable curiosity, but also by corrupt manners; wherefore Paul has said to the Corinthians, I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able, for you are yet carnal; for whereas there is among you envying, and strife, and divisions, are you not carnal? 1 Corinthians 3:2 And also in the Epistle to the Hebrews, and in many places, one may see Paul asserting that this is the cause of evil doctrines; for that the soul possessed by passions cannot behold anything great or noble, but as if darkened by a sort of film suffers most grievous dimsightedness.

Let us then cleanse ourselves, let us kindle the light of knowledge, let us not sow among thorns. What the thorns are, you know, though we tell you not; for often you have heard Christ call the cares of this present life, and the deceitfulness of riches, by this name. Matthew 13:22 And with reason. For as thorns are unfruitful, so are these things; as thorns tear those that handle them, so do these passions; as thorns are readily caught by the fire, and hateful by the husbandman, so too are the things of the world; as in thorns, wild beasts, and snakes, and scorpions hide themselves, so do they in the deceitfulness of riches. But let us kindle the fire of the Spirit, that we may consume the thorns, and drive away the beasts, and make the field clear for the husbandman; and after cleansing it, let us water it with the streams of the Spirit, let us plant the fruitful olive, that most kindly of trees, the evergreen, the light-giving, the nutritious, the wholesome. All these qualities has almsgiving, which is, as it were, a seal on those that possess it. This plant not even death when it comes causes to wither, but ever it stands enlightening the mind, feeding the sinews of the soul, and rendering its strength mightier. And if we constantly possess it, we shall be able with confidence to behold the Bridegroom, and to enter into the bridal chamber; to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
[AD 407] John Chrysostom on John 3:4
[Nicodemus] coming to Jesus, as to a man, is confused and startled and perplexed on learning greater things than any human being could speak, things no one had ever heard before. For a while, he is impressed by the sublime character of the sayings, but his mind is darkened and unstable, borne about in every direction and on the point of falling away from the faith. Therefore he objects to what he has heard as being impossible in order to bring out a fuller explanation from Jesus.… There were two difficulties for him. The first concerned the kind of birth Jesus was talking about; the second, this idea of the kingdom since neither had the name of the kingdom ever been heard among the Jews, nor of a birth like this. But he stops for a while at the first, which most astonished him.

Source: HOMILIES ON THE GOSPEL OF JOHN 24.3
[AD 407] John Chrysostom on John 3:4
You call him “Master” and say that he “comes from God,” and yet you do not receive his words but utilize a word with your master that brings in endless confusion. For the “how” is the doubting question of those who have no strong belief and are still earthbound. Therefore Sarah laughed when she said, “How?” And many others who have asked this question have fallen from the faith.Some ask, “How was he begotten?” others, “How was he made flesh?” They subject that infinite essence to the weakness of their own reasonings. Knowing this, we ought to avoid this unseasonable curiosity because those who search into these matters will, without ever learning the “how,” fall away from the right faith. Nicodemus here asks from anxiety.… But observe how ridiculous anyone talks when he commits spiritual things to his own reasonings.

Source: HOMILIES ON THE GOSPEL OF JOHN 24.2-3
[AD 428] Theodore of Mopsuestia on John 3:4
Since Nicodemus had asked, “Can one enter again into the mother’s womb and be born?” our Lord explained that this occurs through both water and Spirit. He said water because the action takes place in water, Spirit because the Spirit exercises his power through the water. This is called the Spirit of adoption, not water, because we receive new birth through his power. For this reason in baptism we name the Spirit together with the Father and the Son, but we do not mention the water, so that it may be clear that water is employed as a symbol and for a [visible] use. But we invoke the Spirit as the effective agent together with the Father and the Son. That is why, in reply to Nicodemus’s question, “Can one enter again into the mother’s womb and be born?” our Lord answers, “Through both water and Spirit.” Just as in the instance of natural birth, where the womb is the place in which the child is formed and then perfected by the divine virtue that forms it from the beginning, so also in this place, the water is referred to in place of the womb and the Spirit in place of the Lord as the effective agent. Baptism is said to be a symbol of death and resurrection, and so it is called a new birth. Just as one who is resurrected is considered to be created again after death, so also one who is begotten in baptism is said to be born again, because first he dies in water and in a similar way is resurrected by the power of the Spirit. The immersion represents the burial while the raising of the head out of the water at every invocation of the name represents the resurrection that takes place through the Spirit.

Source: COMMENTARY ON JOHN 2.3.4-5
[AD 430] Augustine of Hippo on John 3:4-8
(Tr. xi. c. 6) It is the Spirit that speaketh, whereas he understandeth carnally; he knew of no birth save one, that from Adam and Eve; from God and the Church he knows of none. But do thou so understand the birth of the Spirit, as Nicodemus did the birth of the flesh; for as the entrance into the womb cannot be repeated, so neither can baptism.

(Tr. xii. c. 5) As if He said, Thou understandest me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human father, a man must be born of the womb of his mother; to obtain the eternal inheritance of his heavenly Father, he must be born of the womb of the Church. And since man consists of two parts, body and soul, the mode even of this latter birth is twofold; water the visible part cleansing the body; the Spirit by His invisible cooperation, changing the invisible soul.

(lib. i. de Bapt. per. c. 30) Because He does not say, Except a man be born again1 of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are to be baptized in order to be with Christ in the kingdom of God, where they would not be, were they not baptized; but that they will obtain salvation and eternal life even if they die without baptism, not being bound with any chain of sin. But why is a man born again, except to be changed from his old into a new state? Or why doth the image of God not enter into the kingdom of God, if it be not by reason of sin?

(Tr. xii. c. 7) But who of us does not see, for example, that the south wind blows from south to north, another wind from the east, another from the west? And how then do we not know whence the wind cometh, and whither it goeth?

(Tr. xii. c. 5) The Psalm soundeth, the Gospel soundeth, the Divine Word soundeth; it is the sound of the Spirit. This means that the Holy Spirit is invisibly present in the Word and Sacrament, to accomplish our birth.

(Tr. xii. c. 5) Or thus: If thou art born of the Spirit, thou wilt be such, that he, who is not yet born of the Spirit, will not know whence thou comest, or whither thou goest. For it follows, So is every one that is born of the Spirit.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:4
You wonder why a sinner should be born of the seed of a just person. Don’t you also wonder why a wild olive is born of the seed of an olive tree? Here is another comparison: think of the baptized righteous person as a grain that has been gleaned. Don’t you observe that from this gleaned grain wheat is born with the chaff, without which it was sown? Again, while the propagation of those who are reborn is a matter of spiritual regeneration, do you really want a person to be born circumcised of a circumcised person? Certainly this kind of generation is a bodily act, and circumcision is a bodily act. And yet the offspring of a circumcised man is not born circumcised. So in the same way the offspring of a baptized person cannot be born baptized, because nobody is born again before being born.

Source: SERMON 294.16
[AD 444] Cyril of Alexandria on John 3:4
Faith consisteth not, O Nicodemus, in what thou thinkest. Speech sufficeth not unto thee for righteousness, neither wilt thou achieve piety by mere words. For not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of My Father Which is in Heaven. But the will of the Father is, that man be made partaker of the Holy Ghost, that the citizen of earth reborn unto an unaccustomed and new life, be called a citizen of Heaven. When He calls the new birth of the Spirit from above, He showeth clearly that the Spirit is of the Essence of God the Father, as indeed Himself too saith of Himself, I am from above. And the most wise Evangelist again saith of Him, He that cometh from above is above all.

But that the Spirit is of the Essence of God the Father we shall speak more largely in its proper place.
[AD 735] Bede on John 3:4-8
(in loc.) The question put thus sounds as if a boy might enter a second time into his mother's womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old man, and seek my salvation; how can I enter again into my mother's womb, and be born?

(in Hom. in part. Invent. S. Cruc. Ed. Nic.) It is the Holy Spirit therefore, Who bloweth where He listeth. It is in His own power to choose, whose heart to visit with His enlightening grace. And thou hearest the sound thereof. When one filled with the Holy Spirit is present with thee and speaks to thee.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:4-8
Therefore, Thou knowest not whence it cometh, or whither it goeth; for, although the Spirit should possess a person in thy presence at a particular time, it could not be seen how He entered into him, or how He went away again, because He is invisible.

Source: Catena Aurea by Aquinas
[AD 853] Haymo of Halberstadt on John 3:4-8
(Hom. in Oct. Pent.) But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. For as flesh generates flesh, so also doth spirit spirit.

(Hom. in Oct. Pent.) Or, Thou canst not tell whence it cometh; i. e. thou knowest not how He brings believers to the faith; or whither it goeth, i. e. how He directs the faithful to their hope. And so is every one that is born of the Spirit; as if He said, The Holy Spirit is an invisible Spirit; and in like manner, every one who is born of the Spirit is born invisibly.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:4-8
(in loc.) This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where He will, and what He will.

Source: Catena Aurea by Aquinas
[AD 1243] Haymo of Faversham on John 3:4
But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. For as flesh generates flesh, so also does spirit, spirit.
Or, You can not tell whence it comes; i.e. you know not how He brings believers to the faith; or whither it goes, i.e. how He directs the faithful to their hope. And so is every one that is born of the Spirit; as if He said, The Holy Spirit is an invisible Spirit; and in like manner, everyone who is born of the Spirit is born invisibly.
[AD 165] Justin Martyr on John 3:5
As many as are persuaded and believe that what we teach and say is true, … [these] are brought by us where there is water and are regenerated in the same manner in which we were ourselves regenerated. For in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ and of the Holy Spirit, they then receive the washing with water. For Christ also said, “No one can enter the kingdom of God without being born again.” Now, that it is impossible for those who have once been born to enter into their mothers’ wombs is clear to everyone. And how those who have sinned and repent shall escape their sins is declared by Isaiah the prophet: “Wash, make yourselves clean. Put away evil from your souls; learn to do good. Judge the fatherless and plead for the widow and come and let us reason together, says the Lord. And though your sins are as scarlet, I will make them white like wool; and though they are as crimson, I will make them white as snow.”

Source: The First Apology 61
[AD 202] Irenaeus on John 3:5
For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven."

Source: Fragments from the Lost Writings of Irenaeus
[AD 220] Tertullian on John 3:5
For the law of baptizing has been imposed and the formula prescribed: “Go,” he says, “teach the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” The comparison with this law of that definition, “Unless one has been reborn of water and Spirit, he shall not enter into the kingdom of the heavens,” has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized.

Source: ON BAPTISM 13
[AD 220] Tertullian on John 3:5
Besides, he had certainly not forgotten what the Lord had so definitively stated: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; " in other words, he cannot be holy.

Source: A Treatise on the Soul
[AD 220] Tertullian on John 3:5
When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life" ), there arise immediately scrupulous, nay rather audacious, doubts on the part of some, "how, in accordance with that prescript, salvation is attainable by the apostles, whom-Paul excepted-we do not find baptized in the Lord? Nay, since Paul is the only one of them who has put on the garment of Christ's baptism, either the peril of all the others who lack the water of Christ is prejudged, that the prescript may be maintained, or else the prescript is rescinded if salvation has been ordained even for the unbaptized.

Source: On Baptism
[AD 235] Hippolytus of Rome on John 3:5
Thus, says (the Docetic), the only-begotten (and) eternal Child from above arrayed Himself in a form to correspond with each individual Aeon of the three Aeons; and while he was within the triacontad of Aeons, He entered into this world just as we have described Him, unnoticed, unknown, obscure, and disbelieved. In order, therefore, say the Docetae, that He may be clad in the darkness that is prevalent in more distant quarters of creation-(now by darkness he means) flesh-an angel journeyed with Him from above, and announced the glad tidings to Mary, says (the Docetic), as it has been written. And the (child) from her was born, as it has been written. And He who came from above put on that which was born; and so did He all things, as it has been written (of Him) in the Gospels. He washed in Jordan, and when He was baptized He received a figure and a seal in the water of (another spiritual booty beside) the body born of the Virgin. (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers, and would not be found naked, but would, instead of that flesh, assume the (other) body, which had been represented in the water when he was being baptized. This is, says (the Docetic), what the Saviour affirms: "Except a man be born of water and spirit, be will not enter into the kingdom of heaven, because that which is born of the flesh is flesh." From the thirty Aeons, therefore, (the Son) assumed thirty forms. And for this reason that eternal One existed for thirty years on the earth, because each Aeon was in a peculiar manner manifested during (his own) year. And the souls are all those forms that have been laid hold on by each of the thirty Aeons; and each of these is so constituted as to discern Jesus, who is of a nature (similar to their own). (And it was the nature of this Jesus) which that only-begotten and eternal One assumed from everlasting places. These (places), however, are diverse. Consequently, a proportionate number of heresies, with the utmost emulation, seek Jesus. Now all these heresies have their own peculiar Jesus; but he is seen differently according as the place is different towards which, he says, each soul is borne and hastens. (Now each soul) supposes that (the Jesus seen from its particular place) is alone that (Jesus) who is its own peculiar kinsman and fellow-citizen. And on first beholding (this Jesus, that soul) recognises Him as its own peculiar brother, but the rest as bastards. Those, then, that derive their nature from the places below, are not able to see the forms of the Saviour which are above them. Those, however, he says, who are from above, from the intermediate decade and the most excellent ogdoad-whence, say (the Docetae), we are-have themselves known not in part, but entirely, Jesus the Saviour. And those, who are from above, are alone perfect, but all the rest are only partially so.

Source: Hippolytus Refutation of All Heresies Book VIII
[AD 258] Cyprian on John 3:5-6
Nemesianus of Thubunae said: That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: "He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands." And again: "Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee." And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, "Except a man be born again of water and the Spirit, he cannot enter the kingdom of God." This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: "Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God." All these things speaks the Catholic Church. And again, in the Gospel the Lord says: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God." Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: "For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God." And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.

Source: The Seventh Council of Carthage Under Cyprian
[AD 258] Cyprian on John 3:5
We have thought it necessary for the arranging of certain matters, dearest brother, and for their investigation by the examination of a common council, to gather together and to hold a council, at which many priests were assembled at once; at which, moreover, many things were brought forward and transacted. But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment; to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter to "lay hands on them that they may receive the Holy Ghost," unless they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, "Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God." For we find also, in the Acts of the Apostles, that this is maintained by the apostles, and kept in the truth of the saving faith, so that when, in the house of Cornelius the centurion, the Holy Ghost had descended upon the Gentiles who were there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel. But that that is not baptism which the heretics use; and that none of those who oppose Christ can profit by the grace of Christ; has lately been set forth with care in the letter which was written on that subject to Quintus, our colleague, established in Mauritania; as also in a letter which our colleagues previously wrote to our fellow-bishops presiding in Numidia, of both which letters I have subjoined copies.

Source: Epistle LXXI
[AD 258] Cyprian on John 3:5
Can the power of baptism be greater or of more avail than confession, than suffering, when one confesses Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain. But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church, how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics,to whom neither God the Father, nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself, is common. And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."

Source: Epistle LXXII
[AD 258] Cyprian on John 3:5
That the old baptism should cease, and a new one should begin. In Isaiah: "Therefore remember ye not the former things, neither reconsider the ancient things. Behold, I make new the things which shall now arise, and ye shall know it; and I will make in the desert a way, and rivers in a dry place, to give drink to my chosen race, my people whom I acquired, that they should show forth my praises." In the same also: "If they thirst, He will lead them through the deserts; He will bring forth water from the rock; the rock shall be cloven, and the water shall flow: and my people shall drink." Moreover, in the Gospel according to Matthew, John says: "I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire." Also according to John: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh, and that which is born of the Spirit is spirit."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 258] Cyprian on John 3:5
That unless a man have been baptized and born again, he cannot attain unto the kingdom of God. In the Gospel according to John: "Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Also in the same place: "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 379] Basil of Caesarea on John 3:5
First of all, it is necessary that the continuity of the old life be cut. And this is impossible unless one is born again, according to the Lord’s word. For the regeneration, as indeed the name shows, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of break and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seems necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after.

Source: ON THE SPIRIT 15.35
[AD 380] Apostolic Constitutions on John 3:5
For the Lord says: "Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 397] Ambrose of Milan on John 3:5
Who is the one who is born of the Spirit and is made spirit but he who is renewed in the spirit of his mind? This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says, “You shall be baptized with the Holy Spirit.” For who is the one who is baptized with the Holy Spirit but the one who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit: “Very truly I tell you, no one can enter the kingdom of God without being born of water and Spirit.” And therefore he declared that we are born of him in the latter case, through whom he said that we were born in the former. This is the sentence of the Lord. I rest on what is written, not on argument.

Source: On the Holy Spirit 3.10.64
[AD 400] Pseudo-Clement on John 3:5
But you will perhaps say, What does the baptism of water contribute towards the worship of God? In the first place, because that which has pleased God is fulfilled. In the second place, because, when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet testified to us with an oath: 'Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven.' Therefore make haste; for there is in these waters a certain power of mercy which was borne upon them at the beginning, and acknowledges those who are baptized under the name of the threefold sacrament, and rescues them from future punishments, presenting as a gift to God the souls that are consecrated by baptism. Betake yourselves therefore to these waters, for they alone can quench the violence of the future fire; and he who delays to approach to them, it is evident that the idol of unbelief remains in him, and by it he is prevented from hastening to the waters which confer salvation. For whether you be righteous or unrighteous, baptism is necessary for you in every respect: for the righteous, that perfection may be accomplished in him, and he may be born again to God; for the unrighteous, that pardon may be vouchsafed him of the sins which he has committed in ignorance. Therefore all should hasten to be born again to God without delay, because the end of every one's life is uncertain.

Source: Recognitions (Book VI)
[AD 407] John Chrysostom on John 3:5
1. Little children who go daily to their teachers receive their lessons, and repeat them, and never cease from this kind of acquisition, but sometimes employ nights as well as days, and this they are compelled to do for perishable and transient things. Now we do not ask of you who have come to age such toil as you require of your children; for not every day, but two days only in the week do we exhort you to hearken to our words, and only for a short portion of the day, that your task may be an easy one. For the same reason also we divide to you in small portions what is written in Scripture, that you may be able easily to receive and lay them up in the storehouses of your minds, and take such pains to remember them all, as to be able exactly to repeat them to others yourselves, unless any one be sleepy, and dull, and more idle than a little child.

Let us now attend to the sequel of what has been before said. When Nicodemus fell into error and wrested the words of Christ to the earthly birth, and said that it was not possible for an old man to be born again, observe how Christ in answer more clearly reveals the manner of the Birth, which even thus had difficulty for the carnal enquirer, yet still was able to raise the hearer from his low opinion of it. What says He? Verily I say unto you, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. What He declares is this: You say that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved. For necessary things God has made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what has earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above. Hear, you as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. It is not (possible), He says, for one not born of water and the Spirit, to enter into the Kingdom of heaven; because he wears the raiment of death, of cursing, of perdition, he has not yet received his Lord's token, he is a stranger and an alien, he has not the royal watchword. Except, He says, a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven.

Yet even thus Nicodemus did not understand. Nothing is worse than to commit spiritual things to argument; it was this that would not suffer him to suppose anything sublime and great. This is why we are called faithful, that having left the weakness of human reasonings below, we may ascend to the height of faith, and commit most of our blessings to her teaching; and if Nicodemus had done this, the thing would not have been thought by him impossible. What then does Christ? To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He says, Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven. This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. I mean, says He, another Birth, O Nicodemus. Why do you draw down the saying to earth? Why do you subject the matter to the necessity of nature? This Birth is too high for such pangs as these; it has nothing in common with you; it is indeed called 'birth,' but in name only has it anything in common, in reality it is different. Remove yourself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and water, but 'of water' and 'of the Spirit.'

And if any one asks, How of water? I also will ask, How of earth? How was the clay separated into different parts? How was the material uniform, (it was earth only,) and the things made from it, various and of every kind? Whence are the bones, and sinews, and arteries, and veins? Whence the membranes, and vessels of the organs, the cartilages, the tissues, the liver, spleen, and heart? Whence the skin, and blood, and mucus, and bile? Whence so great powers, whence such varied colors? These belong not to earth or clay. How does the earth, when it receives the seeds, cause them to shoot, while the flesh receiving them wastes them? How does the earth nourish what is put into it, while the flesh is nourished by these things, and does not nourish them? The earth, for instance, receives water, and makes it wine; the flesh often receives wine, and changes it into water. Whence then is it clear that these things are formed of earth, when the nature of the earth is, according to what has been said, contrary to that of the body? I cannot discover by reasoning, I accept it by faith only. If then things which take place daily, and which we handle, require faith, much more do those which are more mysterious and more spiritual than these. For as the earth, which is soulless and motionless, was empowered by the will of God, and such wonders were worked in it; much more when the Spirit is present with the water, do all those things so strange and transcending reason, easily take place.

2. Do not then disbelieve these things, because you see them not; thou dost not see your soul, and yet you believe that you have a soul, and that it is a something different besides the body.

But Christ led him not in by this example, but by another; the instance of the soul, though it is incorporeal, He did not adduce for that reason, because His hearer's disposition was as yet too dull. He sets before him another, which has no connection with the density of solid bodies, yet does not reach so high as to the incorporeal natures; that is, the movement of wind. He begins at first with water, which is lighter than earth, but denser than air. And as in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, man became a living soul, Genesis 2:7; now he becomes a quickening Spirit. But great is the difference between the two. Soul affords not life to any other than him in whom it is; Spirit not only lives, but affords life to others also. Thus, for instance, the Apostles even raised the dead. Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned anew. 1 Corinthians 15:45 And as in the beginning He formed him entire, so He creates him entire now. Then He said, Let us make for him a help Genesis 2:18, Septuagint, but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He has united him with God Himself; then He bade him rule over the fishes and beasts, now He has exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He has opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.

The first creation then, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed; yet we cannot arrive at the comprehension of any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; how then shall we be able to give account of the unseen generation by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? Since even Angels stand by while that Generation takes place, but they could not tell the manner of that marvelous working, they stand by only, not performing anything, but beholding what takes place. The Father, the Son, and the Holy Ghost, works all. Let us then believe the declaration of God; that is more trustworthy than actual seeing. The sight often is in error, it is impossible that God's Word should fail; let us then believe it; that which called the things that were not into existence may well be trusted when it speaks of their nature. What then says it? That what is effected is a Generation . If any ask, How, stop his mouth with the declaration of God, which is the strongest and a plain proof. If any enquire, Why is water included? let us also in return ask, Wherefore was earth employed at the beginning in the creation of man? for that it was possible for God to make man without earth, is quite plain to every one. Be not then over-curious.

That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? Acts 10:47

What then is the use of the water? This too I will tell you hereafter, when I reveal to you the hidden mystery. There are also other points of mystical teaching connected with the matter, but for the present I will mention to you one out of many. What is this one? In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfills all this. To show that what we say is no conjecture, hear Paul saying, We are buried with Him by Baptism into death: and again, Our old man is crucified with Him: and again, We have been planted together in the likeness of His death. Romans 6:4-6 And not only is Baptism called a cross, but the cross is called Baptism. With the Baptism, says Christ, that I am baptized withal shall you be baptized Mark 10:39: and, I have a Baptism to be baptized with Luke 12:50 (which you know not); for as we easily dip and lift our heads again, so He also easily died and rose again when He willed or rather much more easily, though He tarried the three days for the dispensation of a certain mystery.

3. Let us then who have been deemed worthy of such mysteries show forth a life worthy of the Gift, that is, a most excellent conversation; and do ye who have not yet been deemed worthy, do all things that you may be so, that we may be one body, that we may be brethren. For as long as we are divided in this respect, though a man be father, or son, or brother, or anything else, he is no true kinsman, as being cut off from that relationship which is from above. What advantages it to be bound by the ties of earthly family, if we are not joined by those of the spiritual? What profits nearness of kin on earth, if we are to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He has not the same Head, he has not the same Father, he has not the same City, nor Food, nor Raiment, nor Table, nor House, but all are different; all are on earth to the former, to the latter all are in heaven. One has Christ for his King; the other, sin and the devil; the food of one is Christ, of the other, that meat which decays and perishes; one has worms' work for his raiment, the other the Lord of angels; heaven is the city of one, earth of the other. Since then we have nothing in common, in what, tell me, shall we hold communion? Did we remove the same pangs, did we come forth from the same womb? This has nothing to do with that most perfect relationship. Let us then give diligence that we may become citizens of the city which is above. How long do we tarry over the border, when we ought to reclaim our ancient country? We risk no common danger; for if it should come to pass, (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be no other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble. But God grant that none of those who hear these words experience that punishment! And this will be, if having been deemed worthy of the sacred mysteries, we build upon that foundation gold, and silver, and precious stones; for so after our departure hence we shall be able to appear in that place rich, when we leave not our riches here, but transport them to inviolable treasuries by the hands of the poor, when we lend to Christ. Many are our debts there, not of money, but of sins; let us then lend Him our riches, that we may receive pardon for our sins; for He it is that judges. Let us not neglect Him here when He hungers, that He may ever feed us there. Here let us clothe Him, that He leave us not bare of the safety which is from Him. If here we give Him drink, we shall not with the rich man say, Send Lazarus, that with the tip of his finger he may drop water on my broiling tongue. If here we receive Him into our house, there He will prepare many mansions for us; if we go to Him in prison, He too will free us from our bonds; if we take Him in when He is a stranger, He will not suffer us to be strangers to the Kingdom of heaven, but will give us a portion in the City which is above; if we visit Him when He is sick, He also will quickly deliver us from our infirmities.

Let us then, as receiving great things though we give but little, still give the little that we may gain the great. While it is yet time, let us sow, that we may reap. When the winter overtakes us, when the sea is no longer navigable, we are no longer masters of this traffic. But when shall the winter be? When that great and manifest Day is at hand. Then we shall cease to sail this great and broad sea, for such the present life resembles. Now is the time of sowing, then of harvest and of gain. If a man puts not in his seed at seed time and sows in harvest, besides that he effects nothing, he will be ridiculous. But if the present is seed time, it follows that it is a time not for gathering together, but for scattering; let us then scatter, that we may gather in, and not seek to gather in now, lest we lose our harvest; for, as I said, this season summons us to sow, and spend, and lay out, not to collect and lay by. Let us not then give up the opportunity, but let us put in abundant seed, and spare none of our stores, that we may receive them again with abundant recompense, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, world without end. Amen.
[AD 407] John Chrysostom on John 3:5
If anyone asks how is someone born of water, I ask in return, how is someone [like Adam] born from the earth? How was the clay separated into different parts? How were all different kinds of things, like bones, sinews, arteries, veins, and so on made from one kind of material (which itself was only earth?) … For, as in the beginning, earth was the subject matter but the whole fabric of the human body was the work of him who molded it, so now too, though the element of water is the subject matter, the whole work is done by the Spirit of grace.… Then, humanity was formed last, when the creation had been accomplished. Now, on the contrary, the new person is formed before the new creation. He is born first, and then the world is fashioned anew.… Then, he gave him a garden as his place to live. Now, he has opened heaven to us.… The first creation then, that is, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed, yet we cannot comprehend any of these.… How then shall we be able to account for the unseen generation by baptism, which is far greater than these, or how can we require arguments for that strange and marvelous birth?… The Father, the Son and the Holy Spirit do everything. Let us then believe the declaration of God. That is more trustworthy than actual seeing. Sight often is in error; it is impossible that God’s Word should fail. Let us then believe it.

Source: HOMILIES ON THE GOSPEL OF JOHN 25.1-2
[AD 407] John Chrysostom on John 3:5
That the need of water [in baptism] is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the apostle did not stand idle at this point, but, as though the water were necessary and not superfluous, observe what he says, “Can any one forbid water so that these should not be baptized, who have received the Holy Spirit as well as we?” Why then is water needed?… In baptism, the pledges of our covenant with God are fulfilled: burial and death, resurrection and life. And these all take place at once. For by the immersion of our heads in the water, the old person disappears and is buried as it were in a tomb below and wholly sunk forever. Then as we raise them again, the new person rises in his place. As easy as it is for us to dip and to lift our heads again, that is how easy it is for God to bury the old person and to show forth the new. And this is done three times so that you may learn that the power of the Father, the Son and the Holy Spirit fulfills all this.

Source: HOMILIES ON THE GOSPEL OF JOHN 25.2
[AD 407] John Chrysostom on John 3:5
There is no longer a mother, or birth pangs, or sleep or coming together and embracing of bodies. From here on out, all the fabric of our nature is framed above, of the Holy Spirit and water. The water brings about the birth of the one who is born. What the womb is to the embryo, the water is to the believer because the water is where the person is fashioned and formed. At first it was said, “Let the waters bring forth the creeping things that have life.” But from the time that the Lord entered the streams of the Jordan, the water no longer gives the “creeping things that have life” but souls that are rational and endued with the Spirit.… But that which is fashioned in the womb needs time, whereas that fashioned in the water is all done in an instant.… For the nature of the body is such as to require time for its completion, but spiritual creations are perfect from the beginning.

Source: HOMILIES ON THE GOSPEL OF JOHN 26.1
[AD 430] Augustine of Hippo on John 3:5
And then that rebirth, which brings about the forgiveness of all past sins, takes place in the Holy Spirit, according to the Lord’s own words, “Unless one is born of water and the Spirit, one cannot enter the kingdom of God.” But it is one thing to be born of the Spirit, another to be fed by the Spirit; just as it is one thing to be born of the flesh, which happens when a mother gives birth, and another to be fed from the flesh, which appears when she nurses the baby. We see the child turn to drink with delight from the bosom of her who brought it forth to life. Its life continues to be nourished by the same source which brought it into being.

Source: SERMON 71.19
[AD 444] Cyril of Alexandria on John 3:5
Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.

Since the man did not understand as he ought, what the need of being born from above meant, He instructs him with plainer teaching, and sets before him the more open knowledge of the Mystery. For our Lord Jesus Christ was calling the new birth through the Spirit from above, showing that the Spirit is of the Essence That is above all essences, through Whom we become partakers of the Divine Nature, as enjoying Him Who proceeds from It Essentially, and through Him and in Him re-formed to the Archetype-Beauty, and thus re-born unto newness of life, and re-moulded to the Divine Sonship. But Nicodemus not so understanding the word from above, imagined it was meant that the future birth should take place after the manner of bodies: therefore also falling into imaginations which shut him up in impossibility, he was caught alike senseless and hard of learning. Of necessity therefore does the Saviour answer yet more mildly, as to one more infirm of habit, and removing the veil that seemed to be thrown over His Words, He now says openly, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. For since man is compound, and not simple in his nature, being combined of two, to wit, the sensible body and intellectual soul, he will require two-fold healing for his new birth akin to both the fore-named. For by the Spirit is the spirit of man sanctified, by the sanctified water again, his body. For as the water poured into the kettle, being associated with the vigour of fire, receives in itself the impress of its efficacy, so through the inworking of the Spirit the sensible water is trans-elemented to a Divine and ineffable efficacy, and sanctifieth those on whom it comes.
[AD 444] Cyril of Alexandria on John 3:5
How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? Jesus answered,

Nicodemus is convicted hereby of being still carnal, and therefore no way receiving the things of the Spirit of God. For he thinketh that this so dread and illustrious Mystery is foolishness. And hearing of the birth spiritual and from above, he imagineth the carnal womb returning to birth-pang of things already born, and, not attaining beyond the law of |168 our nature, measureth things Divine; and finding the height of its doctrines unattainable by his own conceptions, he falleth down, and is carried off. For as things that are dashed by mighty blows upon the hard stones again rebound, so too I deem the unskilled mind falling upon conceptions of greater calibre than it, being relaxed returns, and ever glad to remain in the measure that suits it, despises an understanding better and loftier than itself. In which case the ruler of the Jews now being, receives not the spiritual birth.
[AD 461] Leo the Great on John 3:5
Whoever of you, therefore, takes pride (with devotion and faith) in the name of Christian, ponder, by an accurate judgment, the grace of this reconciliation. To you once “cast aside,” to you driven out from the thrones of “paradise,” to you dying from long exiles, to you scattered into “dust” and ashes, who had no longer any hope of living—to you has “power” been given through the incarnation of the Word. With it, you can “return from far away” to your Maker, can recognize your Father, can become free from slavery and can be made again a child rather than an outsider. With this power, you who were born of flesh that is subject to decay can be “born again from the Spirit” of God and can obtain through grace what you do not have through nature.

Source: SERMON 22.5.1
[AD 215] Clement of Alexandria on John 3:6
Mysterium ergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum "quod ex carne generatur, caro est; ita quod ex spiritu, spiritus"

Source: Clement of Alexandria Stromata Book III
[AD 220] Tertullian on John 3:6
The Lord himself axiomatically and distinctly pronounced, “that which is born of the flesh is flesh,” because it is born from the flesh. But if he here spoke simply of a human being and not of himself, then you must deny absolutely that Christ is man and must maintain that human nature was not suitable to him. And then he adds, “That which is born of the Spirit is spirit,” because God is a Spirit, and he was born of God. Now this description is certainly even more applicable to him than it is to those who believe in him. But if this passage indeed applies to him, then why does not the preceding one also? For you cannot divide their relation and adapt this to him and the previous clause to all other people, especially as you do not deny that Christ possesses the two substances, both of the flesh and of the Spirit. Besides, as he was in possession both of flesh and of Spirit, he cannot possibly—when speaking of the condition of the two substances that he himself bears—be supposed to have determined that the Spirit indeed was his own but that the flesh was not his own. Forasmuch, therefore, as he is of the Spirit, he is God the Spirit and is born of God; just as he is also born of the flesh of man, being generated in the flesh as man.

Source: ON THE FLESH OF CHRIST 18.5-7
[AD 220] Tertullian on John 3:6
And if not from itself, but from something else, from what can we more suitably suppose that the Word became flesh than from that flesh in which it submitted to the dispensation? And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, "that which is born of the flesh is flesh," even because it is born of the flesh.

Source: On the Flesh of Christ
[AD 220] Tertullian on John 3:6
But if He here spoke of a human being simply, and not of Himself, (as you maintain) then you must deny absolutely that Christ is man, and must maintain that human nature was not suitable to Him. And then He adds, "That which is born of the Spirit is spirit," because God is a Spirit, and He was born of God.

Source: On the Flesh of Christ
[AD 220] Tertullian on John 3:6
Learn then, together with Nicodemus, that "that which is born in the flesh is flesh, and that which is born of the Spirit is Spirit." Neither the flesh becomes Spirit, nor the Spirit flesh.

Source: Against Praxeas
[AD 235] Hippolytus of Rome on John 3:6
This, he says, is ocean, "generation of gods and generation of men" ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; " "If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation. This, he says, is the great Jordan which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt-I mean from terrestrial intercourse, for Egypt is with them the body,-Jesus drove back, and made it flow upwards.

Source: Hippolytus Refutation of All Heresies Book V
[AD 235] Hippolytus of Rome on John 3:6
And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,-namely, the question, brethren, that in reality the Father's power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: "I came forth from the Father, and am come." Now what subject is meant in this sentence, "I came forth from the Father," but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although you see every day the cause according to man; neither can you tell with accuracy the economy in His case. For you have it not in your power to acquaint yourself with the practised and indescribable art (method) of the Maker, but only to see, and understand, and believe that man is God's work. Moreover, you are asking an account of the generation of the Word, whom God the Father in His good pleasure begat as He willed. Is it not enough for you to learn that God made the world, but do you also venture to ask whence He made it? Is it not enough for you to learn that the Son of God has been manifested to you for salvation if you believe, but do you also inquire curiously how He was begotten after the Spirit? No more than two, in sooth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., "That which is born of the Spirit is spirit," just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: "From the womb, before the morning star, I have begotten Thee."

Source: Hippolytus Dogmatical and Historical Fragments
[AD 300] Ammonius of Alexandria on John 3:6
As God the Father is Spirit and as God the Son is Spirit, therefore our God and Father begets by the Spirit the one who is Son and God. Therefore Christ is of one substance with the Father according to his divine nature and of one substance with his mother according to his flesh. The one and the same Christ is from both, unchangeably and without confusion [of the two natures]. But according to what is now canonically held concerning the Logos of the Lord, our minds too are then to be transformed by Christ to be completely conformed to that which is spiritual.

Source: FRAGMENTS ON JOHN 75
[AD 395] Gregory of Nyssa on John 3:6
We know too that the flesh is subject to death because of sin, but the Spirit of God is both incorruptible and life-giving and beyond death. As at our physical birth there comes into the world with us a potentiality of being again turned to dust, plainly the Spirit also imparts a life-giving potentiality to the children begotten by himself. What lesson, then, do we learn from this? We learn that we should wean ourselves from this life in the flesh, which has an inevitable follower, death; and that we should search for a way of life that does not bring death along with it.

Source: ON VIRGINITY 13
[AD 400] Pseudo-Clement on John 3:6
Every man with whom are these and such like things — every such man is of the flesh. For, "he that is born of the flesh is flesh; and he that is of the earth speaks of the earth," [John 3:6, 31] and his thoughts are of the earth. And "the mind of the flesh is enmity towards God. For it does not submit itself to the law of God; for it cannot do so," [Romans 8:7] because it is in the flesh, "in which dwells no good," [Romans 7:18] because the Spirit of God is not in it.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on John 3:6
1. Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright than the first, introduced us into another world, made us another creature; If any man be in Christ, says Paul, he is a new creature. 2 Corinthians 5:17 What kind of new creature? Hear Christ Himself declare; Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He has exalted us to heaven. In the first things we were found unfaithful, and He has committed to us greater; we could not refrain from a single tree, and He has provided for us the delights above; we kept not our place in Paradise, and He has opened to us the doors of heaven. Well said Paul, O the depth of the riches, both of the wisdom and knowledge of God! Romans 11:33 There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, Let the waters bring forth the creeping things that have life Genesis 1:20, Septuagint; but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the creeping thing that has life, but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is as a bridegroom coming out of his chamber Psalm 18:6, we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. That which is born, says He, of the flesh is flesh; and that which is born of the Spirit is spirit. He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; We speak not, says He, of flesh, but of Spirit, O Nicodemus, (by this word He directs him heavenward for a while,) seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit brings forth the flesh. How then, perhaps one may ask, was the Flesh of the Lord brought forth? Not of the Spirit only, but of flesh; as Paul de clares, when he says, Made of a woman, made under the Law Galatians 4:4; for the Spirit fashioned Him not indeed out of nothing, (for what need was there then of a womb?) but from the flesh of a Virgin. How, I cannot explain unto you; yet it was done, that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.

That which is born of the Spirit is spirit. Do you see the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, they were begotten of God, John 1:13, here He says, that the Spirit begets them.

That which is born of the Spirit is spirit. His meaning is of this kind; He that is born of the Spirit is spiritual. For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?

Christ then having said, He that is born of the Spirit is spirit, when He saw him again confused, leads His discourse to an example from sense, saying,
[AD 407] John Chrysostom on John 3:6
Do you see the dignity of the Spirit? It appears performing the work of God. For above he said that some “were begotten of God.” Here he says that the Spirit begets them. “That which is born of the Spirit is spirit.” He means, “The one that is born50 of the Spirit is spiritual.” For the birth of which he speaks here is not that according to essence but according to honor and grace.

Source: HOMILIES ON THE GOSPEL OF JOHN 26.1
[AD 428] Theodore of Mopsuestia on John 3:6
He means that the work of generating is necessarily similar to the nature of the generator: when flesh generates flesh, necessarily the generation is bodily. When the spirit is the generator, it is necessary that we understand the generation as incorporeal and spiritual. Through this he also demonstrates that the water, which he united to the Spirit, does not operate with him but is mentioned as a symbol and for a [visible] use. Therefore he did not add “what is born of water” but only says “what is born of the Spirit” by clearly attributing the work of generating to the Spirit.

Source: COMMENTARY ON JOHN 2.3.6
[AD 430] Augustine of Hippo on John 3:6
1. We observe, beloved, that the intimation with which we yesterday excited your attention has brought you together with more alacrity, and in greater number than usual; but meanwhile let us, if you please, pay our debt of a discourse on the Gospel Lesson, which comes in due course. You shall then hear, beloved, as well what we have already effected concerning the peace of the Church, and what we hope yet further to accomplish. For the present, then, let the whole attention of your hearts be given to the gospel; let none be thinking of anything else. For if he who attends to it wholly apprehends with difficulty, must not he who divides himself by diverse thoughts let go what he has received? Moreover, you remember, beloved, that on the last Lord's day, as the Lord deigned to help us, we discoursed of spiritual regeneration. That lesson we have caused to be read to you again, so that what was then left unspoken, we may now, by the aid of your prayers in the name of Christ, fulfill.

2. Spiritual regeneration is one, just as the generation of the flesh is one. And Nicodemus said the truth when he said to the Lord that a man cannot, when he is old, return again into his mother's womb and be born. He indeed said that a man cannot do this when he is old, as if he could do it even were he an infant. But be he fresh from the womb, or now in years, he cannot possibly return again into the mother's bowels and be born. But just as for the birth of the flesh, the bowels of woman avail to bring forth the child only once, so for the spiritual birth the bowels of the Church avail that a man be baptized only once. Therefore, in case one should say, Well, but this man was born in heresy, and this in schism: all that was cut away, if you remember what was debated to you about our three fathers, of whom God willed to be called the God, not that they were thus alone but because in them alone the figure of the future people was made up in its completeness. For we find one born of a bond woman disinherited, one born of a free woman made heir: again, we find one born of a free woman disinherited, one born of a bond woman made heir. Ishmael, born of a bond woman, disinherited; Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God says, I am the God of Abraham, and the God of Isaac, and the God of Jacob: this, says He, is my name for ever. Exodus 3:6, 15 Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? In your seed shall all nations be blessed. Genesis 22:18 At that time the one man believed what as yet he saw not: men now see, and are blinded. What was promised to the one man is fulfilled in the nations; and they who will not see what is already fulfilled, are separating themselves from the communion of the nations. But what avails it them that they will not see? See they do, whether they will or no; the open truth strikes against their closed eyes.

3. It was in answer to Nicodemus, who was of them that had believed on Jesus, that it was said, And Jesus did not trust Himself to them. To certain men, indeed, He did not trust Himself, though they had already believed on Him. Thus it is written, Many believed in His name, seeing the signs which He did. But Jesus did not trust Himself to them. For He needed not that any should testify of man; for Himself knew what was in man. Behold, they already believed on Jesus, and yet Jesus did not trust Himself to them. Why? Because they were not yet born again of water and of the Spirit. From this have we ex horted and do exhort our brethren the catechumens. For if you ask them, they have already believed in Jesus; but because they have not yet received His flesh and blood, Jesus has not yet trusted Himself to them. What must they do that Jesus may trust Himself to them? They must be born again of water and of the Spirit; the Church that is in travail with them must bring them forth. They have been conceived; they must be brought forth to the light: they have breasts to be nourished at; let them not fear lest, being born, they may be smothered; let them not depart from the mother's breasts.

4. No man can return into his mother's bowels and be born again. But some one is born of a bond woman? Well, did they who were born of bond women at the former time, return into the wombs of the free to be born anew? The seed of Abraham was in Ishmael also; but that Abraham might have a son of the bond maid, it was at the advice of his wife. The child was of the husband's seed, not of the womb, but at the sole pleasure of the wife. Was his birth of a bond woman the reason why he was disinherited? Then, if he was disinherited because he was the son of a bond woman, no sons of bond women would be admitted to the inheritance. The sons of Jacob were admitted to the inheritance; but Ishmael was put out of it, not because born of a bond woman, but because he was proud to his mother, proud to his mother's son; for his mother was Sarah rather than Hagar. The one gave her womb, the other's will was added: Abraham would not have done what Sarah willed not: therefore was he Sarah's son rather. But because he was proud to his brother, proud in playing, that is, in mocking him; what said Sarah? Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac. Genesis 21:9-10 It was not, therefore, the bowels of the bond woman that caused his rejection, but the slave's neck. For the free-born is a slave if he is proud, and, what is worse, the slave of a bad mistress, of pride itself. Thus, my brethren, answer the man, that a man cannot be born a second time; answer fearlessly, that a man cannot be born a second time. Whatever is done a second time is mockery, whatever is done a second time is play. It is Ishmael playing, let him be cast out. For Sarah observed them playing, says the Scripture, and said to Abraham, Cast out the bond woman and her son. The playing of the boys displeased Sarah. She saw something strange in their play. Do not they who have sons like to see them playing? She saw and disapproved it. Something or other she saw in their play; she saw mockery in it, observed the pride of the slave; she was displeased with it, and she cast him out. The children of bond women, when wicked, are cast out; and the child of the free woman, when an Esau, is cast out. Let none, therefore, presume on his birth of good parents; let none presume on his being baptized by holy men. Let him that is baptized by holy men still beware lest he be not a Jacob, but an Esau. This would I say then, brethren, it is better to be baptized by men that seek their own and love the world, which is what the name of bond woman imports, and to be spiritually seeking the inheritance of Christ, so as to be as it were a son of Jacob by a bond woman, than to be baptized by holy men and to become proud, so as to be an Esau to be cast out, though born of a free woman. Hold ye this fast, brethren. We are not coaxing you, let none of your hope be in us; we flatter neither ourselves nor you; every man bears his own burden. It is our duty to speak, that we be not judged unhappily: yours to hear, and that with the heart, lest what we give be required of you; nay, that when it is required, it may be found a gain, not a loss.

5. The Lord says to Nicodemus, and explains to him: Verily, verily, I say unto you, Unless a man be born again of water and of the Spirit, he cannot enter into the kingdom of God. Thou, says He, understandest a carnal generation, when you say, Can a man return into his mother's bowels? The birth for the kingdom of God must be of water and of the Spirit. If one is born to the temporal inheritance of a human father, be he born of the bowels of a carnal mother; if one is born to the everlasting inheritance of God as his Father, be he born of the bowels of the Church. A father, as one that will die, begets a son by his wife to succeed him; but God begets of the Church sons, not to succeed Him, but to abide with Himself. And He goes on: That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. We are born spiritually then, and spirit we are born by the word and sacrament. The Spirit is present that we may be born; the Spirit is invisibly present whereof you are born, for you too must be invisibly born. For He goes on to say: Marvel not that I said unto you, You must be born again. The Spirit blows where it lists, and you hear its voice, but know not whence it comes, or whither it goes. None sees the Spirit; and how do we hear the Spirit's voice? There sounds a psalm, it is the Spirit's voice; the gospel sounds, it is the Spirit's voice; the divine word sounds, it is the Spirit's voice. You hear its voice, and know not whence it comes, and whither it goes. But if you are born of the Spirit, you too shall be so, that one who is not born of the Spirit knows not, as for you, whence you come, or whither you go. For He said, as He went on, So is also every one that is born of the Spirit.

6. Nicodemus answered and said unto Him, How can these things be? And, in fact, in the carnal sense, he knew not how. In him occurred what the Lord had said; the Spirit's voice he heard, but knew not whence it came, and whither it was going. Jesus answered and said unto him, Are you a master in Israel, and know not these things? Oh, brethren! What? Do we think that the Lord meant to taunt scornfully this master of the Jews? The Lord knew what He was doing; He wished the man to be born of the Spirit. No man is born of the Spirit if he be not humble, for humility itself makes us to be born of the Spirit; for the Lord is near to them that are of broken heart. The man was puffed up with his mastership, and it appeared of some importance to himself that he was a teacher of the Jews. Jesus pulled down his pride, that he might be born of the Spirit: He taunted him as an unlearned man; not that the Lord wished to appear his superior. What comparison can there be, God compared to man, truth to falsehood? Christ greater than Nicodemus! Ought this to be said, can it be said, is it to be thought? If it were said, Christ is greater than angels, it were ridiculous: for incomparably greater than every creature is He by whom every creature was made. But yet He rallies the man on his pride: Are you a master in Israel, and know not these things? As if He said, Behold, you know nothing, you are a proud chief; be born of the Spirit: for if you be born of the Spirit, you will keep the ways of God, so as to follow Christ's humility. So, indeed, is He high above all angels, that, being in the form of God, He thought it not robbery to be equal with God, but emptied Himself, taking upon Him the form of a servant, being made into the likeness of men, and found in fashion as a man: He humbled Himself, being made obedient unto death (and lest any kind of death should please you), even the death of the cross. Philippians 2:6-8 He hung on the cross, and they scoffed at Him. He could have come down from the cross; but He deferred, that He might rise again from the tomb. He, the Lord, bore with proud slaves; Matthew 11:30 the physician with the sick. If He did this, how ought they to act whom it behooves to be born of the Spirit!— if He did this, He who is the true Master in heaven, not of men only, but also of angels. For if the angels are learned, they are so by the Word of God. If they are learned by the Word of God, ask of what they are learned; and you shall find, In the beginning was the Word, and the Word was with God, and the Word was God. The neck of man is done away with, only the hard and stiff neck, that it may be gentle to bear the yoke of Christ, of which it is said, My yoke is easy, and my burden is light. Matthew 11:30

7. And He goes on, If I have told you earthly things, and you believe not; how shall you believe, if I tell you heavenly things? What earthly things did He tell, brethren? Unless a man be born again; is that an earthly thing? The Spirit blows where it lists, and you hear its voice, and know not whence it comes, or whither it goes; is that earthly? For if He spoke it of the wind, as some have understood it, when they were asked what earthly thing the Lord meant, when He said, If I told you earthly things, and you believe not; how shall you believe, if I tell you heavenly things?— when, I say, it was asked of certain men what earthly thing the Lord meant, being in difficulty, they said, What He said, The Spirit blows where it lists, and its voice you hear, and know not whence it comes, or whither it goes, He said concerning the wind. Now what did He name earthly? He was speaking of the spiritual birth; and going on, says, So is every one that is born of the Spirit. Then, brethren, which of us does not see, for example, the south wind going from south to north, or another wind coming from east to west? How, then, know we not whence it comes and whither it goes? What earthly thing, then, did He tell, which men did not believe? Was it that which He had said about raising the temple again? Surely, for He had received His body of the earth, and that earth taken of the earthly body He was preparing to raise up. They did not believe Him as about to raise up earth. If I told you earthly things, says He, and you believe not; how shall you believe if I tell you heavenly things? That is, if you believe not that I can raise up the temple cast down by you, how shall you believe that men can be regenerated by the Spirit?

8. And He goes on: And no man has ascended into heaven, but He that came down from heaven, the Son of man who is in heaven. Behold, He was here, and was also in heaven; was here in His flesh, in heaven by His divinity; yea, everywhere by His divinity. Born of a mother, not quitting the Father. Two nativities of Christ are understood: one divine, the other human: one, that by which we were to be made; the other, that by which we were to be made anew: both marvellous; that without mother, this without father. But because He had taken a body of Adam,— for Mary was of Adam,— and was about to raise that same body again, it was an earthly thing He had said in saying, Destroy this temple, and in three days I will raise it up. But this was a heavenly thing, when He said, Unless a man be born again of water and of the Spirit, he shall not see the kingdom of God. Come then, brethren! God has willed to be the Son of man; and willed men to be sons of God. He came down for our sakes; let us ascend for His sake. For He alone descended and ascended, He who says, No man has ascended into heaven, but He who came down from heaven. Are they not therefore to ascend into heaven whom He makes sons of God? Certainly they are: this is the promise to us, They shall be equal to the angels of God. Matthew 22:30 Then how is it that no man ascends, but He that descended? Because one only descended, only one ascends. What of the rest? What are we to understand, but that they shall be His members, that one may ascend? Therefore it follows that no man has ascended into heaven, but He who came down from heaven, the Son of man who is in heaven. Do you marvel that He was both here and in heaven? Such He made His disciples. Hear the Apostle Paul saying, But our conversation is in heaven. Philippians 3:20 If the Apostle Paul, a man, walked in the flesh on earth, and yet had his conversation in heaven, was the God of heaven and earth not able to be both in heaven and on earth?

9. Therefore, if none but He descended and ascended, what hope is there for the rest? The hope for the rest is this, that He came down in order that in Him and with Him they might be one, who should ascend through Him. He says not, And to seeds, says the apostle, as in many; but as in one, And to your seed, which is Christ. And to believers he says, And you are Christ's; and if Christ's, then are Abraham's seed. What he said to be one, that he said that we all are. Hence, in the Psalms, many sometimes sing, to show that one is made of many; sometimes one sings, to show what is made of many. Therefore was it only one that was healed in the pool; and whoever else went down into it was not healed. Now this one shows forth the oneness of the Church. Woe to them who hate unity, and make to themselves parties among men! Let them hear him who wished to make them one, in one, for one: let them hear him who says, Be not ye making many: I have planted, Apollos watered; but God gave the increase. But neither he that plants is anything, neither he that waters; but God that gives the increase. 1 Corinthians 3:6-7 They were saying, I am of Paul, I of Apollos, I of Cephas. And he says, Is Christ divided? Be in one, be one thing, be one person: No man has ascended into heaven, but He who came down from heaven. Lo! We wish to be yours, they said to Paul. And he said to them, I will not that you be Paul's, but be His whose is Paul together with you.
10. For He came down and died, and by that death delivered us from death: being slain by death, He slew death. And you know, brethren, that this death entered into the world through the devil's envy. God made not death, says the Scripture, nor delights He in the destruction of the living; but He created all things to be. But what says it here? But by the devil's envy, death entered into the whole world. Wisdom 1:2 To the death offered for our entertainment by the devil, man would not come by constraint; for the devil had not the power of forcing, but only cunning to persuade. Had you not consented, the devil had brought in nothing: your own consenting, O man, led you to death. Of the mortal are mortals born; from immortals we have become mortals. From Adam all men are mortal; but Jesus the Son of God, the Word of God, by which all things were made, the only Son equal with the Father, was made mortal: for the Word was made flesh, and dwelt among us.

11. He endured death, then; but death He hanged on the cross, and mortal men are delivered from death. The Lord calls to mind a great matter, which was done in a figure with them of old: And as Moses, says He, lifted up the serpent in the wilderness, so must the Son of man be lifted up; that every one who believes in Him may not perish, but have everlasting life. A great mystery is here, as they who read know. Again, let them hear, as well they who have not read as they who have forgotten what perhaps they had heard or read. The people Israel were fallen helplessly in the wilderness by the bite of serpents; they suffered a great calamity by many deaths: for it was the stroke of God correcting and scourging them that He might instruct them. In this was shown a great mystery, the figure of a thing to come: the Lord Himself testifies in this passage, so that no man can give another interpretation than that which the truth indicates concerning itself. Now Moses was ordered by the Lord to make a brazen serpent, and to raise it on a pole in the wilderness, and to admonish the people Israel, that, when any had been bitten by a serpent, he should look to that serpent raised up on the pole. This was done: men were bitten; they looked and were healed. Numbers 21:6-9 What are the biting serpents? Sins, from the mortality of the flesh. What is the serpent lifted up? The Lord's death on the cross. For as death came by the serpent, it was figured by the image of a serpent. The serpent's bite was deadly, the Lord's death is life-giving. A serpent is gazed on that the serpent may have no power. What is this? A death is gazed on, that death may have no power. But whose death? The death of life: if it may be said, the death of life; ay, for it may be said, but said wonderfully. But should it not be spoken, seeing it was a thing to be done? Shall I hesitate to utter that which the Lord has deigned to do for me? Is not Christ the life? And yet Christ hung on the cross. Is not Christ life? And yet Christ was dead. But in Christ's death, death died. Life dead slew death; the fullness of life swallowed up death; death was absorbed in the body of Christ. So also shall we say in the resurrection, when now triumphant we shall sing, Where, O death, is your contest? Where, O death, is your sting? 1 Corinthians 15:54 Meanwhile brethren, that we may be healed from sin, let us now gaze on Christ crucified; for as Moses, says He, lifted up the serpent in the wilderness, so must the Son of man be lifted up; that whosoever believes in Him may not perish, but have everlasting life. Just as they who looked on that serpent perished not by the serpent's bites, so they who look in faith on Christ's death are healed from the bites of sins. But those were healed from death to temporal life; while here He says, that they may have everlasting life. Now there is this difference between the figurative image and the real thing: the figure procured temporal life; the reality, of which that was the figure, procures eternal life.

12. For God sent not His Son into the world to judge the world, but that the world through Him may be saved. So far, then, as it lies in the physician, He has come to heal the sick. He that will not observe the orders of the physician destroys himself. He has come a Saviour to the world: why is he called the Saviour of the world, but that He has come to save the world, not to judge the world? You will not be saved by Him; you shall be judged of yourself. And why do I say, shall be judged? See what He says: He that believes in Him is not judged, but he that believes not. What do you expect He is going to say, but is judged? Already, says He, has been judged. The judgment has not yet appeared, but already it has taken place. For the Lord knows them that are His: He knows who are persevering for the crown, and who for the flame; knows the wheat on His threshing-floor, and knows the chaff; knows the good grain, and knows the tares. He that believes not is already judged. Why judged? Because he has not believed in the name of the only-begotten Son of God.

13. And this is the judgment, that light has come into the world, and men loved darkness rather than light, because their deeds were evil. My brethren, whose works does the Lord find to be good? The works of none: He finds the works of all evil. How is it, then, that some have done the truth, and have come to the light? For this is what follows: But he that does truth comes to the light, that his deeds may be made manifest, that they are wrought in God. In what way have some done a good work to come to the light, namely, to Christ? And how have some loved darkness? For if He finds all men sinners, and heals all of sin, and that serpent in which the Lord's death was figured healed them that were bitten, and on account of the serpent's bite the serpent was set up, namely, the Lord's death on account of mortal men, whom He finds unrighteous; how are we to understand that this is the judgment, that light has come into the world, and men loved darkness rather than light, because their deeds were evil? How is this? Whose works, in fact, are good? Have You not come to justify the ungodly? But they loved, says He, darkness rather than light. There He laid the emphasis: for many loved their sins; many confessed their sins; and he who confesses his sins, and accuses them, does now work with God. God accuses your sins: and if you also accuse, you are united to God. There are, as it were, two things, man and sinner. That you are called man, is God's doing; that you are called sinner, is man's own doing. Blot out what you have done, that God may save what He has done. It behooves you to hate your own work in you, and to love the work of God in you. And when your own deeds will begin to displease you, from that time your good works begin, as you find fault with your evil works. The confession of evil works is the beginning of good works. You do the truth, and come to the light. How is it you do the truth? Thou dost not caress, nor soothe, nor flatter yourself; nor say, I am righteous, while you are unrighteous: thus, you begin to do the truth. You come to the light, that your works may be made manifest that they are wrought in God; for your sin, the very thing that has given you displeasure, would not have displeased you, if God did not shine into you, and His truth show it you. But he that loves his sins, even after being admonished, hates the light admonishing him, and flees from it, that his works which he loves may not be proved to be evil. But he that does truth accuses his evil works in himself, spares not himself, forgives not himself, that God may forgive him: for that which he desires God to forgive, he himself acknowledges, and he comes to the light; to which he is thankful for showing him what he should hate in himself. He says to God, Turn away Your face from my sins: yet with what countenance says it, unless he adds, For I acknowledge mine iniquity, and my sin is ever before me? Be that before yourself which you desire not to be before God. But if you will put your sin behind you, God will thrust it back before your eyes; and this He will do at a time when there will be no more fruit of repentance.

14. Run, my brethren, lest the darkness lay hold of you. Awake to your salvation, awake while there is time; let none be kept back from the temple of God, none kept back from the work of the Lord, none called away from continual prayer, none be defrauded of wonted devotion. Awake, then, while it is day: the day shines, Christ is the day. He is ready to forgive sins, but to them that acknowledge them; ready to punish the self-defenders, who boast that they are righteous, and think themselves to be something when they are nothing. But he that walks in His love and mercy, even being free from those great and deadly sins, such crimes as murder, theft, adultery; still, because of those which seem to be minute sins, of tongue, or of thought, or of intemperance in things permitted, he does the truth in confession, and comes to the light in good works: since many minute sins, if they be neglected, kill. Minute are the drops that swell the rivers; minute are the grains of sand; but if much sand is put together, the heap presses and crushes. Bilge-water neglected in the hold does the same thing as a rushing wave. Gradually it leaks in through the hold; and by long leaking in and no pumping out, it sinks the ship. Now what is this pumping out, but by good works, by sighing, fasting, giving, forgiving, so to effect that sins may not overwhelm us? The path of this life, however, is troublesome, full of temptations: in prosperity, let it not lift us up; in adversity, let it not crush us. He who gave the happiness of this world gave it for your comfort, not for your ruin. Again, He who scourges you in this life, does it for your improvement, not for your condemnation. Bear the Father that corrects you for your training, lest you feel the judge in punishing you. These things we tell you every day, and they must be often said, because they are good and wholesome.
[AD 430] Augustine of Hippo on John 3:6
“But why,” they ask, “does a baptized believer, whose sin has already been forgiven, beget a child who is still burdened with the first person’s sin?” Because he begets him from the flesh, not from the spirit. “What is born of the flesh is flesh.” “And if the outer self,” says the apostle, “is decaying, yet the inner self is being renewed from day to day.” It is not from what is being renewed in you that you beget a child. You beget a child from what is decaying in you. You, in order not to die forever, were born and reborn. This child is already born, not yet reborn. If you are alive as a result of being reborn, allow it too to be reborn and live.… Why oppose this? Why try to smash the ancient rule of faith with new objections? After all, what is this that you are saying: “Little children don’t have even original sin in the least degree”? What does this that you say amount to, but that they should not come to Jesus? But Jesus cries out to you, “Let the little children come to me.”

Source: SERMON 174.9
[AD 444] Cyril of Alexandria on John 3:6
By another argument again He persuades him to mount up to a higher understanding, and on hearing of spiritual birth, not to think of the properties of bodies. For as it is altogether necessary, saith He, that the offspring of flesh should be flesh, so also is it that those of the Spirit should be spirit. For in things the mode of whose being is different, in these must surely the mode of generation also be not the same. But it is to be known that we call the spirit of a man the offspring of the Spirit, not as being of It by Nature (for that were impossible), but in the first place, and that in order of time, because that through Him that which was not was called into being, and in the second place and oeconomically, because of its being re-formed unto God through Him, He stamping His Own Impress upon us, and trans-fashioning our understanding to His own Quality, so to speak. For so I deem, you will understand aright that too which is said to some by Paul, My little children, of whom I travail in birth again until Christ be formed in you, and again, For in Christ Jesus I have begotten you through the Gospel.
[AD 458] Theodoret of Cyrus on John 3:6
If the only meaning of baptism were remission of sins, why would we baptize newborn children who have not yet tasted of sin? But the mystery of baptism is not limited to this. It is a promise of greater and more perfect gifts. In it are the promises of future delights. It is the type of the future resurrection, a communion with the master’s Passion, a participation in his resurrection, a mantle of salvation, a tunic of gladness, a garment of light, or rather it is light itself.

Source: COMPENDIUM OF HERETICAL MYTHS 5.18
[AD 108] Ignatius of Antioch on John 3:7-8
For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both where it comes from and where it goes, and it detects the secrets [of the heart].

Source: EPISTLE TO THE PHILADELPHIANS 7.1
[AD 300] Ammonius of Alexandria on John 3:7-8
One hears the voice of the Spirit through the prophets.

Source: FRAGMENTS ON JOHN 77
[AD 367] Hilary of Poitiers on John 3:7-8
Though I have received faith by my regeneration, I am still in ignorance. And yet, I have a firm hold on a reality I do not understand. I am born again, capable of rebirth, but without conscious perception of it. Moreover, the Spirit has no limits. He speaks when he wants, what he wants and where he wants. We are conscious of his presence when he comes, but the reason for his approach or his departure remains unknown to us.

Source: ON THE TRINITY 12.56
[AD 397] Ambrose of Milan on John 3:7-8
“Where it chooses,” says the Scripture, not “where it is ordered.” If, then, the Spirit does breathe where it chooses, cannot the Son do what he wills? Why, it is the very same Son of God who in his gospel says that the Spirit has power to breathe where it chooses. Does the Son, therefore, confess the Spirit to be greater, in that it has power to do what is not permitted to himself?

Source: Exposition of the Christian Faith 2.6.47
[AD 407] John Chrysostom on John 3:7-8
By saying, “Do not be amazed,” he indicates [Nicodemus’s] confusion and leads him by way of example to something lighter than the body.… He speaks neither of dense bodies nor of things that are purely incorporeal. For if Nicodemus had heard this there is no way he could have received it. Instead, he found something in between what is and what is not a body, namely, the motion of the wind.… Although he says “it blows where it pleases,” he does not say this as if the wind had any power of choice. He is simply declaring that its natural motion is powerful and cannot be hindered.… The expression, therefore, “blows where it pleases,” is that of one who would show that it cannot be restrained, that it is spread abroad everywhere and that no one can stop it from passing here and there. It goes abroad with great might, and no one is able to turn aside its violence.… It establishes the power of the Comforter. For no one can hold the wind; it moves where it pleases. And so, whether it is the laws of nature or the limits of bodily generation or anything else like this—they have no ability to restrain the operations of the Spirit.

Source: HOMILIES ON THE GOSPEL OF JOHN 26.1-2
[AD 407] John Chrysostom on John 3:7-8
Here is the conclusion of the whole matter. If, he says, you do not even know how to explain the motion or path of this wind, which you perceive by hearing and feeling, why are you so over anxious about the working of the divine Spirit, when you do not even understand how the wind works, although you hear its voice?… As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes. And yet, the wind is a body, although a very subtle one. For whatever is the object of our senses is bodily. If then you do not complain when you cannot see this body and you still believe, why, when you hear of “the Spirit,” do you hesitate and demand such exact accounts, although you do not act this way in the case of a body?

Source: HOMILIES ON THE GOSPEL OF JOHN 26.2
[AD 407] John Chrysostom on John 3:7
For by saying, Marvel not, He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, That which is born of the Spirit is spirit; but when Nicodemus knew not what that which is born of the Spirit is spirit meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He says of it,

You hear the sound thereof, but canst not tell whence it comes, and whither it goes.

Though He says, it blows where it lists, He says it not as if the wind had any power of choice, but declaring that its natural motion cannot be hindered, and is with power. For Scripture knows how to speak thus of things without life, as when it says, The creature was made subject to vanity, not willingly. Romans 8:20 The expression therefore, blows where it lists, is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing hither and there, but that it goes abroad with great might, and none is able to turn aside its violence.

2. And you hear its voice, (that is, its rustle, its noise,) but canst not tell whence it comes, and whither it goes; so is every one that is born of the Spirit.

Here is the conclusion of the whole matter. If, says He, you know not how to explain the motion nor the path of this wind which you perceive by hearing and touch, why are you over-anxious about the working of the Divine Spirit, when you understand not that of the wind, though you hear its voice? The expression, blows where it lists, is also used to establish the power of the Comforter; for if none can hold the wind, but it moves where it lists, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit.

That the expression, you hear its voice, is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, You hear its voice. As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact accounts, although you act not so in the case of a body? What then does Nicodemus? Still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,
[AD 428] Theodore of Mopsuestia on John 3:7-8
The Holy Spirit, because it is omnipotent, performs everything as it wants, and nothing can resist its operations. You hear its voice, that is, perceive the sound of its coming. You cannot ascertain in which place its person is contained so that you might otherwise understand its way of operating. Its nature is immense, and therefore it is everywhere it chooses to be. In the same way, its action is beyond comprehension because it does everything according to its own will.

Source: COMMENTARY ON JOHN 2.3.7-8
[AD 428] Theodore of Mopsuestia on John 3:7-8
He said rightly “you hear the sound of it,” because by descending first on the apostles it came with a noise. They heard the sound of a strong wind and spoke different languages through the power of the Spirit that was over them. Thus, after speaking in such lofty language of the generation of the Spirit, he concluded perfectly: “So it is with everyone who is born of the Spirit,” that is, such is the generation of the Spirit. It cannot be comprehended by the thoughts of humankind. Since it is beyond their grasp, it can only be perceived through its sound for their apprehension.

Source: COMMENTARY ON JOHN 2.3.7-8
[AD 430] Augustine of Hippo on John 3:7-8
A father, a man who will one day die, begets through his wife a son to succeed him; God begets from the church sons, not to succeed him but to remain with him. And [the Gospel] continues: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Therefore we are born spiritually, and in the Spirit we are born by word and sacrament. The Spirit is present that we may be born. The Spirit is present invisibly from whom you are born, because you too are born invisibly. For [the Gospel] continues and says, “Do not wonder that I have said to you, ‘You must hear his voice but do not know where he comes from or where he goes.” No one sees the Spirit. And how do we hear the voice of the Spirit? A psalm sounds forth: it is the Spirit’s voice. The gospel sounds forth: it is the Spirit’s voice. God’s word sounds forth: it is the Spirit’s voice. “You hear his voice, but do not know where he comes from or where he goes.” But if you too should be born of the Spirit, you will be such that he who is not yet born of the spirit has no idea where you come from or where you go. For he continues and says, “So is everyone who is born of the Spirit.”

Source: TRACTATES ON THE GOSPEL OF JOHN 12.5
[AD 444] Cyril of Alexandria on John 3:7
It is the excellence of a teacher, to be able manifoldly to manage the mind of the hearers, and to go through many considerations, heaping up proofs where the argument appears hard. He takes then the figure of the mystery from examples, and says, This spirit belonging to the world and of the air, blows throughout the whole earth, and running where it listeth, is shown to be present by sound only, and escapeth the eye of all, yet, communicating itself to bodies by the subtlest breaths, it infuseth some perception of its natural efficacy. So do thou, saith He, conceive of the new birth also through the Spirit, led on by little examples to what is greater, and by the reasoning brought forward as it were in an image, conceiving of what is above the senses.
[AD 735] Bede on John 3:7-8
When the grace of the Spirit is given to human beings, the Spirit is unquestionably sent by the Father and sent by the Son, and he proceeds from the Father and proceeds from the Son. [The Spirit] also comes of his own accord, because just as he is equal to the Father and the Son, so he has the same will in common with the Father and the Son.

Source: Homilies on the Gospels 2.16
[AD 735] Bede on John 3:7-8
“The Spirit breathes where he wills” because he has in his power [to choose the] heart he will enlighten by the grace of his visitation. “And you hear his voice” when one filled with the Holy Spirit speaks in your presence.

Source: Homilies on the Gospels 2.18
[AD 735] Bede on John 3:7-8
The Spirit comes to the saints [and] goes from the saints, so that they may be refreshed from time to time by the frequently recurring light of the return of him whom they are not capable of having always. However, the Spirit remains continually in the only Mediator between God and human beings, the man Jesus Christ, in whom he does not find any stain of unclean thought, which he would shun.

Source: Homilies on the Gospels 1.15
[AD 373] Ephrem the Syrian on John 3:9-10
Indeed, he [Nicodemus] should have known what came from the Law and the Prophets: the cleansing with hyssop, the waters for ceremonial sprinkling, the baptisms for cleansing, and all the rest. If these had not been signified as types before the coming of the Son, our Lord would have been accusing Nicodemus falsely because of them. But if they were hidden from him in his Scriptures, and he did not clearly identify them, he [our Lord] rightly put to flight his sleep, healed his infirmity by his gentle voice, and reminded him of the baptism of atonement that existed in Israel.… But this was done gently, because he [our Lord] saw that he [Nicodemus] was sick but close to healing. And since he did not understand what was previously written down in the Law, our Lord showed him the baptism of complete atonement for both body and soul. Truly, Nicodemus, did you not perceive that Jacob was born into the right of the firstborn without [the aid of] belly or womb, or that Naaman was renewed apart from a womb when Elisha spoke to him? … And likewise for Miriam. Come now, was it not known that this was a sign of baptism given to the nations, for hyssop makes what was stained white?

Source: COMMENTARY ON TATIAN’S DIATESSARON 14.13
[AD 407] John Chrysostom on John 3:9-10
Observe how Jesus never accuses Nicodemus of wickedness but only of simplicity and a lack of wisdom. But someone will say: What connection does this birth have with Jewish doctrines? What doesn’t it have in common with them? The first man that was made, the woman that was made out of his rib, the barren that bare, the miracles that were worked by means of water, for instance, Elisha’s bringing up the iron from the river, the passage of the Red Sea, the pool that the angel troubled and Naaman the Syrian’s purification in the Jordan—these were all types and figures of the spiritual birth and purification that would take place in the future. Many passages in the prophets too have a hidden reference to this birth, as for instance … “your youth is renewed like the eagle’s” … and “Blessed is he whose transgression is forgiven.” Isaac also was a type of this birth.… Referring to these passages, our Jesus says, “Are you a master in Israel, and you do not know these things?”

Source: HOMILIES ON THE GOSPEL OF JOHN 26.2
[AD 407] John Chrysostom on John 3:9-12
(Hom. xxvi. 2) Forasmuch then as he still remains a Jew, and, after such clear evidence, persists in a low and carnal system, Christ addresses him henceforth with greater severity: Jesus answered and said unto him, Art thou a master in Israel, and knowest not these things?

(Hom. xxvi. 2) Nevertheless He does not charge the man with wickedness, but only with want of wisdom, and enlightenment. But some one will say, What connection hath this birth, of which Christ speaks, with Jewish doctrines? Thus much. The first man that was made, the woman that was made out of his rib, the barren that bare, the miracles which were worked by means of water, I mean, Elijah's bringing up the iron from the river, the passage of the Red Sea, and Naaman the Syrian's purification in the Jordan, were all types and figures of the spiritual birth, and of the purification which was to take place thereby. Many passages in the Prophets too have a hidden reference to this birth: as that in the Psalms, Making thee young and lusty as an eagle: (Ps. 102:5) and, Blessed is he whose unrighteousness is forgiven. (Ps. 31:1) And again, Isaac was a type of this birth. Referring to these passages, our Lord says, Art thou a master in Israel, and knowest not these things? A second time however He condescends to his infirmity, and makes use of a common argument to render what He has said credible: Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen, and ye receive not our testimony. (ver. 11) Sight we consider the most certain of all the senses; so that when we say, we saw such a thing with our eyes, we seem to compel men to believe us. In like manner Christ, speaking after the manner of men, does not indeed say that he has seen actually, i. e. with the bodily eye, the mysteries He reveals; but it is clear that He means it of the most certain absolute knowledge. This then, viz. That we do know, he asserts of Himself alone.

(Hom. xxvi. 3) They are words of gentleness, not of anger; a lesson to us, when we: argue and cannot converse, not by sore and angry words, but by the absence of anger and clamour, (for clamour is the material of anger,) to prove the soundness of our views. Jesus in entering upon high doctrines, ever checks Himself in compassion to the weakness of His hearer: and does not dwell continuously on the most important truths, but turns to others more humble. Whence it follows: If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things.

(Hom. xxvii. 1) Or thus: Be not surprised at His calling Baptism earthly. It is performed upon earth, and is compared with that stupendous birth, which is of the substance of the Father, an earthly birth being one of mere grace. And well hath He said, not, Ye understand not, but, Ye believe not: for when the understanding cannot take in certain truths, we attribute it to natural deficiency or ignorance: but where that is not received which it belongs to faith only to receive, the fault is not deficiency, but unbelief. These truths, however, were revealed that posterity might believe and benefit by them, though the people of that age did not.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:9
Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. And what, one may ask, has this birth in common with Jewish matters? Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made Psalm 22:30; 30:31, Septuagint; and, Your youth shall be renewed as an eagle's Psalm 103:5, Septuagint; and, Shine, O Jerusalem; behold, Your King comes! Isaiah 60:1; Zechariah 9:9; and, Blessed are they whose iniquities are forgiven. Psalm 32:1, Septuagint Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood, (but by the will of God.) I shall show that these figures proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin's travail. To remind him then of these things, Jesus said, Are you a master in Israel, and know not these things?
[AD 430] Augustine of Hippo on John 3:9-10
If you are born of the Spirit, you too shall be like the Spirit, that is, that one who is not born of the Spirit does not know where you come from or where you go.

Source: TRACTATES ON THE GOSPEL OF JOHN 12.5
[AD 430] Augustine of Hippo on John 3:9-10
Do we think that the Lord meant to insult this master of the Jews? The Lord knew what he was doing. He wanted the man to be born of the Spirit. No one is born of the Spirit if he is not humble, for humility itself makes us born of the Spirit since “the Lord is near to those who are of a broken heart.” The man was puffed up with his mastery, and it appeared of some importance to him that he was a teacher of the Jews. Jesus pulled down his pride so that he might be born of the Spirit.

Source: TRACTATES ON THE GOSPEL OF JOHN 12.6
[AD 430] Augustine of Hippo on John 3:9-12
(Tr. xii. c. 6) What think we? that our Lord wished to insult this master in Israel? He wished him to be born of the Spirit: and no one is born of the Spirit except he is made humble; for this very humility it is, which makes us to be born of the Spirit. He however was inflated with his eminence as a master, and thought himself of importance because he was a doctor of the Jews. Our Lord then casts down his pride, in order that he may be born of the Spirit.

(Tr. xii. in Joan. c. 7) That is: If ye do not believe that I can raise up a temple, which you have thrown down, how can ye believe that men can be regenerated by the Holy Ghost?

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:9
Long discourse nothing profits him who understandeth not a whit. Wise then is the saying in the book of Proverbs, Well is he that speaketh in the ears of them that will hear. And this the Saviour showed by trial to be true, giving Himself an ensample to us in this too. For the teacher will be wholly free from the charge of not being able to persuade, saying what himself thinks good, though he profit nothing by reason of the dulness of the hearers. Besides we learn by this, that hardness in part is happened to Israel. For hearing they hear and understand not.
[AD 804] Alcuin of York on John 3:9-12
Or, the plural number may have this meaning; I, and they who are born again of the Spirit, alone understand what we speak; and having seen the Father in secret, this we testify openly to the world; and ye, who are carnal and proud, receive not our testimony.

Source: Catena Aurea by Aquinas
[AD 853] Haymo of Halberstadt on John 3:9-12
Nicodemus cannot take in the mysteries of the Divine Majesty, which our Lord reveals, and therefore asks how it is, not denying the fact, not meaning any censure, but wishing to be informed: Nicodemus answered and said unto Him, How can these things be?

(Hom. in Oct. Pent.) Why, it is asked, does He speak in the plural number, We speak that we do know? Because the speaker being the Only-Begotten Son of God, He would show that the Father was in the Son, and the Son in the Father, and the Holy Ghost from both, proceeding indivisibly.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:9-12
(in loc.) This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where He will, and what He will.

This is not said of Nicodemus, but of the Jewish race, who to the very last persisted in unbelief.

Source: Catena Aurea by Aquinas
[AD 1243] Haymo of Faversham on John 3:9
Nicodemus cannot take in the mysteries of the Divine Majesty, which our Lord reveals, and therefore asks how it is, not denying the fact, not meaning any censure, but wishing to be informed: Nicodemus answered and said to Him, How can these things be?.
Why, it is He asked, does He speak in the plural number, We speak that we do know? Because the speaker being the Only-Begotten Son of God, He would show that the Father was in the Son, and the Son in the Father, and the Holy Spirit from both, proceeding indivisibly.
[AD 220] Tertullian on John 3:10
Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?

Source: On Modesty
[AD 444] Cyril of Alexandria on John 3:10
By one Christ convicts all, that adorned with the name of teachers, and clothed with the mere repute of being learned in the law, they bear a mind full of ignorance, and unable to understand one of those things, which they ought not only to know, but also to be able to teach others. But if he that instructeth be in this condition, in what is he that is instructed, seeing that the disciple exceedeth not the measure of his master, according to the word of the Saviour? For the disciple, saith He, is not above his master. But since they were thus uninstructed, true is Christ in likening them to whited sepulchres. Most excellently doth Paul too say to the ruler of the Jews, God shall smite thee, thou whited wall.
[AD 407] John Chrysostom on John 3:11
This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity.

3. And what is this that He says, We speak that We do know, and testify that We have seen? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, That which is born of the flesh is flesh; and that which is born of the Spirit is spirit, He adds, We speak that we do know, and testify that we have seen. Now this (of the Spirit) was not yet born ; how then says He, what we have seen? Is it not plain that He speaks of a knowledge not otherwise than exact?

And none receives our witness. The expression we know, He uses then either concerning Himself and His Father, or concerning Himself alone; and no man receives, is the expression not of one displeased, but of one who declares a fact: for He said not, What can be more senseless than you who receive not what is so exactly declared by us? but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking for loud speaking is the fuel of passion.

Let us then bind the horse, that we may subdue the rider; let us clip the wings of our wrath, so the evil shall no more rise to a height. A keen passion is anger, keen, and skillful to steal our souls; therefore we must on all sides guard against its entrance. It were strange that we should be able to tame wild beasts, and yet should neglect our own savage minds. Wrath is a fierce fire, it devours all things; it harms the body, it destroys the soul, it makes a man deformed and ugly to look upon; and if it were possible for an angry person to be visible to himself at the time of his anger, he would need no other admonition, for nothing is more displeasing than an angry countenance. Anger is a kind of drunkenness, or rather it is more grievous than drunkenness, and more pitiable than (possession of) a dæmon. But if we be careful not to be loud in speech, we shall find this the best path to sobriety of conduct. And therefore Paul would take away clamor as well as anger, when he says, Let all anger and clamor be put away from you. Ephesians 4:31 Let us then obey this teacher of all wisdom, and when we are angry with our servants, let us consider our own trespasses, and be ashamed at their forbearance. For when you are insolent, and your servant bears your insults in silence, when you act unseemly, he like a wise man, take this instead of any other warning. Though he is your servant, he is still a man, has an immortal soul, and has been honored with the same gifts as you by your common Lord. And if he who is our equal in more important and more spiritual things, on account of some poor and trifling human superiority so meekly bears our injuries, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God, as he is through fear of us? Considering then all these things, and calling to mind our own transgressions, and the common nature of man, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is, and that which is to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
[AD 444] Cyril of Alexandria on John 3:11
And ye receive not our witness.

As having in Himself the Father and the Spirit Naturally, the Saviour set forth the person of the Witnesses in the plural number, that, as in the law of Moses, by the mouth of two or three witnesses, what is said may be established. For He shows that the Jews in no wise will to be saved, but with unbridled and heedless impetus are they being borne unto the deep pit of perdition. For if they can neither from their great unlearning understand what is proclaimed to them, nor yet receive it in faith, what other means of salvation may be devised for them? Well then and very justly did the Saviour say that Jerusalem would be without excuse, as |172 snatching upon herself self-called destruction. O Jerusalem, Jerusalem, saith He, that killest the prophets and stonest them, which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you.
[AD 444] Cyril of Alexandria on John 3:11
Verily, verily, I say unto thee, We speak that we do know and testify that we have seen.

He finds the man careless of learning and exceedingly uninstructed and, by reason of his great grossness of mind, utterly unable to be led unto the comprehension of Divine doctrines, albeit many words had been expended with manifold examples. Whence letting alone, as was fitting, accurate explanation, He at length advises him to accept in simple faith, what he cannot understand. He testifies that Himself knows clearly what He saith, by the illustriousness of His Person showing that yet to gainsay is most dangerous. For it was not likely that Nicodemus would forget, who had affirmed that he knew it of our Saviour Christ, that He was a Teacher come from God. But to resist one who is from God and God, how would it not be fraught with peril? for the thing is clearly a fighting with God. But hence we ought to know, who have authority to teach, that for those just come to the faith, faith in simple arguments is better than any deep reasoning, and more elaborate explanation. And Paul also used to feed with milk some, not yet able to bear stronger meats. And the most wise Solomon again somewhere says to us, Thou shalt wisely know the souls of thy flock, meaning that we should not set before those who come to us the word of doctrine indiscriminately, but fitly adapted to the measure of each.
[AD 444] Cyril of Alexandria on John 3:11
He advises Nicodemus to accept in simple faith what he cannot understand. Jesus testifies that he himself knows clearly what he says because of who he is, and to doubt what he says is a very dangerous thing. For it was not likely that Nicodemus would forget that he had earlier affirmed that our Savior Christ was a “teacher who had come from God.” But to resist one who is both from God, and God, is terribly fraught with peril since one is clearly fighting with God. That is why we, who have the authority to teach, should rather provide simple arguments for those who have just come to faith, rather than the more elaborate explanations … not applying doctrine indiscriminately but appropriately adapted to what each can handle.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 444] Cyril of Alexandria on John 3:11
Since he has the Father and the Spirit naturally, the Savior set forth the person of the witnesses in the plural number so that, as in the law of Moses, by the mouth of two or three witness what is said may be established.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 407] John Chrysostom on John 3:12
1. What I have often said I shall now repeat, and shall not cease to say. What is that? It is that Jesus, when about to touch on sublime doctrines, often contains Himself by reason of the infirmity of His hearers, and dwells not for a continuance on subjects worthy of His greatness, but rather on those which partake of condescension. For the sublime and great, being but once uttered, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, and such as are near to the comprehension of the hearers, were continually uttered, the more sublime would not readily take hold on a groveling listener. And therefore of the sayings of Christ more are lowly than sublime. But yet that this again may not work another mischief, by detaining the disciple here below, He does not merely set before men His inferior sayings without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that His own mysterious and incomprehensible Generation, He holds it in suspense for a while, and admits them not, and then tells them His reason for not admitting them. What is that? It is, the dullness and infirmity of His hearers. And referring to this He added the words, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? so that wherever He says anything ordinary and humble, we must attribute this to the infirmity of His audience.

The expression earthly things, some say is here used of the wind; that is, If I have given you an example from earthly things, and you did not even so believe, how shall you be able to learn sublimer things? And wonder not if He here call Baptism an earthly thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the Substance of the Father, it is earthly.

He does not say, You have not understood, but, You have not believed; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten?

But perhaps some may ask, And if the hearers were not to believe these sayings, wherefore were they uttered? Because though they believed not, those who came after would believe and profit by them. Touching him therefore very severely, Christ goes on to show that He knows not these things only, but others also, far more and greater than these. And this He declared by what follows, when He said, And no man has ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.

And what manner of sequel is this? asks one. The very closest, and entirely in unison with what has gone before. For since Nicodemus had said, We know that You are a teacher come from God, on this very point He sets him right, all but saying, Think Me not a teacher in such manner as were the many of the prophets who were of earth, for I have come from heaven (but) now. None of the prophets has ascended up there, but I dwell there. Do you see how even that which appears very exalted is utterly unworthy of his greatness? For not in heaven only is He, but everywhere, and He fills all things; but yet He speaks according to the infirmity of His hearer, desiring to lead him up little by little. And in this place He called not the flesh Son of Man, but He now named, so to speak, His entire Self from the inferior substance; indeed this is His wont, to call His whole Person often from His Divinity, and often from His humanity.
[AD 407] John Chrysostom on John 3:12
Do not be surprised that he calls baptism earthly, for he calls it this either because it is performed on earth or as comparison with his own most awesome birth. For though this birth of ours is heavenly, yet compared with that true birth that is from the substance of the Father, it is earthly.And he has not said, “You have not understood,” but “You have not believed.” For when the understanding cannot take in certain truths, we attribute it to our own natural deficiencies or to ignorance. But when a person does not receive things that cannot be apprehended by reasoning but only by faith, the charge against him is no longer lack of understanding but unbelief.… These truths, however, were revealed so that posterity might believe and benefit from them, even though the people then did not.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.1
[AD 444] Cyril of Alexandria on John 3:12
A doctrine, saith He, not exceeding the understanding befitting man, ye from your extreme folly received not, and how shall I explain to you things more Divine? For they who in their own matters are most foolish, how shall they be wise in matters above them? And they who are powerless as to the less, how shall they not find the greater intolerable? And if, says He, ye believe not Me being Alone in speaking, but seek many witnesses for every thing, whom shall I bring to you as a witness of the heavenly Mysteries? For no man hath ascended up to heaven but He That came down from heaven the Son of man. For since the Word of God came down from heaven, He says that the son of man came down, refusing after the Incarnation to be divided into two persons, and not suffering certain to say that the Temple taken by reason of need of the Virgin is one Son, the Word again which appeared from God the Father another: save only as regards the distinction which belongs to each by nature. For as He is the Word of God, so Man too of a woman, but One Christ of both, Undivided in regard of Sonship and God-befitting Glory. For how does He clothe as its own the Temple of the Virgin, with what befitteth the bare Word Alone: and again appropriateth to Himself what befitteth the Flesh only? For now He saith that the Son of man hath come down from heaven: but at the time of His Passion, He feareth, and is sore afraid, and very heavy, and is recorded as Himself suffering the Sufferings which befitted His Human Nature only.
[AD 444] Cyril of Alexandria on John 3:12
If you out of extreme foolishness did not receive a doctrine that does not exceed the understanding human beings are capable of, how can I explain things more divine? For if people are foolish in their own matters, how do they expect to be wise in matters above them? How do those who are powerless in lesser matters expect to find the greater things intolerable? And if, he says, you do not believe me when I speak alone but rather seek many witnesses for everything, whom shall I bring to you as a witness of the heavenly mysteries?

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 220] Tertullian on John 3:13
It is the Son, too, who ascends to the heights of heaven, [John 3:13] and also descends to the inner parts of the earth. [Ephesians 4:9]

Source: Against Praxeas, Chapter 30
[AD 220] Tertullian on John 3:13
It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth.

Source: Against Praxeas
[AD 235] Hippolytus of Rome on John 3:13
If, again, he allege His own word when He said, "I and the Father are one," let him attend to the fact, and understand that He did not say, "I and the Father am one, but are one." For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, "The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me." What have the Noetians to say to these things? Are alI one body in respect of substance, or is it that we become one in the power and disposition of unity of mind? In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father's mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, "Show us the Father, and it sufficeth us," to whom the Lord made answer in these terms: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me? " and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, "Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father." By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known. But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who "has been set forth was sent from the Father, and goeth to the Father."

Source: Hippolytus Dogmatical and Historical Fragments
[AD 235] Hippolytus of Rome on John 3:13
And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, "Even Christ," who is God, "our passover was sacrificed for us." And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.

Source: Hippolytus Dogmatical and Historical Fragments
[AD 367] Hilary of Poitiers on John 3:13
(de Trin. c. 16.) Or, His descending from heaven is the source of His origin as conceived by the Spirit: Mary gave not His body its origin, though the natural qualities of her sex contributed its birth and increase. That He is the Son of man is from the birth of the flesh which was conceived in the Virgin. That He is in heaven is from the power of His everlasting nature, which did not contract the power of the Word of God, which is infinite, within the sphere of a finite body. Our Lord remaining in the form of a servant, far from the whole circle, inner and outer, of heaven and the world, yet as Lord of heaven and the world, was not absent therefrom. So then He came down from heaven because He was the Son of man; and He was in heaven, because the Word, which was made flesh, had not ceased to be the Word.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on John 3:13
Or, His descending from heaven is the source of His origin as conceived by the Spirit: Mary gave not His body its origin, though the natural qualities of hersex contributed its birth and increase. That He is the Son of man is from the birth of the flesh which was conceived in the Virgin. That He is in heaven is form the power of His everlasting nature, which did not contract the power of the Word of God, which is infinite, within the sphere of a finite body. Our Lord remaining in the form of a servant, far from the whole circle, inner and outer, of heaven and the world, yet as Lord of heaven and the world, was not absent therefrom. So then He came down from heaven because He was the Son of man; and He was in heaven, because the Word, which was made flesh, had not ceased to be the Word.
[AD 367] Hilary of Poitiers on John 3:13
“Descended from heaven” refers to his origin from the Spirit. For though Mary contributed to his growth in the womb and birth all that is natural to her sex, his body did not owe to her its origin. The “Son of man” refers to the birth of the flesh conceived in the Virgin; “who is in heaven” implies the power of his eternal nature—an infinite nature, which could not restrict itself to the limits of the body—of which it was itself the source and base. By the virtue of the Spirit and the power of God the Word, though he sojourned in the form of a servant, he was ever present as Lord of all within and beyond the circle of heaven and earth. So he descended from heaven and is the Son of man, yet is in heaven. For the Word made flesh did not cease to be the Word. As the Word, he is in heaven, as flesh he is the Son of man. As Word made flesh, he is at once from heaven, and Son of man and in heaven. For the power of the Word, abiding eternally without body, was present still in the heaven he had left. The flesh owed its origin to him and to no one else. So the Word made flesh, though he was flesh, nonetheless never ceased to be the Word.

Source: ON THE TRINITY 10.16
[AD 367] Hilary of Poitiers on John 3:13
It is not possible by the laws of bodies for the same object to remain and to descend. The one is the change of downward motion, the other the stillness of being at rest. The infant wails but is in heaven: the boy grows but remains ever the immeasurable God. By what perception of human understanding can we comprehend that he ascended where he was before, and he descended who remained in heaven? The Lord says, “What if you should behold the Son of man ascending to where he was before?” The Son of man ascends where he was before. Can sense apprehend this? The Son of man—who is in heaven—descends from heaven. Can reason cope with this? The Word was made flesh—can words express this? The Word becomes flesh, that is, God becomes man. The man is in heaven: the God is from heaven. He ascends who descended, but he descends and yet does not descend. He is as he ever was, yet he was not ever what he is. We pass in review of the causes, but we cannot explain the manner. We perceive the manner but cannot understand the causes. Yet, if we understand Christ Jesus even in this way, we shall know him. If we seek to understand him further, we shall not know him at all.

Source: ON THE TRINITY 10.54
[AD 397] Ambrose of Milan on John 3:13
Possessing both natures, that is, the human and the divine, [Christ] endured the passion in his humanity, in order that without distinction he who suffered should be called both Lord of glory and Son of man, even as it is written: “Who descended from heaven.”

Source: Exposition of the Christian Faith 2.7.58
[AD 407] John Chrysostom on John 3:13
(Hom. xxvii. 1) Or thus: Be not surprised at His calling Baptism earthly. It is performed upon earth, and is compared with that stupendous birth, which is of the substance of the Father, an earthly birth being one of mere grace. And well hath He said, not, Ye understand not, but, Ye believe not: for when the understanding cannot take in certain truths, we attribute it to natural deficiency or ignorance: but where that is not received which it belongs to faith only to receive, the fault is not deficiency, but unbelief. These truths, however, were revealed that posterity might believe and benefit by them, though the people of that age did not.

(Hom. xxvii. 1) Or thus: Nicodemus having said, We know that Thou art a teacher sent from God; our Lord says, And no man hath ascended, &c. in that He might not appear to be a teacher only like one of the Prophets.

(Hom. xxvii. 1) By the title Son of man here, He does not mean His flesh, but Himself altogether; the lesser part of His nature being put to express the whole. It is not uncommon with Him to name Himself wholly from His humanity, or wholly from His divinity.

(Hom xxvii. 1) That too which seemeth very lofty is still unworthy of His vastness. For He is not in heaven only, but every where, and filleth all things. But for the present He accommodates Himself to the weakness of His hearer, that by degrees He may convert him.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:13
And in this place he does not refer only to the flesh as “Son of man” but now names, so to speak, his entire self from the inferior substance. Indeed, he often likes to do this, referring to his whole person from either his divinity or his humanity.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.1
[AD 407] John Chrysostom on John 3:13
See how even what appears very exalted is utterly unworthy of his greatness? For he is not in heaven only but everywhere, and he fills all things. But here he still speaks according to the infirmity of his hearer in the hope that he can lead him up little by little.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.1
[AD 430] Augustine of Hippo on John 3:13
(De Pecc. mer. et remiss. c. xxxi) After taking notice of this lack of knowledge in a person, who, on the strength of his magisterial station, set himself above others, and blaming the unbelief of such men, our Lord says, that if such as these do not believe, others will: No one hath ascended into heaven, but He that came down from heaven, even the Son of man who is in heaven. This may be rendered: The spiritual birth shall be of such sort, as that men from being earthly shall become heavenly: which will not be possible, except they are made members of Me; so that he who ascends, becomes one with Him who descended. Our Lord accounts His body, i. e. His Church, as Himself.

(ut sup.) Although He was made the Son of man upon earth, yet His Divinity with which, remaining in heaven, He descended to earth, He hath declared not to disagree with the title of Son of man, as He hath thought His flesh worthy the name of Son of God. For through the Unity of person, by which both substances are one Christ, He walked upon earth, being Son of God; and remained in heaven, being Son of man. And the belief of the greater, involves belief in the less. If then the Divine substance, which is so far more removed from us, and could for our sake take up the substance of man so as to unite them in one person; how much more easily may we believe, that the Saints united with the man Christ, become with Him one Christ; so that while it is true of all, that they ascend by grace, it is at the same time true, that He alone ascends to heaven, Who came down from heaven.

(Tr. xii. c. 8) But thou wonderest that He was at once here, and in heaven. Yet such power hath He given to His disciples. Hear Paul, Our conversation is in heaven. (Phil. 3:20) If the man Paul walked upon earth, and had his conversation in heaven; shall not the God of heaven and earth be able to be in heaven and earth?

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:13
Some people, certainly, find very surprising what the Lord said in the Gospel, “Nobody has ascended into heaven, except the one who came down from heaven, the Son of man who is in heaven.” How, they ask, can the Son of man be said to have come down from heaven, when it was here that he was taken on in the Virgin’s womb? People who say this are not to be rejected but instructed. I think, you see, that they are raising this question out of piety but are not yet able to understand what they are inquiring about. They do not realize, I mean, that the divinity took on the humanity in such a way as to become one person, God and man; and that the humanity was attached to the divinity in such a way that Word, soul and flesh were the one Christ. And that is why it could be said, “No one has ascended into heaven, except the one who came down from heaven, the Son of man who is in heaven.”

Source: SERMON 265B.2
[AD 430] Augustine of Hippo on John 3:13
As a human being he was on earth, not in heaven where he now is … although in his nature as Son of God he was in heaven, but as Son of man he was still on earth and had not yet ascended into heaven. In a similar way, although in his nature as Son of God he is the Lord of glory, in his nature as Son of man he was crucified.

Source: LETTER 187.9
[AD 430] Augustine of Hippo on John 3:13
Spiritual birth happens when human beings, being earthly, become heavenly. And this can only happen when they are made members of me. So that he may ascend who descended, since no one ascends who did not descend. Therefore everyone who needs to be changed and raised must meet together in a union with Christ so that the Christ who descended may ascend, considering his body (that is to say, his church) as nothing other than himself.

Source: ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.60
[AD 604] Gregory the Dialogist on John 3:13
(xxvii. Mor. c. 8. al. 11.) For as much as we are made one with Him, to the place from which He came alone in Himself, thither He returns alone in us; and He who is ever in heaven, daily ascendeth to heaven.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 3:13
If a man of set purpose descend naked to the valley, and there providing himself with clothes and armour, ascend the mountain again, he who ascended may be said to be the same with him who descended.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:13
But when thou hearest that the Son of man came down from heaven, think not that His flesh came down from heaven; for this is the doctrine of those heretics, who held that Christ took His Body from heaven, and only passed through the Virgin.

Source: Catena Aurea by Aquinas
[AD 108] Ignatius of Antioch on John 3:14
Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, "The Word was made flesh; " and again, "Destroy this temple, and in three days I will raise it up; " and once more, "If I be lifted up from the earth, I will draw all men unto Me." The Word therefore did dwell in flesh, for "Wisdom built herself an house." The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.

Source: Epistle of Ignatius to the Smyrnaeans
[AD 165] Justin Martyr on John 3:14
It seems that the type and sign that was erected to counteract the serpents that bit Israel was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through him who would be crucified. But salvation was to come to those who had been bitten by him and had committed themselves to him who sent his Son into the world to be crucified. For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning. And in Isaiah he tells us that he shall be put to death as an enemy by the mighty sword, which is Christ

Source: Dialogue with Trypho 91
[AD 165] Justin Martyr on John 3:14
By this [lifting up of the serpent], he proclaimed the mystery where he declared that he would break the power of the serpent, which occasioned the transgression of Adam. He [would bring] salvation to those who believe on him because of this sign (i.e., his crucifixion)—salvation from the fangs of the serpent, which are wicked deeds, idolatries and other unrighteous acts.… Just as God commanded the sign to be made by the brazen serpent—and yet he is blameless—even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved.

Source: Dialogue with Trypho 94
[AD 202] Irenaeus on John 3:14
That men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself,
[AD 215] Clement of Alexandria on John 3:14
And if we owe our lives to the brethren, and have made such a mutual compact with the Saviour, why should we any more hoard and shut up worldly goods, which are beggarly, foreign to us and transitory? Shall we shut up from each other what after a little shall be the property of the fire? Divinely and weightily John says "He that loveth not his brother is a murderer"

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 220] Tertullian on John 3:14
I say nothing of what was figured by this cure. Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with this law of prohibition, because they are not found in that form of similitude, in reference to which the prohibition is given.

Source: Against Marcion Book II
[AD 220] Tertullian on John 3:14
Christ Himself (they say further) in His gospel imitates Moses' serpent's sacred power, in saying: "And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared." Him they introduce to bless their eucharistic (elements).

Source: Pseudo-Tertullian Against All Heresies
[AD 235] Hippolytus of Rome on John 3:14
Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fulness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians-(that is,) the gods of destruction-withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colours. This, he says, is he who is according to the likeness of Esau, whose garment-he not being himself present-was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countenance, as a man beholds the face of God. In regard of this, he says, it has been written that "Nebrod was a mighty hunter before the Lord." And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: "In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up." According to the likeness of this was made in the desert the brazen serpent which Moses set up. Of this alone, he says, the image is in heaven, always conspicuous in light.



Source: Hippolytus Refutation of All Heresies Book V
[AD 258] Cyprian on John 3:14
That the Jews would fasten Christ to the cross. In Isaiah: "I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins." Also in Jeremiah: "Come, let us cast the tree into His bread, and let us blot out His life from the earth." Also in Deuteronomy: "And Thy life shall be hanging (in doubt) before Thine eyes; and Thou shall fear day and night, and shalt not trust to Thy life." Also in the twenty-first Psalm: "They tore my hands and my feet; they numbered all my bones. And they gazed upon me, and saw me, and divided my garments among them, and upon my vesture they cast a lot. But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee." Also in the cxviiith Psalm: "Pierce my flesh with nails through fear of Thee." Also in the cxlth Psalm: "The lifting up of my hands is an evening sacrifice." Of which sacrifice Sophonias said: "Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His elect." Also in Zechariah: "And they shall look upon me, whom they have pierced." Also in the eighty-seventh Psalm: "I have called unto Thee, O Lord, the whole day; I have stretched out my hands unto Thee." Also in Numbers: "Not as a man is God suspended, nor as the son of man does He suffer threats." Whence in the Gospel the Lord says: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 373] Ephrem the Syrian on John 3:14
It was shown by the brazen [serpent], which by its nature cannot suffer, that he would suffer on the cross, who by his nature cannot die.

Source: COMMENTARY ON TATIAN’S DIATESSARON 14.15
[AD 397] Ambrose of Milan on John 3:14
It was good that the Lord ordained that, by the lifting up of the brazen serpent, the wounds of those who were bitten should be healed; for the brazen serpent is a type of the cross.… In the same way, the world was crucified in its allurements. Therefore not a real but a brazen serpent was hung. This is so because the Lord took on himself the likeness of a sinner in his body but, in actuality, was without sin. In this way, he imitated a serpent through the deceitful appearance of human weakness, so that when he laid aside the slough of the flesh, he might destroy the cunning of the true serpent.

Source: On the Holy Spirit 3.8.50
[AD 407] John Chrysostom on John 3:14
This again seems to depend upon what has gone before, and this too has a very close connection with it. For after having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, Was Paul crucified for you? Or were you baptized into the name of Paul? for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins.

2. But wherefore did He not say plainly, I am about to be crucified, instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, And how is it possible that they who believe in one crucified should be saved, when he himself is holden of death? He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe in the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world, therefore is His living Temple fastened to the Cross.
[AD 407] John Chrysostom on John 3:14
Having made mention of the gift of baptism, he proceeds to the source of it, that is, the cross.… These two things, more than anything else, declare his unspeakable love: that he both suffered for his enemies and, having died for his enemies, he freely gave them by baptism the entire forgiveness of all of their sins.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.1
[AD 430] Augustine of Hippo on John 3:14
Let me try to explain, as far as the Lord enables me to, what these signs mean. The rod stands for the kingdom, the snake for mortality. It was by the snake that humanity was given death to drink. The Lord was prepared to take this death on himself. So when the rod came down to earth it had the form of a snake because the kingdom of God, which is Jesus Christ, came down to earth. He put on mortality, which he also nailed to the cross.… In his mercy God provided a remedy, a remedy that restored health at the time but also foretold the wisdom that was to come in the future.… Whoever has been bitten by the snakes of sin need only gaze on Christ and will have healing for the forgiveness of sins. And so, brothers, it is the mortality that the Lord took on himself that the church must go on experiencing as his body, of which he is the head, as man, in heaven. So the church experiences mortality, which was inflicted through the seduction of the serpent. We owe death to the sin of the first persons, but afterward we shall reach eternal life through Jesus Christ our Lord. But when does the church arrive at life and return to the kingdom? At the end of the world. That is why he took it by the tail, which is the end, in order to restore his rod to its original condition.

Source: SERMON 6.7
[AD 430] Augustine of Hippo on John 3:14-15
(de Pecc. mer. et remiss. c. xxxii) Many dying in the wilderness from the attack of the serpents, Moses, by commandment of the Lord, lifted up a brazen serpent: and those who looked upon it were immediately healed. The lifting up of the serpent is the death of Christ; the cause, by a certain mode of construction, being put for the effect. The serpent was the cause of death, inasmuch as he persuaded man into that sin, by which he merited death. Our Lord, however, did not transfer sin, i. e. the poison of the serpent, to his flesh, but death; in order that in the likeness of sinful flesh, there might be punishment without sin, by virtue of which sinful flesh might be delivered both from punishment and from sin.

(Tr. xii. c. 11) As then formerly he who looked to the serpent that was lifted up, was healed of its poison, and saved from death; so now he who is conformed to the likeness of Christ's death by faith and the grace of baptism, is delivered both from sin by justification, and from death by the resurrection: as He Himself saith; That whosoever believeth on Him should not perish, but have everlasting life. What need then is there that the child should be conformed by baptism to the death of Christ, if he be not altogether tainted by the poisonous bite of the serpent?

(Tr. xii. c. 11) But there is this difference between the figure and the reality, that the one recovered from temporal death, the other from eternal.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:14
Him should not perish but have eternal life. Having explained sufficiently, and set before him the reason, why His Word of teaching does not run forth into the boundless and supernatural, but descends again to those things that were typically done by Moses of old, knowing that he could by leadings by means of figures scarce arrive at knowledge of the truth, rather than by the exactitude of spiritual inspirations, He saith He must surely be lifted up, as the serpent was by Moses, showing that search of history is most necessary, and all but saying to this man of no understanding, Search the Scriptures, for they are they which testify of Me. For serpents were springing upon them of Israel in the wilderness, and they, falling like ears of corn, and not a little distressed at this danger unexpectedly visiting them, with most piteous cry called for salvation from above and from God. But He, since He was Good and full of compassion, as God, commands Moses to set up a brazen serpent; and commands them therein to have a forethought of the salvation by faith. For the remedy to one bitten, was to look at the serpent put before him, and faith along with the sight wrought deliverance at the last extremity to the beholders. So much for the history. But it represents in act as it were in a type, the whole Mystery of the Incarnation. For the serpent signifies bitter and manslaying sin, which was devouring the whole race upon the earth, manifoldly biting the soul of man, and infusing the varied poison of wickedness. And no otherwise could we escape it thus conquering us, save by the succour alone which is from heaven. The Word of God then was made in the likeness oj sinful flesh, that He might condemn sin in the flesh, as it is written, and to those who gaze on Him with more steadfast faith, or by search into the Divine doctrines, might become the Giver of unending salvation. But the serpent being fixed upon a lofty base, signifies that Christ was altogether clear and manifest, so as to be unknown to none, or His being lifted up from the earth, as Himself says, by His Passion on the Cross.
[AD 444] Cyril of Alexandria on John 3:14
This story is a type of the whole mystery of the incarnation. For the serpent signifies bitter and deadly sin, which was devouring the whole race on the earth … biting the Soul of man and infusing it with the venom of wickedness. And there is no way that we could have escaped being conquered by it, except by the relief that comes only from heaven. The Word of God then was made in the likeness of sinful flesh, “that he might condemn sin in the flesh,” as it is written. In this way, he becomes the Giver of unending salvation to those who comprehend the divine doctrines and gaze on him with steadfast faith. But the serpent, being fixed upon a lofty base, signifies that Christ was clearly manifested by his passion on the cross, so that none could fail to see him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 735] Bede on John 3:14
With the wonderful skill of heavenly teaching, the Lord directs our attention to the teacher of the Mosaic law and to the spiritual meaning of his law, by recalling some of the ancient history and explaining that it happened as a figure of his own passion and of human salvation.

Source: Homilies on the Gospels 2.18
[AD 735] Bede on John 3:14
The sins that drag down soul and body to destruction at the same time are appropriately represented by the serpents, not only because they were fiery and poisonous [and] artful at bringing about death, but also because our first parents were led into sin by a serpent. And from being immortal they became mortal by sinning. The Lord is aptly made known by the bronze serpent, since he came in the likeness of sinful flesh. Just as the bronze serpent had the likeness of a fiery serpent but had absolutely none of the strength of harmful poison in its members—rather by being lifted up it cured those who had been stricken by the [live] serpents—so the Redeemer of the human race did not clothe himself in sinful flesh but in the likeness of sinful flesh, in order that by suffering death on the cross in [this likeness] he might free those who believed in him from all sin and even from death itself.Just as those who looked at the bronze serpent that had been lifted up as a sign were cured at that time from temporal death and the wounds that the serpents’ bites had caused, so too those who look at the mystery of the Lord’s passion by believing, confessing [and] sincerely imitating it are saved forever from every death they have incurred by sinning in mind and body.

Source: Homilies on the Gospels 2.18
[AD 735] Bede on John 3:14-15
He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man's salvation.

Source: Catena Aurea by Aquinas
[AD 740] Andrew of Crete on John 3:14
The cross is raised and appears above the earth, which until recently malice had kept hidden. It is raised, not to receive glory (for with Christ nailed to it what greater glory could it have?) but to give glory to God who is worshiped on it and proclaimed by it.… It is not surprising that the church rejoices in the cross of Christ and robes herself in festal clothes, revealing her bridal beauty as she honors this day. Nor is it surprising that this great throng of people has gathered together today to see the cross exposed aloft and to worship Christ whom they see raised upon it. For the cross is exposed in order to be raised and is raised to be exposed. What cross? The cross, which a little while ago was hidden in a place called The Skull but now is everywhere adored. This is what we rejoice over today; this is what we celebrate; this is the point of the present feast; this is the manifestation of the mystery.… For this hidden and life-giving cross had to be exposed, set on high like a city on a hill or a lamp on a stand, for all the world to see.

Source: HOMILY 11 ON THE EXALTATION OF THE VENERABLE CROSS
[AD 1107] Theophylact of Ohrid on John 3:14-15
(in loc.) See then the aptness of the figure. The figure of the serpent has the appearance of the beast, but not its poison: in the same way Christ came in the likeness of sinful flesh, being free from sin. By Christ's being lifted up, understand His being suspended on high, by which suspension He sanctified the air, even as He had sanctified the earth by walking upon it. Herein too is typified the glory of Christ: for the height of the cross was made His glory: for in that He submitted to be judged, He judged the prince of this world; for Adam died justly, because he sinned; our Lord unjustly, because He did no sin. So He overcame him, who delivered Him over to death, and thus delivered Adam from death. And in this the devil found himself vanquished, that he could not upon the cross torment our Lord into hating His murderers: but only made Him love and pray for them the more. In this way the cross of Christ was made His lifting up, and glory.

Source: Catena Aurea by Aquinas
[AD 215] Clement of Alexandria on John 3:15
And again: "He that believeth hath everlasting life."

Source: Clement of Alexandria Stromata Book V
[AD 220] Tertullian on John 3:15
But how far wider an extent the Lord assigns to those crimes we are sure: when He defines adultery to consist even in concupiscence, "if one shall have cast an eye lustfully on," and stirred his soul with immodest commotion; when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he who hates his brother is a murderer.

Source: On Idolatry
[AD 367] Hilary of Poitiers on John 3:15-16
God, who loved the world, gave his only begotten Son as a manifest token of his love. If the evidence of his love is this, that he bestowed a creature on creatures, gave a worldly being on the world’s behalf, granted one raised up from nothing for the redemption of objects equally raised up from nothing, such a cheap and petty sacrifice is a poor assurance of his favor toward us. Gifts of price are the evidence of affection: the greatness of the surrender is evidence of the greatness of the love. God, who loved the world, gave no adopted son but his own, his only begotten [Son]. Here is personal interest, true sonship, sincerity; not creation, or adoption, or pretence. Here is the proof of his love and affection, that he gave his own, his only begotten Son.

Source: ON THE TRINITY 6.40
[AD 373] Ephrem the Syrian on John 3:15-16
Abraham had many servants. Why did he [God] not tell him to offer up one of them as a sacrifice? It was only because his love would not be shown in a servant. His son was thus needed, so that through him Abraham’s love would be revealed. God had servants like this, but he did not show his love through any of them for his creatures, but rather through his Son, so that through him his love toward us might be proclaimed.…From [the time of] Abraham, the symbols of the wood and of the lamb began to take shape. Isaac was a symbol of the lamb [caught] in the tree, and Jacob showed the wood that was life-giving for water. Thus wood was esteemed as worthy for him to hang upon it, because not a bone in him was broken. As for the earth, its fruits are stimulated by wood, and for the sea, its treasures are taken by means of wood. This is also the case for the body and the soul. Thus it [the wood of the cross] was carved by the fury of the savage crowd. It was like a mute person in its silence, but in its use it bore fruit exalting the status of human beings.

Source: COMMENTARY ON TATIAN’S DIATESSARON 21.7, 9
[AD 390] Gregory of Nazianzus on John 3:15-16
Let us praise the Son first of all, venerating the blood that expiated our sins. He lost nothing of his divinity when he saved me, when like a good physician he stooped to my festering wounds. He was a mortal man, but he was also God. He was of the race of David but Adam’s creator. He who has no body clothed himself with flesh. He had a mother who, nonetheless, was a virgin. He who is without bounds bound himself with the cords of our humanity. He was victim and high priest—yet he was God. He offered up his blood and cleansed the whole world. He was lifted up on the cross, but it was sin that was nailed to it. He became as one among the dead, but he rose from the dead, raising to life also many who had died before him. On the one hand, there was the poverty of his humanity; on the other, the riches of his divinity. Do not let what is human in the Son permit you wrongfully to detract from what is divine. For the sake of the divine, hold in the greatest honor the humanity, which the immortal Son took on himself for love of you.

Source: POEM 2
[AD 407] John Chrysostom on John 3:15-16
He says that the one who was given was “the Son of God,” and he is the cause of life—of everlasting life. He who procured life for others by death would not himself be continually in death. For if those who believed on the crucified did not perish, much less does the one perish who is crucified. He who takes away the destitution of others is that much freer from it. He who gives life to others brings forth even more life to himself.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.2
[AD 407] John Chrysostom on John 3:15-16
The text, “God so loved the world,” shows such an intensity of love. For great indeed and infinite is the distance between the two. The immortal, the infinite majesty without beginning or end loved those who were but dust and ashes, who were loaded with ten thousand sins but remained ungrateful even as they constantly offended him. This is who he “loved.” For God did not give a servant, or an angel or even an archangel “but his only begotten Son.” And yet no one would show such anxiety even for his own child as God did for his ungrateful servants.…He laid down his life for us and poured forth his precious blood for our sakes—even though there is nothing good in us—while we do not even pour out our money for our own sake and neglect him who died for us when he is naked and a stranger.… We put gold necklaces on ourselves and even on our pets but neglect our Lord who goes about naked and passes from door to door.… He gladly goes hungry so that you may be fed; naked so that he may provide you with the materials for a garment of incorruption, yet we will not even give up any of our own food or clothing for him.… These things I say continually, and I will not cease to say them, not so much because I care for the poor but because I care for your souls.

Source: HOMILIES ON THE GOSPEL OF JOHN 27.2-3
[AD 407] John Chrysostom on John 3:15
Do you see the cause of the Crucifixion, and the salvation which is by it? Do you see the relationship of the type to the reality? There the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord's Body, built by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord's Death was free from all sin, as the brazen serpent from venom. For, says Peter, He did no sin, neither was guile found in His mouth. 1 Peter 2:22 And this is what Paul also declares, And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it. Colossians 2:16 For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, must hang, but, must be lifted up Acts 28:4; for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.
[AD 430] Augustine of Hippo on John 3:15-16
Unless the Father, you see, had handed over life, we would not have had life. And unless life itself had died, death would not have been slain. It is the Lord Christ himself, of course, that is life, about whom John the Evangelist says, “This is the true God and eternal life.” It was he himself that through the prophet had also threatened death with death, saying, “I will be your death, O death; I will be your sting.” This was as though he had said, “I will slay you by dying. I will swallow you up. I will take all your power away from you. I will rescue the captives you have held. You wanted to hold me, though innocent. It is right that you should lose those you had the power to hold.”

Source: SERMON 265B.4
[AD 700] Isaac of Nineveh on John 3:15-16
The sum of all is God, the Lord of all, who from love of his creatures has delivered his Son to death on the cross. For God so loved the world that he gave his only begotten Son for it. Not that he was unable to save us in another way, but in this way it was possible to show us his abundant love abundantly, namely, by bringing us near to him by the death of his Son. If he had anything more dear to him, he would have given it to us, in order that by it our race might be his. And out of his great love he did not even choose to urge our freedom by compulsion, though he was able to do so. But his aim was that we should come near to him by the love of our mind. And our Lord obeyed his Father out of love for us.

Source: ASCETICAL HOMILY 74
[AD 735] Bede on John 3:15-16
Our Redeemer and Maker, who was Son of God before the ages, became Son of man at the end of ages. Thus the one who, through the power of his divinity, had created us to enjoy the happiness of everlasting life, might himself restore us, through the weakness of our humanity, to recover the life we had lost.

Source: Homilies on the Gospels 2.18
[AD 220] Tertullian on John 3:16
In His address to Nicodemus He says: "So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." And again: "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

Source: Against Praxeas
[AD 220] Tertullian on John 3:16
John, in fact, exhorts us to lay down our lives even for our brethren, affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love.

Source: Scorpiace
[AD 220] Tertullian on John 3:16
And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force. Accordingly John also teaches that we must lay down our lives for the brethren; much more, then, we must do it for the Lord.

Source: On Flight in Persecution
[AD 367] Hilary of Poitiers on John 3:16
If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Son ship, birth, truth: no creation, no adoption, no lie: hereis the test of love and charity, that God sent His own and only begotten Son to save the world.
[AD 367] Hilary of Poitiers on John 3:16-18
(vi. de Trin. c. 40) If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Sonship, birth, truth: no creation, no adoption, no lie: here is the test of love and charity, that God sent His own and only begotten Son to save the world.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:16
What He says, is of this kind: Marvel not that I am to be lifted up that you may be saved, for this seems good to the Father, and He has so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, Scarcely for a righteous man will one die. Romans 5:7 Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, so loved, and that other, God the world, He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He loved. Again, the words which He added after these are alike significant, when He says, that He gave His Only-begotten Son, not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.

His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner, saying, That every one that believes in Him. should not perish, but have everlasting life. For when He had said, must be lifted up, and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was The Son of God, and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less does He perish who is crucified. He who takes away the destitution of others much more is He free from it; He who gives life to others, much more to Himself does He well forth life. Do you see that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God so love the world? From no other source but only from his goodness.

3. Let us now be abashed at His love, let us be ashamed at the excess of His lovingkindness, since He for our sakes spared not His Only-begotten Son, yet we spare our wealth to our own injury; He for us gave His Own Son, but we for Him do not so much as despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man submitting to sufferings and death for us, we set him before all others, count him among our chief friends, place in his hands all that is ours, and deem it rather his than ours, and even so do not think that we give him the return that he deserves. But towards Christ we do not preserve even this degree of right feeling. He laid down His life for us, and poured forth His precious Blood for our sakes, who were neither well-disposed nor good, while we do not pour out even our money for our own sakes, and neglect Him who died for us, when He is naked and a stranger; and who shall deliver us from the punishment that is to come? For suppose that it were not God that punishes, but that we punished ourselves; should we not give our vote against ourselves? Should we not sentence ourselves to the very fire of hell, for allowing Him who laid down His life for us, to pine with hunger? But why speak I of money? Had we ten thousand lives, ought we not to lay them all down for Him? And yet not even so could we do what His benefits deserve. For he who confers a benefit in the first instance, gives evident proof of his kindness, but he who has received one, whatever return he makes, he repays as a debt, and does not bestow as a favor; especially when he who did the first good turn was benefiting his enemies. And he who repays both bestows his gifts on a benefactor, and himself reaps their fruit besides. But not even this induces us; more foolish are we than any, putting golden necklaces about our servants and mules and horses, and neglecting our Lord who goes about naked, and passes from door to door, and ever stands at our outlets, and stretches forth His hands to us, but often regarding Him with unpitying eye; yet these very things He undergoes for our sake. Gladly does He hunger that you may be fed; naked does He go that He may provide for you the materials for a garment of incorruption, yet not even so do you give up any of your own. Some of your garments are moth-eaten, others are a load to your coffers, and a needless trouble to their possessors, while He who gave you these and all else that you possess goes naked.

But perhaps you do not lay them by in your coffers, but wear them and make yourself fine with them. And what gain you by this? Is it that the street people may see you? What then? They will not admire you who wearest such apparel, but the man who supplies garments to the needy; so if you desire to be admired, by clothing others, you will the rather get infinite applause. Then too God as well as man shall praise you; now none can praise, but all will grudge at you, seeing you with a body well arrayed, but having a neglected soul. So harlots have adornment, and their clothes are often more than usually expensive and splendid; but the adornment of the soul is with those only who live in virtue.

These things I say continually, and I will not cease to say them, not so much because I care for the poor, as because I care for your souls. For they will have some comfort, if not from you, yet from some other quarter; or even if they be not comforted, but perish by hunger, the harm to them will be no great matter. What did poverty and wasting by hunger injure Lazarus! But none can rescue you from hell, if you obtain not the help of the poor; we shall say to you what was said to the rich man, who was continually broiling, yet gained no comfort. God grant that none ever hear those words, but that all may go into the bosom of Abraham; by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.
[AD 407] John Chrysostom on John 3:16-18
Having said, Even so must the Son of man be lifted up, alluding to His death; lest His hearer should be cast down by His words, forming some human notion of Him, and thinking of His death as an evil1, He corrects this by saying, that He who was given up to death was the Son of God, and that His death would be the source of life eternal; So God loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life; as if He said, Marvel not that I must be lifted up, that you may be saved: for so it seemeth good to the Father, who hath so loved you, that He hath given His Son to suffer for ungrateful and careless servants. The text, God so loved the world, shows intensity of love. For great indeed and infinite is the distance between the two. He who is without end, or beginning of existence, Infinite Greatness, loved those who were of earth and ashes, creatures laden with sins innumerable. And the act which springs from the love is equally indicative of its vastness. For God gave not a servant, or an Angel, or an Archangel, but His Son. Again, had He had many sons, and given one, this would have been a very great gift; but new He hath given His Only Begotten Son.

(Hom. xxviii. 1) Because however He says this, slothful men in the multitude of their sins, and excess of carelessness, abuse God's mercy, and say, There is no hell, no punishment; God remits us all our sins. But let us remember, that there are two advents of Christ; one past, the other to come. The former was, not to judge but to pardon us: the latter will be, not to pardon but to judge us. It is of the former that He says, I have not come to judge the world. Because He is merciful, instead of judgment, He grants an internal remission of all sins by baptism; and even after baptism opens to us the door of repentance, which had He not done all had been lost; for all have sinned, and come short of the glory of God. (Rom. 3:23) Afterwards, however, there follows something about the punishment of unbelievers, to warn us against flattering ourselves that we can sin with impunity. Of the unbeliever He says, 'he is judged already.'—But first He says, He that believeth on Him is not judged. He who believeth, He says, not who enquires. But what if his life be impure? Paul very strongly declares that such are not believers: They confess, he says, that they know God, but in works deny Him. (Tit. 1:16) That is to say, Such will not be judged for their belief, but will receive a heavy punishment for their works, though unbelief will not be charged against them.

(Hom. xxviii. 1) Or the meaning is, that disbelief itself is the punishment of the impenitent: inasmuch as that is to be without light, and to be without light is of itself the greatest punishment. Or He is announcing what is to be. Though a murderer be not yet sentenced by the Judge, still his crime has already condemned him. In like manner he who believes not, is dead, even as Adam, on the day that he ate of the tree, died.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:16-18
(Tr. xii. c. 12) For why is He called the Saviour of the world, but because Ho saves the world? The physician, so far as his will is concerned, heals the sick. If the sick despises or will not observe the directions of the physician, he destroys himself.

(Tr. xii. c. 12) What didst thou expect Him to say of him who believed not, except that he is condemned. Yet mark His words: He that believeth not is condemned already. The Judgment hath not appeared, bat it is already given. For the Lord knows who are His; who are awaiting the crown, and who the fire.

(de Pecc. mer. et Rem. l. 1. c. 33) Where then do we place baptized children? Amongst those who believe? This is acquired for them by the virtue of the Sacrament, and the pledges of the sponsors. And by this same rule we reckon those who are not baptized, among those who believe not.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:16
He desireth to show openly herein, that He is God by Nature, since one must needs deem that He Who came forth from God the Father, is surely God also, not having the honour from without, as we have, but being in truth what He is believed to be. With exceeding skill does He say this, having joined therewith the love of God the Father to us, well and opportunely coming to discourse thereon. For He shames the unbelieving Nicodemus, yea rather, He shows that he is ungodly also. For the not coming readily to believe, when God teaches anything, what else is it, than laying upon the Truth a charge of falsehood? Besides this, in saying that He was given for the life of the world, He persuades him to consider seriously, of how great punishment they will be in danger, who from their mad folly, have made of no account so wondrous grace of God the Father. For God, says He, so loved the world that He gave His Only Begotten Son.

Let the Christ-opposing heretic again hear, and let him come forward and say, what is the greatness of the Love of God the Father, or how we should reasonably marvel at it. But he will say that the marvel of the love is seen, in His giving His Son for us, and that the Only Begotten. In order then that the great love of God the Father may remain and be preserved, let Him be held to be Son not a creature, I mean Son of the Essence of the Father, that is to say, Consubstantial with Him Who begat Him, and God verily and in truth. But if, according to thy speech, o thou, He possesseth not the being of the Essence of God the Father, He will also lose the being by Nature Son and God, and the wide-spread marvel of the Love of God will at length come to nought: for He gave a creature for creatures, and not truly His Son. Vainly too will the blessed Paul trouble us, saying, He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God? For confessedly he that despised trampleth under foot, but not the Very Son, but a fellow servant of Moses, if indeed creature be always akin to creature, in respect at least of having been made, even if it surpass the glory of another, in the excellences of being greater or better. But the word of Paul is true; and a severer penalty shall he pay who hath trodden under foot the Son, not as though he were transgressing against a creature, or one of the fellow servants of Moses. Great then and above nature is the Love of the Father, Who for the life of the world gave His Own Son and Who is of Himself.
[AD 604] Gregory the Dialogist on John 3:16-18
(1. xxvi. Mor. c. xxvii. [50.]) Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believeth not is condemned already. For the day of judgment does not try those who for unbelief are already banished from the sight of a discerning judge, are under sentence of damnation; but those, who retaining the profession of faith, have no works to show suitable to that profession. For those who have not kept even the sacraments of faith, do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence, and are not thought worthy of being convicted by the rebuke of Him whom they had despised Again; For an earthly sovereign, in the government of his state, has a different rule of punishment, in the case of the disaffected subject, and the foreign rebel. In the former case, he consults the civil law; but against the enemy he proceeds at once to war, and repays his malice with the punishment it deserves, without regard to law, inasmuch as he who never submitted to law, has no claim to suffer by the law.

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 3:16-18
Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believeth in Him, &c. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:16-18
Truly through the Son of God shall the world have life; for for no other cause came He into the world, except to save the world. God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

He who believes on Him, and cleaves to Him as a member to the head, will not be condemned.

He then gives the reason why he who believeth not is condemned, viz. because he believeth not in the name of the only begotten Son of God. For in this name alone is there salvation. God hath not many sons who can save; He by whom He saves is the Only Begotten.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:16-18
(in loc.) As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now conversely what belongs to man, he assigns to God the Word. The Son of God was impassible; but being one in respect of person with man, who was passible, the Son is said to be given up to death; inasmuch as He truly suffered, not in His own nature, but in His own flesh. From this death follows an exceeding great and incomprehensible benefit: viz. that whosoever believeth in Him should not perish, but have everlasting life. The Old Testament promised to those who obeyed it, length of days: the Gospel promises life eternal, and imperishable.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on John 3:17
He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." Moreover, when John (the Baptist) was asked what he happened to know of Jesus, he said: "The Father loveth the Son, and hath given all things into His hand.

Source: Against Praxeas
[AD 407] John Chrysostom on John 3:17
1. Many of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, There is no hell, there is no future punishment, God forgives us all sins. To stop whose mouths a wise man says, Say not, His mercy is great, He will be pacified for the multitude of my sins; for mercy and wrath come from Him, and His indignation rests upon sinners Sirach 5:6: and again, As His mercy is great, so is His correction also. Sirach 16:12 Where then, says one, is His lovingkindness, if we shall receive for our sins according to our deserts? That we shall indeed receive according to our deserts, hear both the Prophet and Paul declare; one says, You shall render to every man according to his work Psalm 62:12, Septuagint; the other, Who will render to every man according to his work. Romans 2:6 And yet we may see that even so the lovingkindness of God is great; in dividing our existence into two periods, the present life and that which is to come, and making the first to be an appointment of trial, the second a place of crowning, even in this He has shown great lovingkindness.

How and in what way? Because when we had committed many and grievous sins, and had not ceased from youth to extreme old age to defile our souls with ten thousand evil deeds, for none of these sins did He demand from us a reckoning, but granted us remission of them by the washing of Regeneration, and freely gave us Righteousness and Sanctification. What then, says one, if a man who from his earliest age has been deemed worthy of the mysteries, after this commits ten thousand sins? Such an one deserves a severer punishment. For we do not pay the same penalties for the same sins, if we do wrong after Initiation. And this Paul declares, saying, He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, do you suppose, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the Covenant an unholy thing, and has done despite unto the Spirit of grace? Hebrews 10:28-29 Such an one then is worthy of severer punishment. Yet even for him God has opened doors of repentance, and has granted him many means for the washing away his transgressions, if he will. Think then what proofs of lovingkindness these are; by Grace to remit sins, and not to punish him who after grace has sinned and deserves punishment, but to give him a season and appointed space for his clearing. For all these reasons Christ said to Nicodemus, God sent not His Son to condemn the world, but to save the world.

For there are two Advents of Christ, that which has been, and that which is to be; and the two are not for the same purpose; the first came to pass not that He might search into our actions, but that He might remit; the object of the second will be not to remit, but to enquire. Therefore of the first He says, I came not to condemn the world, but to save the world John 3:17; but of the second, When the Son shall have come in the glory of His Father, He shall set the sheep on His right hand, and the goats on His left. Matthew 25:31, 46 And they shall go, these into life; and these into eternal punishment. Yet His former coming was for judgment, according to the rule of justice. Why? Because before His coming there was a law of nature, and the prophets, and moreover a written Law, and doctrine, and ten thousand promises, and manifestations of signs, and chastisements, and vengeances, and many other things which might have set men right, and it followed that for all these things He would demand account; but, because He is merciful, He for a while pardons instead of making enquiry. For had He done so, all would at once have been hurried to perdition. For all, it says, have sinned, and come short of the glory of God. Romans 3:23 Do you see the unspeakable excess of His lovingkindness?

Source: HOMILIES ON THE GOSPEL OF JOHN 28.1
[AD 430] Augustine of Hippo on John 3:17
As far as it lies in the power of the physician, he has come to heal the sick. Whoever does not observe his orders destroys himself.… Why would he be called the Savior of the world unless he saves the world?

Source: TRACTATES ON THE GOSPEL OF JOHN 12.12
[AD 444] Cyril of Alexandria on John 3:17
Having plainly called Himself the Son of God the Father, He thought not good to leave the word without witness, but brings forward proof from the quality, so to say, of the things themselves, making the hearers more steadfast unto faith. For I was not sent, saith He, like the law-expounder Moses, condemning the world by the law, nor introducing the commandment unto conviction of sin, nor do I perform a servile ministry, but I introduce loving-kindness befitting the Master: I free the embondaged, as Son and Heir of the Father, I transform the law that condemneth into grace that justifieth, I release from sin him that is holden with the cords of his transgressions, I am come to save the world, not to condemn it. For it was right, it was right, saith He, that Moses, as a servant, should be a minister of the law that condemns, but that I as Son and God should free the whole world from the curse of the law and, by exceedingness of lovingkindness, should heal the infirmity of the world. If then the grace that justifieth is better than the commandment that condemneth, how is it not meet to conceive that He surpasseth the measure of the servant Who introduceth so God-befitting authority, and releaseth man from the bonds of sin?

This then is one aim of the passage under consideration, and no mean one. A second besides this, revolving through the same circuit, and introducing a consideration akin to those above, will be given from love of learning. The Saviour saw that Nicodemus was cleaving to the law of Moses, and was fast held to the more ancient commandment, and was somehow startled at the new Birth through the Spirit, shrinking from the new and Gospel polity, supposing it seems that this would be more burdensome than the things already enjoined. Being therefore not ignorant, as God, of the fear which from his ignorance had sprung upon him, by using one short argument, He frees him from all trouble on this score, and shows that the commandment of Moses, by reason of its condemning the world, is harder to be borne, and introduces Himself as a mild Judge, saying, For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.
[AD 202] Irenaeus on John 3:18
Separation from God is death, and separation from light is darkness. Separation from God consists in the loss of all the benefits that he has in store.… This is the same thing that happens in the case of a flood of light: those who have blinded themselves or have been blinded by others are forever deprived of the enjoyment of light. It is not that the light has inflicted on them the penalty of blindness, but it is that the blindness itself has brought calamity on them. Therefore the Lord declared, “He who believes in me is not condemned,” that is, he is not separated from God, for he is united to God through faith. On the other hand, he says, “He who believes not is condemned already, because he has not believed in the name of the only begotten Son of God,” that is, he has separated himself from God by his own doing.

Source: AGAINST HERESIES 5.27.2
[AD 215] Clement of Alexandria on John 3:18
(being already condemned, for "he that believeth not is condemned already".
"Little children, let us not love in word, or in tongue "says John, teaching them to be perfect, "but in deed and in truth; hereby shall we know that we are of the truth.".
"since he that believeth not, is "according to the utterance of the Saviour, "condemned already."

Source: Clement of Alexandria Stromata Book II
[AD 215] Clement of Alexandria on John 3:18
The prophet says with justification, “The ungodly are not so, but as the chaff that the wind drives away from the face of the earth. And so, the ungodly shall not stand in the judgment” because they are already condemned since “those who do not believe are condemned already.” “Nor do sinners sit in the counsel of the righteous,” inasmuch as they too are already condemned and are not united to those who have lived without stumbling. “For the Lord knows the way of the righteous; and the way of the ungodly shall perish.” Again, the Lord clearly shows sins and transgression to be in our own power.

Source: STROMATEIS 2.15
[AD 258] Cyprian on John 3:18
Also that they should lose the Light of the Lord. In Isaiah: "Come ye, and let us walk in the light of the Lord. For He hath sent away His people, the house of Israel." In His Gospel also, according to John: "That was the true light which lighteth every man that cometh into this world. He was in this world, and the world was made by Him, and the world knew Him not." Moreover, in the same place: "He that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God. And this is the judgment, that light is come into the world, and men loved darkness rather than light."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 258] Cyprian on John 3:18
That he who does not believe is judged already. In the Gospel according to John: "He that believeth not is already judged, because he hath not believed in the name of the only Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light." Of this also in the first Psalm: "Therefore the ungodly shall not rise up in judgment, nor sinners in the council of the righteous."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 367] Hilary of Poitiers on John 3:18
“He who believes,” says Christ, “is not judged.” And is there any need to judge a believer? Judgment arises out of ambiguity, and where ambiguity ceases, there is no call for trial and judgment. And so, not even unbelievers need to be judged, because there is no doubt about their being unbelievers. But after exempting believers and unbelievers alike from judgment, the Lord added a case for judgment of the human agents on whom it must be exercised. For there are some who stand midway between the godly and the ungodly, having affinities to both but strictly belonging to neither class, because they have come to be what they are by a combination of the two.… For many are kept within the pale of the church by the fear of God, yet they are tempted all the while to worldly faults by the allurements of the world. They pray, because they are afraid; they sin, because it is their will.… These, then, are they whom the judgment awaits that unbelievers have already had passed on them and believers do not need.

Source: HOMILY ON PSALM 1.21-22
[AD 407] John Chrysostom on John 3:18
Yet if He came not to judge the world, how is he that believes not judged already, if the time of judgment has not yet arrived? He either means this, that the very fact of disbelieving without repentance is a punishment, (for to be without the light, contains in itself a very severe punishment,) or he announces beforehand what shall be. For as the murderer, though he be not as yet condemned by the decision of the judge, is still condemned by the nature of the thing, so is it with the unbeliever. Since Adam also died on the day that he ate of the tree; for so ran the decree, In the day that you eat of the tree, you shall die Genesis 2:17, Septuagint; yet he lived. How then died he? By the decree; by the very nature of the thing; for he who has rendered himself liable to punishment, is under its penalty, and if for a while not actually so, yet he is by the sentence.

Lest any one on hearing, I came not to judge the world, should imagine that he might sin unpunished, and should so become more careless, Christ stops such disregard by saying, is judged already; and because the judgment was future and not yet at hand, He brings near the dread of vengeance, and describes the punishment as already come. And this is itself a mark of great lovingkindness, that He not only gives His Son, but even delays the time of judgment, that they who have sinned, and they who believe not, may have power to wash away their transgressions.

He that believes in the Son, is not judged. He that believes, not he that is over-curious: he that believes, not the busybody. But what if his life be unclean, and his deeds evil? It is of such as these especially that Paul declares, that they are not true believers at all: They profess that they know God, but in works they deny Him. Titus 1:16 But here Christ says, that such an one is not judged in this one particular; for his works indeed he shall suffer a severer punishment, but having believed once, he is not chastised for unbelief.

2. Do you see how having commenced His discourse with fearful things, He has concluded it again with the very same? For at first He says, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God: and here again, He that believes not on the Son, is judged already. Think not, He says, that the delay advantages at all the guilty, except he repent, for he that has not believed, shall be in no better state than those who are already condemned and under punishment.
[AD 407] John Chrysostom on John 3:18
He either means that disbelief itself is the punishment of the impenitent, insofar as being impenitent is to be without light, and to be without light is of itself the greatest punishment. Or he is announcing beforehand what is to be. Even if a murderer is not yet sentenced by the judge, still his crime has already condemned him. In the same way, he who does not believe is dead, even as Adam, on the day that he ate of the tree, died.

Source: HOMILIES ON THE GOSPEL OF JOHN 28.1
[AD 420] Jerome on John 3:18
Since we have already discussed at length the just man and his likeness to the tree, also the wicked man and his likeness, and have talked about the present world, it remains for us to meditate on the future life and on eternity. Therefore in judgment the wicked shall not stand, nor shall sinners, in the assembly of the just.' [Psalm 1:5] In the Gospel according to John, we read: 'He who believes in me is not judged; but he who does not believe in me is already judged.' [John 3:18] Who is left to be judged if both he who believes will no be judged and he who does not believe is already judged? Who will be judged on the day of judgment?

Let us reflect upon the one who stands between the believer and the non-believer, the one that is to be judged. He who believes will not be judged. Now he who believes does not sin; he who believes according to truth does not sin; he who has true faith does not sin. Actually, when we commit sin, it is because our mind is wavering in faith. When we are giving way to anger, when we are detracting from the reputation of another, when we are committing murder, when we are yielding to fornication, just where is our faith? Hence, the words: 'He who believes in me will not be judged'; there is no need to judge him, he is already blessed. Further, he who does not believe is already judged; he has already been judged un to punishment. Who, therefore, is to be judged? The one who indeed believes and yet yields to sin; he who has goodness, but has evil too; he who performs good acts at the time when he believes, but commits sin when his faith is weak.

Let us at this point consider the meaning of the words: 'Therefore in judgment the wicked shall not stand.' They shall not rise to be judged because they have already been judged, for 'he who does not believe in Me is already judged.' 'Nor shall sinners in the assembly of the just.' It does not say that sinners shall not rise again; but that they shall not stand in the assembly of the just; they do not deserve to stand with those who are not to be judged. If they believed in Me, says the Lord, they would rise up with those who do not have to be judged.

Source: Homily 1, on Psalm 1
[AD 444] Cyril of Alexandria on John 3:18
Having proved by facts, that He is both Son of God the Father, and introduceth into the world grace which is more excellent than the ministration of Moses (for how is not the being justified by grace better than the being condemned by the law?), He devised, as God, another way to bring unto the faith, from all quarters driving together to salvation them that were lost. He puts forth then to the believer as his reward the not being called to judgement, to the unbeliever punishment, bringing into one and the same way by both, calling to come readily unto the faith, some by desire for the grace, others by fear of suffering. He shows that heinous and great is the crime of unbelief, since He is Son and Only Begotten. For by how much is that worthy of belief which is insulted, so much the more will that which despises be condemned for his dire transgression. He says that he that believeth not is condemned already, in that he hath already determined against himself the due sentence of punishment, by knowingly rejecting Him Who gives not to be condemned.
[AD 604] Gregory the Dialogist on John 3:18
In the last judgment some perish without being judged. It says here of those … “He who does not believe is condemned already.” … Therefore, even all unbelievers rise again, but they rise to torment, not to judgment. For the day of judgment does not try those who are already banished from the sight of a discerning judge because of their unbelief. Rather, it tries those who, retaining the profession of faith, have no works to show that back up that profession. For those who have not kept even the sacraments of faith do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence and are not thought worthy of being convicted by the rebuke of him whom they had despised again.… For an earthly sovereign, in the government of his state, has a different rule of punishment in the case of the disaffected subject and the foreign rebel. In the former case he consults the civil law, but against the enemy he proceeds at once to war and repays his malice with the punishment it deserves without referencing the law, inasmuch as he who never submitted to law has no claim to suffer by the law.

Source: MORALS ON THE BOOK OF JOB 26.27.50
[AD 382] Apollinaris of Laodicea on John 3:19
Those who love darkness instead of the light have no excuse. They did not fail to believe Christ because of their ignorance but because they wanted to do what is evil, which Christ’s teaching would not permit. Then, whenever we hear “they could not believe,” let us understand this as not referring to the ability of their nature or to their subjugation to someone else but to their own free reason, which enslaved them to dishonorable passions, not wanting to let them revolt from their very base habits. For these know “the light,” but do not come to it, in case they might be convicted for their hypocrisy for saying that they know God while denying him by their actions.

Source: FRAGMENTS ON JOHN 14
[AD 407] John Chrysostom on John 3:19-21
(Hom. xxviii. 2) As if He said, So far from their having sought for it, or laboured to find it light itself hath come to them, and they have refused to admit it; Men loved darkness rather than light. Thus He leaves them no excuse. He came to rescue them from darkness, and bring them to light; who can pity him who does not choose to approach the light when it comes unto him?

(Hom. xxviii. 2) Then because it seemed incredible that man should prefer light to darkness, he gives the reason of the infatuation, viz. that their deeds were evil. And indeed had He come to Judgment, there had been some reason for not receiving Him; for he who is conscious of his crimes, naturally avoids the judge. But criminals are glad to meet one who brings them pardon. And therefore it might have been expected that men conscious of their sins would have gone to meet Christ, as many indeed did; for the publicans and sinners came and sat down with Jesus. But the greater part being too cowardly to undergo the toils of virtue for righteousness' sake, persisted in their wickedness to the last; of whom our Lord says, Every one that doeth evil, hateth the light. He speaks of those who choose to remain in their wickedness.

(Hom. xxvii. 2) No one reproves a Pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness all must condemn. If there are any Gentiles whose life is good, I know them not. But are there not Gentiles? it may be asked. For do not tell me of the naturally amiable and honest; this is not virtue. But show me one who has strong passions, and lives with wisdom. You cannot. For if the announcement of a kingdom, and the threats of hell, and other inducements, hardly keep men virtuous when they are so, such calls will hardly rouse them to the attainment of virtue in the first instance. Pagans, if they do produce any thing which looks well, do it for vain-glory's sake, and will therefore at the same time, if they can escape notice, gratify their evil desires as well. And what profit is a man's sobriety and decency of conduct, if he is the slave of vain-glory? The slave of vain-glory is no less a sinner than a fornicator; nay, sins oven oftener, and more grievously. However, even supposing there are some few Gentiles of good lives, the exceptions so rare do not affect my argument.

(Hom. xxviii. 3) He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shows that no one will leave a false religion for the true faith, till he first resolve to follow a right course of life.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:19
Yet he came not to judge or to enquire, but to pardon and remit transgressions, and to grant salvation through faith. How then fled they? Had He come and sat in His Judgment seat, what He said might have seemed reasonable; for he that is conscious to himself of evil deeds, is wont to fly his judge. But, on the contrary, they who have transgressed even run to one who is pardoning. If therefore He came to pardon, those would naturally most hasten to Him who were conscious to themselves of many transgressions; and indeed this was the case with many, for even publicans and sinners sat at meat with Jesus. What then is this which He says? He says this of those who choose always to remain in wickedness. He indeed came, that He might forgive men's former sins, and secure them against those to come; but since there are some so relaxed, so powerless for the toils of virtue, that they desire to abide by wickedness till their latest breath, and never cease from it, He speaks in this place reflecting upon these. For since, He says, the profession of Christianity requires besides right doctrine a sound conversation also, they fear to come over to us, because they like not to show forth a righteous life. Him that lives in heathenism none would blame, because with gods such as he has, and with rites as foul and ridiculous as his gods, he shows forth actions that suit his doctrines; but those who belong to the True God, if they live a careless life, have all men to call them to account, and to accuse them. So greatly do even its enemies admire the truth. Observe, then, how exactly He lays down what He says. His expression is, not He that has done evil comes not to the light, but he that does it always, he that desires always to roll himself in the mire of sin, he will not subject himself to My laws, but chooses to stay without, and to commit fornication without fear, and to do all other forbidden things. For if he comes to Me, he becomes manifest as a thief in the light, and therefore he avoids My dominion. For instance, even now one may hear many heathen say, that they cannot come to our faith, because they cannot leave off drunkenness and fornication, and the like disorders.

Well, says some one, but are there no Christians that do evil, and heathens that live discreetly? That there are Christians who do evil, I know; but whether there are heathens who live a righteous life, I do not yet know assuredly. For do not speak to me of those who by nature are good and orderly, (this is not virtue,) but tell me of the man who can endure the exceeding violence of his passions and (yet) be temperate. You cannot. For if the promise of a Kingdom, and the threat of hell, and so much other provision, can scarcely keep men in virtue, they will hardly go after virtue who believe in none of these things. Or, if any pretend to do so, they do it for show; and he who does so for show, will not, when he may escape observation, refrain from indulging his evil desires. However, that we may not seem to any to be contentious, let us grant that there are right livers among the heathen; for neither does this go against my argument, since I spoke of that which occurs in general, not of what happens rarely.

And observe how in another way He deprives them of all excuse, when He says that, the light came into the world. Did they seek it themselves, He says, did they toil, did they labor to find it? The light itself came to them, and not even so would they hasten to it. And if there be some Christians who live wickedly, I would argue that He does not say this of those who have been Christians from the beginning, and who have inherited true religion from their forefathers, (although even these for the most part have been shaken from right doctrine by their evil life,) yet still I think that He does not now speak concerning these, but concerning the heathen and the Jews who ought to have come to the right faith. For He shows that no man living in error would choose to come to the truth unless he before had planned for himself a righteous life, and that none would remain in unbelief unless he had previously chosen always to be wicked.

Do not tell me that a man is temperate, and does not rob; these things by themselves are not virtue. For what advantages it, if a man has these things, and yet is the slave of vainglory, and remains in his error, from fear of the company of his friends? This is not right living. The slave of a reputation is no less a sinner than the fornicator; nay, he works more and more grievous deeds than he. But tell me of any one that is free from all passions and from all iniquity, and who remains among the heathen. You can not do so; for even those among them who have boasted great things, and who have, as they say, mastered avarice or gluttony, have been, most of all men, the slaves of reputation, and this is the cause of all evils. Thus it is that the Jews also have continued Jews; for which cause Christ rebuked them and said, How can you believe, which receive honor from men? John 5:44

And why, pray, did He not speak on these matters with Nathanael, to whom He testified of the truth, nor extend His discourse to any length? Because even he came not with such zeal as did Nicodemus. For Nicodemus made this his work, and the season which others used for rest he made a season for hearing; but Nathanael came at the instance of another. Yet not even him did Jesus entirely pass by, for to him He says, Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man. John 1:51 But to Nicodemus He spoke not so, but conversed with him on the Dispensation and on eternal life, addressing each differently and suitably to the condition of his will. It was sufficient for Nathanael, because he knew the writings of the prophets, and was not so timid either, to hear only thus far; but because Nicodemus was as yet possessed by fear, Christ did not indeed clearly reveal to him the whole, but shook his mind so as to cast out fear by fear, declaring that he who did not believe was being judged, and that unbelief proceeded from an evil conscience. For since he made great account of honor from men, more than he did of the punishment; (Many, says the Evangelist, of the rulers believed on Him, but because of the Jews they did not confess John 12:42) on this point Christ touches him, saying, It cannot be that he who believes not on Me disbelieves for any other cause save that he lives an unclean life. Farther on He says, I am the Light John 8:12, but here, the Light came into the world; for at the beginning He spoke somewhat darkly, but afterwards more clearly. Yet even so the man was kept back by regard for the opinion of the many, and therefore could not endure to speak boldly as he ought.

Fly we then vainglory, for this is a passion more tyrannical than any. Hence spring covetousness and love of wealth, hence hatred and wars and strifes; for he that desires more than he has, will never be able to stop, and he desires from no other cause, but only from his love of vainglory. For tell me, why do so many encircle themselves with multitudes of eunuchs, and herds of slaves, and much show? Not because they need it, but that they may make those who meet them witnesses of this unseasonable display. If then we cut this off, we shall slay together with the head the other members also of wickedness, and there will be nothing to hinder us from dwelling on earth as though it were heaven. Nor does this vice merely thrust its captives into wickedness, but is even co-existent with their virtues, and when it is unable entirely to cast us out of these, it still causes us much damage in the very exercise of them, forcing us to undergo the toil, and depriving us of the fruit. For he that with an eye to this, fasts, and prays, and shows mercy, has his reward. What can be more pitiable than a loss like this, that it should befall man to bewail himself uselessly and in vain, and to become an object of ridicule, and to lose the glory from above? Since he that aims at both cannot obtain both. It is indeed possible to obtain both, when we desire not both, but one only, that from heaven; but he cannot obtain both, who longs for both. Wherefore if we wish to attain to glory, let us flee from human glory, and desire that only which comes from God; so shall we obtain both the one and the other; which may we all enjoy, through the grace and loving kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.
[AD 407] John Chrysostom on John 3:19
What He says, is of this kind: they are punished, because they would not leave the darkness, and hasten to the light. And hence He goes on to deprive them of all excuse for the future: Had I come, says He, to punish and to exact account of their deeds, they might have been able to say, 'this is why we started away from you,' but now I have come to free them from darkness, and to bring them to the light; who then could pity one who will not come from darkness unto light? When they have no charge to bring against us, but have received ten thousand benefits, they start away from us. And this charge He has brought in another place, where He says, They hated Me without a cause John 15:25: and again, If I had not come and spoken unto them, they had not had sin. John 15:22 For he who in the absence of light sits in darkness, may perchance receive pardon; but one who after it has come abides by the darkness, produces against himself a certain proof of a perverse and contentious disposition. Next, because His assertion would seem incredible to most, (for none would prefer darkness to light,) He adds the cause of such a feeling in them. What is that?
[AD 407] John Chrysostom on John 3:19
They are punished because they would not leave the darkness and hurry to the light.… Had I come to demand an accounting of their deeds, they might have been able to say that was the reason they stayed away. But now I have come to free them from the darkness and to bring them to the light. Who can pity the person who does not choose to approach the light when it comes to him but would rather remain in the darkness?

Source: HOMILIES ON THE GOSPEL OF JOHN 28.2
[AD 407] John Chrysostom on John 3:19
Then, because it seemed incredible that someone should prefer the light to darkness, he gives the reason for the infatuation, that is, that their deeds were evil.… Indeed, if he had come for judgment, there would have at least been a reason for not receiving him because one who is conscious of his crimes naturally avoids the judge. But criminals practically run to meet one who brings them pardon. Therefore, it might have been expected that those who are conscious of their sins would have gone to meet Christ, as many indeed did. Publicans and sinners came and sat down with Jesus.… But the majority was too cowardly to undergo the work of virtue for righteousness’ sake, and they persisted in their wickedness to the end.… They are always doing evil and looking for ways to roll around in the mire of sin, with no desire to subject themselves to my laws.

Source: HOMILIES ON THE GOSPEL OF JOHN 28.2
[AD 430] Augustine of Hippo on John 3:19-21
(Conf. l. x. c. xxiii. [34.]) Because they dislike being deceived, and like to deceive, they love light for discovering herself, and hate her for discovering them. Wherefore it shall be their punishment, that she shall manifest them against their will, and herself not be manifest unto them. They love the brightness of truth, they hate her discrimination; and therefore it follows, Neither cometh to the light, that his deeds should be reproved.

(de Pecc. mer. et Remiss. l. i. c. 33) He calls the works of him who comes to the light, wrought in God; meaning that his justification is attributable not to his own merits, but to God's grace.

(Tr. xii. 13, 14) But if God hath discovered all men's works to be evil, how is it that any have done the truth, and come to the light, i. e. to Christ? Now what He saith is, that they loved darkness rather than light; He lays the stress upon that. Many have loved their sins, many have confessed them. God accuseth thy sins; if thou accuse them too, thou art joined to God. Thou must hate thine own work, and love the work of God in thee. The beginning of good works, is the confession of evil works, and then thou doest the truth: not soothing, not flattering thyself. And thou art come to the light, because this very sin in thee, which displeaseth thee, would not displease thee, did not God shine upon thee, and His truth show it unto thee. And let those even who have sinned only by word or thought, or who have only exceeded in things allowable, do the truth, by making confession, and come to the light by performing good works. For little sins, if suffered to accumulate, become mortal. Little drops swell the river: little grains of sand become an heap, which presses and weighs down. The sea coming in by little and little, unless it be pumped out, sinks the vessel. And what is to pump out, but by good works, mourning, fasting, giving and forgiving, to provide against our sins overwhelming us?

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:19
He lets not the condemnation of the unbelievers remain without consideration, but recounts its causes, and shows clearly that, according to the words of the Proverbs, Not unjustly is the net spread for the birds. For they, saith He, who when it was in their power to be illuminated preferred to remain in darkness, how will not they fairly be determiners of punishment against themselves, and self-invited to suffering which it was in their power to escape, if they had been right provers of things, choosing rather to be enlightened than not, and studying to make the baser things second to the better? But He preserved the mind of man free from the bonds of necessity, and tending by its own impulses to both sides, that it might justly receive praise for good things, and punishment for the contrary. As indeed He showeth in another place, saying, If ye be willing and obedient, ye shall, eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword.
[AD 444] Cyril of Alexandria on John 3:19
Jesus says that unbelievers had the opportunity to be illuminated but preferred to remain in darkness. Such people, in fact, by failing to choose enlightenment, determine their own punishment against themselves and provoke their own suffering, which was in their power to escape. God preserved human freedom so that people might justly receive praise for good things and punishment for the contrary. As indeed he shows in another place, saying, “If you are willing and obedient, you shall eat the good of the land. But if you refuse and rebel, you shall be devoured by the sword.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.1
[AD 532] Pseudo-Dionysius the Areopagite on John 3:19
But his decision was, that the one is to be chosen, and the other avoided. To like effect is the saying, "Men loved darkness rather than light."
[AD 735] Bede on John 3:19-21
(in loc. c. 1) He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.

Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny.
But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:19-21
Here is the reason why men believed not, and why they are justly condemned; This is the condemnation, that light is come into the world.

Every one that doeth evil, hateth the light; i. e. he who is resolved to sin, who delights in sin, hateth the light, which detects his sin.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on John 3:20
For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts? " when David prays "Create in me a clean heart, O God," and Paul declares, "With the heart man believeth unto righteousness," and John says, "By his own heart is each man condemned; " when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles:

Source: A Treatise on the Soul
[AD 407] John Chrysostom on John 3:20
He said this about those who choose to remain in wickedness all the time. He indeed came so that he might forgive our former sins and secure them against those sins to come. But since there are some so relaxed, so powerless when it comes to virtue that they remain infatuated with wickedness until their dying breath, he reflects here on these kinds of people. For since, he says, the profession of Christianity requires a sound way of life besides right doctrine, they are afraid to come over to us because they would rather not have to live a righteous life. On the other hand, no one can blame a heathen because, with the kinds of gods he has and the foul and ridiculous rites that go along with those gods, his actions suit his doctrines. But those who belong to the true God, if they live a careless life, everyone will call them to account and accuse them. Even its enemies admire its truth. Observe, then, how exactly Jesus lays out what he is saying. His expression is not “the one who has done evil does not come to the light” but “the one who does it all the time, who desires always to roll himself in the mire of sin—this is the one who will not subject himself to my laws but chooses to stay outside and commit fornication without fear and do all kinds of other forbidden things. For if he comes to me, the light exposes him as a thief, which is why he avoids my dominion.”

Source: HOMILIES ON THE GOSPEL OF JOHN 28.2
[AD 430] Augustine of Hippo on John 3:20
People love truth when it shines on them and hate it when it rebukes them. For, because they are not willing to be deceived but definitely want to practice the art of deception, they love truth when it reveals itself and hate it when it reveals them. Because of this, truth shall requite them in such a way that those who were unwilling to be discovered by it are not only discovered by it against their will but also without revealing itself to them. This is the way the human mind, so blind and sick, so base and unseemly, desires to lie concealed but still not wanting anything to be concealed from it. Instead, it receives quite the opposite—not only is it not concealed from the truth, but the truth is concealed from it. Yet, even while it is as wretched as that, it still ultimately prefers to rejoice in truth rather than in falsehood. It looks forward to the day when, without any further trouble intervening, it will rejoice in that one truth by whom everything else is true.

Source: Confessions 10.23.34
[AD 444] Cyril of Alexandria on John 3:20
Profitably doth He go over what has been said, and convicts indolence unto things helpful of proceeding from love of evil, and of having its root in unwillingness to learn those things whereby one may become wise and good. For the doer of evil, says He, flees from and refuses the being in the Divine Light: not hiding from shame on account of evil (for so he would have been saved) but desiring to remain in ignorance of what is becoming, lest transgressing he should be smitten, falling upon the now keener convictions of his own conscience, and by means of at length clearly knowing what is good, should pay a more woeful account to the Judge, if he should not do what was pleasing to God. But he that doeth truth (that is, the lover and doer of the works of the Truth) cometh to the light, that his deeds may be made manifest that they are wrought in God. For he doth not reject the illumination in the Spirit, by It specially led to be able to understand in all calm collectedness, whether he hath transgressed the Divine commandment, and whether he hath wrought all things according to the Law of God.

It is then a plain proof of an unbridled tendency to evil, and unrestrained pleasure in what is worse, not to wish to learn that whereby one may avail to attain unto what is better: again of desire for the best, to thirst for illumination, and to make His Law a rule so to say and index unto a conversation pleasing to God. And the Divine Psalmist knowing that this was so, sings, The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.
[AD 220] Tertullian on John 3:21
The things that make us luminaries of the world are these—our good works. What is good, moreover (provided it is true and full), does not love darkness: it rejoices in being seen and exults over the very recognition it receives. To Christian modesty it is not enough to be so but to also appear so. For its fullness should be so great that it flows out from the mind to the clothing and bursts out from the conscience to the outward appearance.

Source: ON THE DRESS OF WOMEN 2.13
[AD 220] Tertullian on John 3:21
What is good, moreover, provided it be true and full, loves not darkness: it joys in being seen, and exults over the very pointings which are made at it.

Source: On the Apparel of Women Book II
[AD 430] Augustine of Hippo on John 3:21
He declares that the works of the one who comes to the light are wrought in God, because he is quite aware that his justification results from no merits of his own but from the grace of God.

Source: ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.62
[AD 430] Augustine of Hippo on John 3:21
But if God has discovered everyone’s works to be evil, how is it that any have done the truth and come to the light?… Now what [Jesus] said is that they “loved darkness rather than light.” He lays the emphasis on that. Many have loved their sins. Many also have confessed them.… God accuses your sins, and if you accuse them too, you are joined to God.… You must hate your own work and love the work of God in you. And when your own deeds begin to displease you, that is when your good works begin as you begin to find fault with your evil works. The beginning of good works is the confession of evil works, and then you do the truth and come to the light. How do you do the truth? You do not soothe or flatter yourself or say, “I am righteous,” while in actuality you are unrighteous. This is how you begin to do the truth. You come to the light so that your works may be shown to originate in God. And you have come to the light because this very sin in you, which displeases you, would not displease you if God did not shine on you and his truth show it to you. But the one who loves his sin, even after being admonished, hates the light admonishing him and flees from it so that his works that he loves may not be proved to be evil.… For little sins, if allowed to accumulate, lead to death. Little drops swell the river. Little grains of sand become a heap that presses and weighs down. The sea coming in little by little, unless it is pumped out, sinks the ship. And what does it mean “to pump out,” except that you do good works, mourn, fast, give and forgive so that sins do not overwhelm you?

Source: TRACTATES ON THE GOSPEL OF JOHN 12.13-14
[AD 407] John Chrysostom on John 3:22
Nothing can be clearer or bolder than truth.… It neither seeks concealment nor avoids danger, it fears no plots or cares for popularity. It is subject to no human weakness.… Our Lord went up to Jerusalem at the feasts to teach the people and help them through his miracles. After the festival he often visited the crowds who were gathered at the Jordan, choosing the most crowded places, not ostentatiously or out of love of honor but because he wanted to help the greatest number of people.

Source: HOMILIES ON THE GOSPEL OF JOHN 29.1
[AD 407] John Chrysostom on John 3:22
The Evangelist says further on that Jesus did not baptize, but his disciples did.… He had not yet given the Spirit, and so there was a good reason why he did not baptize. But his disciples did because they wanted to bring as many to faith as possible.

Source: HOMILIES ON THE GOSPEL OF JOHN 29.1
[AD 407] John Chrysostom on John 3:22-26
(Hom. xxix. 1) Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honour, but to teach the people His doctrines, and show miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judæa; and there he tarried with them, and baptized.

(Hom. xxix. 1) As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i. e. that the disciples only baptized.

(Hom. xxix. 1) Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist's language intimates, For John was not yet cast into prison.

(Hom. xx. 1) But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.

(Hom. xxix. 2) Meaning, He, Whom thou baptizedst, baptizeth. They did not say expressly, Whom thou baptizedst, for they did not wish to be reminded of the voice from heaven, but, He Who was with thee, i. e. Who was in the situation of a disciple, who was nothing more than any of us, He now separateth Himself from thee, and baptizeth. They add, To Whom thou barest witness; as if to say, Whom thou shewedst to the world, Whom thou madest renowned, He now dares to do as thou dost. Behold, the Same baptizeth. And in addition to this, they urge the probability that John's doctrines would fall into discredit. All men come to Him.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on John 3:22-26
(Hierom. Ep. c. xxiii. ad Evag.) It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in different places.
And they came, and were baptized.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:22
1. The course of reading from the Gospel of John, as those of you who are concerned for your own progress may remember, so proceeds in regular order, that the passage which has now been read comes before us for exposition today. You remember that we have expounded it, in the preceding discourses, from the very beginning of the Gospel, as far as the lesson of today. And though perhaps you have forgotten much of it, at least it remains in your memory that we have done our part in it. What you have heard from it about the baptism of John, even though you retain not all, yet I believe you have heard that which you may retain. Also, what was said as to why the Holy Spirit appeared in the shape of a dove; and how that most knotty question was solved, namely, what was that something in the Lord which John did not know, and which he learned by means of the dove, while already John knew Him, since, as Jesus came to be baptized, he said to Him, I ought to be baptized by You, and You come to me? when the Lord answered him, Suffer it now, that all righteousness may be fulfilled. Matthew 3:14

2. Now, therefore, the order of our reading obliges us to return to that same John. The same is he who was prophesied of by Isaiah, The voice of one crying in the wilderness, Prepare ye a way for the Lord, make His paths straight. Isaiah 40:3 Such testimony gave he to his Lord and (for the Lord deemed him worthy) his friend. And the Lord, even his friend, did also Himself bear witness to John. For concerning John He said, Among them that are born of women, there has not arisen a greater than John the Baptist. But as He put Himself before John, in that wherein He was greater, He was God. But he that is less, says He, in the kingdom of heaven is greater than he. Matthew 11:11 Less in age; greater in power, in deity, in majesty, in brightness: even as in the beginning was the Word, and the Word was with God, and the Word was God. In the preceding passages, however, John had given testimony to the Lord, in such wise that he did indeed call Him Son of God, but said not that He was God, nor yet denied it: he was silent as to His being God, not denied that He was God; but yet he was not altogether silent as to His being God, for perhaps we find this in the lesson of today. He had called Him Son of God; but men, too, have been called sons of God. He had declared Him to be of such excellence, that he was not himself worthy to loose the latchet of His shoe. Now this greatness gives us much to understand: whose shoe-latchet he was not worthy to loose, he than whom none greater had arisen among them that are born of women. He was more, indeed, than all men and angels. For we find an angel forbidding a man to fall at his feet. For example, when in the Apocalypse an angel was showing certain things to John, the writer of this Gospel, John, terrified at the greatness of the vision, fell down at the angel's feet. But said the angel, Rise; see that you do it not: worship God, for I am your fellow-servant, and the brethren's. Revelation 22:8-9 An angel, then, forbade a man to fall down at his feet. Is it not manifest that He must be above all angels, for whom a man, such that a greater than he has not risen among them that are born of women, declares himself to be not worthy to loose the latchet of His shoe?

3. John, however, may say something more evidently, that our Lord Jesus Christ is God. We may find this in the present passage, that it is perhaps of Him we have been singing, The Lord reigned over all the earth; against which they are deaf who imagine that He reigns only in Africa. But let them not suppose that it is not of Christ it is spoken when it is said, God reigned over all the earth. For who else is our King, but our Lord Jesus Christ? It is He that is our King. And what have you heard in the same psalm, in the verse just sung? Sing praises to our God, sing praises: sing praises to our King, sing praises. Whom he called God, the same he called our King: Sing praises to our God, sing praises: sing praises to our King, sing ye praises with understanding. And that you should not understand Him to whom you sing praises to reign in one part, he says, For God is King of all the earth. And how is He King of all the earth, who appeared in one part of the earth, in Jerusalem, in Judea,walking among men, born, sucking the breast, growing, eating, drinking, waking, sleeping, sitting at a well, wearied; laid hold of, scourged, spat upon,crowned with thorns, hanged on a tree, wounded with a spear, dead, buried? How then King of all the earth? What was seen locally was flesh, to carnal eyes only flesh was visible; the immortal majesty was concealed in mortal flesh. And with what eyes shall we be able to behold the immortal majesty, after penetrating through the structure of the flesh? There is another eye, there is an inner eye. Tobias, for example, was not without eyes, when, blind in his bodily eyes, he was giving precepts of life to his son. Tobit iv The son was holding the father's hand, that the father might walk with his feet, while the father was giving the son counsel to walk in the way of righteousness. Here I see eyes, and there I understand eyes. And better are the eyes of him that gives counsel of life, than his who holds the hand. Such eyes Jesus also required when He said to Philip, Am I so long time with you, and you have not known me? Such eyes He required when He said, Philip, he that sees me, sees the Father. These are the eyes of the understanding, these are the eyes of the mind. It is for that reason that the psalm, when it had said, For God is King of all the earth, immediately added, Sing ye praises with understanding. For in that I say, Sing ye praises to our God, I say that God is our King. But yet our King you have seen among men, as man; you have seen Him suffering, crucified, dead: there was in that flesh something concealed, which you might have seen with eyes of flesh. What was there concealed? Sing ye praises with understanding. Do not seek to see with the eyes what is beheld by the mind. Sing praises with the tongue, for He is among you as flesh; but because the Word was made flesh, and dwelt among us, render the sound to the flesh, render to God the gaze of the mind. Sing ye praises with understanding, and you see that the Word was made flesh, and dwelt among us.

4. Now let John also declare his witness: After these things came Jesus and His disciples into the land of Judea; and there He tarried with them, and baptized. Being baptized, He baptized. Not with that baptism with which He was baptized did He baptize. The Lord, being baptized by a servant, gives baptism, showing the path of humility and leading to the baptism of the Lord, that is, His own baptism, by giving an example of humility, in not Himself refusing baptism from a servant. And in the baptism by a servant, a way was prepared for the Lord; the Lord also being baptized, made Himself a way for them that come to Him. Let us hear Himself: I am the way, the truth, and the life. If you seek truth, keep the way, for the way and the truth are the same. The way that you are going is the same as the whither you are going: you are not going by a way as one thing, to an object as another thing; not coming to Christ by something else as a way, you come to Christ by Christ. How by Christ to Christ? By Christ the man, to Christ God; by the Word made flesh, to the Word which in the beginning was God with God; from that which man ate, to that which angels daily eat. For so it is written, He gave them bread of heaven: man ate the bread of angels. What is the bread of angels? In the beginning was the Word, and the Word was with God, and the Word was God. How has man eaten the bread of angels? And the Word was made flesh, and dwelt among us.

5. But though we have said that angels eat, do not fancy, brethren, that this is done with teeth. For if you think so, God, of whom the angels eat, is as it were torn in pieces. Who tears righteousness in pieces? But still, some one asks me, And who is it that can eat righteousness? Well, how is it said, Blessed are they that hunger and thirst after righteousness, for they shall be filled? The food which you eat carnally perishes, in order to refresh you; to repair your waste it is consumed: eat righteousness; and while you are refreshed, it continues entire. Just as by seeing this corporeal light, these eyes of ours are refreshed, and yet it is a corporeal thing that is seen by corporeal eyes. Many there have been, when too long in darkness, whose eyesight is weakened by fasting, as it were, from light. The eyes, deprived of their food (for they feed on light), become wearied by fasting, and weakened, so that they cannot bear to see the light by which they are refreshed; and if the light is too long absent, they are quenched, and the very sense of sight dies as it were in them. What then? Does the light become less, because so many eyes are daily fed by it? Your eyes are refreshed, and the light remains entire. As God was able to show this in the case of corporeal light to corporeal eyes, does He not show that other light to clean hearts as unwearied, continuing entire, and in no respect failing? What light? In the beginning was the Word, and the Word was with God. Let us see if this is light. For with You is the fountain of light, and in Your light shall we see light. On earth, fountain is one thing, light another. When thirsting, you seek a fountain, and to get to the fountain you seek light; and if it is not day, you light a lamp to get to the fountain. That fountain is the very light: to the thirsting a fountain, to the blind a light. Let the eyes be opened to see the light, let the lips of the heart be opened to drink of the fountain; that which you drink, you see, you hear, God becomes all to you; for He is to you the whole of these things which you love. If you regard things visible, neither is God bread, nor is God water, nor is God this light, nor is He garment nor house. For all these are things visible, and single separate things. What bread is, water is not; and what a garment is, a house is not; and what these things are, God is not, for they are visible things. God is all this to you: if you hunger He is bread to you; if you thirst He is water to you; if you are in darkness, He is light to you: for He remains incorruptible. If you are naked, He is a garment of immortality to you, when this corruptible shall put on incorruption, and this mortal shall put on immortality. All things can be said of God, and nothing is worthily said of God. Nothing is wider than this poverty of expression. You seek a fitting name for Him, you can not find it; you seek to speak of Him in any way soever, you find that He is all. What likeness have the lamb and the lion? Both is said of Christ. Behold the Lamb of God! How a lion? The Lion of the tribe of Judah has prevailed. Revelation 5:5

6. Let us hear John: Jesus baptized. We said that Jesus baptized. How Jesus? How the Lord? How the Son of God? How the Word? Well, but the Word was made flesh. And John also was baptizing in Ænon, near to Salim. A certain lake, Ænon. How do we know it was a lake? Because there was much water there, and they came and were baptized. For John was not yet cast into prison. If you remember (see, I say it again), I told you why John baptized: because the Lord must needs be baptized. And why must the Lord be baptized? Because many there would be to despise baptism, that they might appear to be endowed with greater grace than they saw other believers endowed with. For example, a catechumen, now living continently, might despise a married person, and say of himself that he was better than the other believer. That catechumen might possibly say in his heart, What need have I to receive baptism, to have just what that other man has, than whom I am already better? Therefore, lest that neck of pride should hurl to destruction certain men much elated with the merits of their own righteousness, the Lord was willing to be baptized by a servant, as if addressing His chief sons: Why do you extol yourselves? Why lift yourselves up because you have, one prudence, another learning, another chastity, another the courage of patience? Can you possibly have as much as I who gave you these? And yet I was baptized by a servant, you disdain to be baptized by the Lord. This is the sense of to fulfill all righteousness.

7. But some one will say, It were enough, then, that John baptized only the Lord; what need was there for others to be baptized by John? Now we have said this too, that if John had baptized only the Lord, men would not be without this thought, that John had a better baptism than the Lord had. They would say, in fact, So great was the baptism of John, that Christ alone was worthy to be baptized therewith. Therefore, to show that the baptism which the Lord was to give was better than that of John,— that the one might be understood as that of a servant, the other as that of the Lord,— the Lord was baptized to give an example of humility; but He was not the only one baptized by John, lest John's baptism should appear to be better than the baptism of the Lord. To this end, however, our Lord Jesus Christ showed the way, as you have heard, brethren, lest any man, arrogating to himself that he has abundance of some particular grace, should disdain to be baptized with the baptism of the Lord. For whatever the catechumen's proficiency, he still carries the load of his iniquity: it is not forgiven him until he shall have come to baptism. Just as the people Israel were not rid of the Egyptians until they had come to the Red Sea, so no man is rid of the pressure of sins until he has come to the font of baptism.

8. Then there arose a question on the part of John's disciples with the Jews about purifying. John baptized, Christ baptized. John's disciples were moved; there was a running after Christ, people were coming to John. Those who came to John, he sent to Jesus to be baptized; but they who were baptized by Christ were not sent to John. John's disciples were alarmed, and began to dispute with the Jews, as usually happens. Understand the Jews to have declared that Christ was greater, and that to His baptism people ought to have recourse. John's disciples, not yet understanding this, defended John's baptism. They came to John himself, that he might solve the question. Understand, beloved. And here we are given to see the use of humility, and, when people were erring in the subject of dispute, are shown whether John desired to glory in himself. Now probably he said, You say the truth, you contend rightly; mine is the better baptism, I baptized Christ Himself. John could say this after Christ was baptized. If he wished to exalt himself, what an opportunity he had to do so! But he knew better before whom to humble himself: to Him whom he knew to have come after himself by birth, he willingly yielded precedence by confessing Him. He understood his own salvation to be in Christ. He had already said above, We all have received out of His fullness; and this is to confess Him to be God. For how can all men receive of His fullness, if He be not God? For if He is man in such wise that He is not God, then Himself also receives of the fullness of God, and so is not God. But if all men receive of His fullness, He is the fountain, they are drinkers. They that drink of a fountain, both thirst and drink. The fountain never thirsts; it has never need of itself. Men need a fountain. With thirsty stomachs and parched lips they run to the fountain to be refreshed. The fountain flows to refresh, so does the Lord Jesus.

9. Let us see, then, what answer John gives: They came unto John, and said unto him, Rabbi, he that was with you beyond Jordan, to whom you bore witness, behold the same baptizes, and all men come to him: that is, What do you say? Ought they not to be hindered, that they may rather come to you? He answered and said, A man cannot receive anything, unless it be given him from heaven. Of whom, think you, had John said this? Of himself. As a man, I received, says he, from heaven. Note, my beloved: A man cannot receive anything, unless it be given him from heaven. You yourselves bear me witness that I said, I am not the Christ. As much as to say, Why do ye deceive yourselves? See how you have put this question before me. What have you said to me? 'Rabbi, he that was with you beyond Jordan, to whom you bore witness.' Then you know what sort of witness I bare to Him. Am I now to say that He is not the same whom I declared Him to be? And because I received somewhat from heaven, in order to be something, do you wish me to be empty of it, so as to speak against the truth? 'A man cannot receive anything, unless it be given him from heaven. You yourselves bear me witness that I said I am not the Christ.' You are not the Christ; but what if you are greater than He since you baptized Him? I am sent: I am the herald, He is the Judge.

10. But hear a far stronger, a far more expressive testimony. See ye what it is we are treating of; see ye that to love any person in place of Christ is adultery. Why do I say this? Let us attend to the voice of John. People could be mistaken in him, could think him to be the person he was not. He rejects the false honor, in order to hold the truth complete. See what he declares Christ to be; what does he say himself is? He that has the bride is the bridegroom. Be chaste, love the bridegroom. But what are you, who sayest to us, He that has the bride is the bridegroom? But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. The Lord our God will help me in proportion to the tumult of my heart, for it is full of sadness, to utter the grief I feel; but I beseech you by Christ Himself to imagine in thought what it will not be possible for me to utter; for I know that my grief cannot be expressed with befitting impressiveness. Now I see many adulterers who desire to get possession of the bride, purchased at so great a price, loved while deformed that she might be made fair, having been purchased and delivered and adorned by such an one; and those adulterers strive with their words to be loved instead of the bridegroom. Of that One it is said, This is He that baptizes. John 1:33 Who is he that goes forth from us and says, I am he that baptizes? Who is he that goes forth from us and says, That is holy which I give? Who is he that goes hence and says, It is good for you to be born of me? Let us hear the friend of the bridegroom, not the adulterers against the bridegroom; let us hear one jealous, but not for himself.

11. Brethen, return in thought to your own homes. I speak of carnal, I speak of earthly things; I speak after the manner of men, for the infirmity of your flesh. Many of you have, many of you wish to have, many, though you wish not to have, still have had wives; many who do not at all wish to have wives, are born of the wives of your fathers. This is a feeling that touches every heart. There is no man so alien from mankind in human affairs as not to feel what I say. Suppose that a man, having set out on a journey, had commended his bride to the care of his friend: See, I pray you, you are my dear friend; see to it, lest in my absence some other may perchance be loved in my stead. Then what sort of a person must he be, who, while the guardian of the bride or wife of his friend, does indeed endeavor that none other be loved, but if he wishes himself to be loved instead of his friend, and desires to enjoy her who was committed to his care, how detestable must he appear to all mankind! Let him see her gazing out of the window, or joking with some one somewhat too heedlessly, he forbids her as one who is jealous. I see him jealous, but let me see for whom he is jealous; whether for his absent friend or for his present self. Think that our Lord Jesus Christ has done this. He has committed His bride to the care of His friend; He has set out on a journey to a far country to receive a kingdom, as He says Himself in the Gospel, Luke 19:12 but yet is present in His majesty. Let the friend who has gone beyond the sea be deceived; and if he is deceived, woe to him who deceives! Why do men attempt to deceive God—God who looks at the hearts of all, and searches the secrets of all? But some heretic shows himself, and says, 'Tis I that give, 'tis I that sanctify, 'tis I that justify; go not to that other sect. He does well indeed to be jealous, but see for whom. Go not to idols, says he—he is rightly jealous; nor to diviners,— still rightly jealous. Let us see for whom he is jealous: What I give is holy, because it is I that give it; he is baptized whom I baptize; he whom I baptize not is not baptized. Hear the friend of the bridegroom, learn to be jealous for your friend; hear His voice who is He that baptizes. Why desire to arrogate to yourself what is not yours? Is he so very absent who has left here his bride? Do you not know, that He who rose from the dead is sitting at the right hand of the Father? If the Jews despised Him hanging on the tree, do you despise Him sitting in heaven? Be assured, beloved, that I suffer great grief of this matter; but, as I have said, I leave the rest to your thoughts. I cannot utter it if I speak the whole day. If I bewail it the whole day, I do not enough. I cannot utter it, if I should have, as the prophet says, a fountain of tears; and were I changed into tears, and to become all tears, were I turned into tongues, and to become all tongues, it were not enough.

12. Let us return and see what this John says: He that has the bride is the bridegroom; she is not my bride. And do you not rejoice in the marriage? Yea, says he, I do rejoice: But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the voice of the bridegroom. Not because of my own voice, says he, do I rejoice, but because of the Bridegroom's voice. I am in the place of hearer; He, of speaker: I am as one that must be enlightened, He is the light; I am as the ear, He is the word. Therefore the friend of the Bridegroom stands and hears Him. Why stands? Because he falls not. How falls not? Because he is humble. See him standing on solid ground; I am not worthy to loose the latchet of His shoe. You do well to be humble; deservedly you do not fall; deservedly you stand, and hear Him, and rejoicest greatly for the Bridegroom's voice. So also the apostle is the Bridegroom's friend; he too is jealous, not for himself, but for the Bridegroom. Hear his voice when he is jealous: I am jealous over you, said he, with the jealousy of God: not with my own, nor for myself, but with the jealousy of God. Why? How? Over whom are you jealous, and for whom? For I have espoused you to one husband, to present a chaste virgin to Christ. Why do you fear, then? Why are you jealous? I fear, says he, lest, as the serpent beguiled Eve by his subtlety, so your minds should be corrupted from the chastity which is in Christ. 2 Corinthians 11:2-3 The whole Church is called a virgin. You see that the members of the Church are various, that they are endowed with and do rejoice in various gifts: some men wedded, some women wedded; some are widowers who seek no more to have wives, some are widows who seek no more to have husbands; some men preserve continence from their youth, some women have vowed their virginity to God: various are the gifts, but all these are one virgin. Where is this virginity, for it is not in the body. It belongs to few women; and if virginity can be said of men, to few men in the Church belongs a holy integrity even of body; yet one such is a more honorable member. Other members, however, preserve virginity, not in body, but all in mind. What is the virginity of the mind? Entire faith, firm hope, sincere charity. This is the virginity which he, who, was jealous for the Bridegroom, feared might be corrupted by the serpent. For, just as the bodily member is marred in a certain part, so the seduction of the tongue defiles the virginity of the heart. Let her who does not desire without cause to keep virginity of body, see to it that she be not corrupted in mind.

13. What shall I say, then, brethren? Even the heretics have virgins, and there are many virgins among heretics. Let us see whether they love the Bridegroom, so that this virginity may be guarded. For whom is it guarded? For Christ. Let us see if it be for Christ, and not for Donatus: let us see for whom this virginity is preserved: you can easily prove. Behold, I show you the Bridegroom, for He shows Himself. John bears witness to Him: This is He that baptizes. O you virgin, if for this Bridegroom you preserve your virginity, why do you run to him who says, I am he that baptizes, while the friend of the Bridegroom tells you, This is He that baptizes? Again, your Bridegroom possesses the whole world; why, then, should you be defiled with a part of it? Who is the Bridegroom? For God is King of all the earth. This your Bridegroom possesses the whole, because He purchased the whole. See at what price He purchased it, that you may understand what He has purchased. What price has He given? He gave His blood. Where gave He, where shed He, His blood? In His passion. Is it not to your Bridegroom you sing, or feignest to sing, when the whole world was purchased: They pierced my hands and my feet, they counted all my bones: but they themselves considered me, they looked upon me, they divided my garments among them, and upon my vesture they cast lots? You are the bride, acknowledge your Bridegroom's vesture. Upon what vesture was the lot cast? Ask the Gospel; see to whom you are espoused, see from whom you receive pledges. Ask the Gospel; see what it tells you in the suffering of the Lord. There was a coat there: let us see what kind; woven from the top throughout. What does the coat woven from the top signify, but charity? What does this coat signify, but unity? Consider this coat, which not even the persecutors of Christ divided. For it says, They said among themselves, Let us not divide it, but let us cast lots upon it. Behold that of which the psalm spoke! Christ's persecutors did not rend His garment; Christians divide the Church.

14. But what shall I say, brethren? Let us see plainly what He purchased. For there He bought, where He paid the price. Paid it for how much? If He paid it only for Africa, let us be Donatists, and not be called Donatists, but Christians; since Christ bought only Africa: although even here are other than Donatists. But He has not been silent of what He bought in this transaction. He has made up the account: thanks be to God, He has not tricked us. Need there is for that bride to hear, and then to understand to whom she has vowed her virginity. There, in that psalm where it says, They pierced my hands and my feet, they counted all my bones; wherein the Lord's passion is most openly declared—the psalm which is read every year on the last week, in the hearing of the whole people, at the approach of Christ's passion; and this psalm is read both among them and us—there, I say, note, brethren, what He has bought: let the bill of merchandise be read: hear ye what He bought: All the ends of the earth shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship in His sight: for the kingdom is His, and He shall rule the nations. Behold what it is He has bought! Behold! For God, the King of all the earth, is your Bridegroom. Why, then, would you have one so rich reduced to rags? Acknowledge Him: He bought the whole; yet you say, You have a part of it here. Oh, would that you were well-pleasing to your Spouse; would that you who speaks were not defiled, and, what is worse, defiled in heart, not in body! You love a man instead of Christ; love one that says, 'Tis I that baptize; not hearing the friend of the Bridegroom when he says, This is He that baptizes; not hearing him when he says, He that has the bride is the Bridegroom. I have not the bride, said he; but what am I? But the friend of the Bridegroom, who stands and hears Him, rejoices greatly, because of the Bridegroom's voice.

15. Evidently, then, my brethren, it profits those men nothing to keep virginity, to have continence, to give alms. All those doings which are praised in the Church profit them nothing; because they rend unity, namely, that coat of charity. What do they? Many among them are eloquent; great tongues, streams of tongues. Do they speak like angels? Let them hear the friend of the Bridegroom, jealous for the Bridegroom, not for himself: Though I speak with the tongues of men and of angels, and have not charity, I have become as sounding brass, or a tinkling cymbal. 1 Corinthians 13:1

16. But what say they? We have baptism. You have, but not yours. It is one thing to have, another to own. Baptism you have, for you have received to be baptized, received as one enlightened, provided you be not darkened of yourself; and when you give, you give as a minister, not as owner; as a herald proclaiming, not as a judge. The judge speaks through the herald, and nevertheless it is not written in the registers, The herald said, but, The judge said. Therefore see if what you give is yours by authority. But if you have received, confess with the friend of the Bridegroom, A man cannot receive anything, unless it be given him from heaven. Confess with the friend of the Bridegroom, He that has the bride is the Bridegroom; but the friend of the Bridegroom stands and hears Him. But O, would you stood and hear Him, and not fall, to hear yourself! For by hearing Him, you would stand and hear; for you will speak, and your head is puffed with pride. I, says the Church, if I am the bride, if I have received pledges, if I have been redeemed at the price of that blood, do hear the voice of the Bridegroom; and I do hear the voice of the Bridegroom's friend too, if he give glory to my Bridegroom, not to himself. Let the friend speak: He that has the bride is the Bridegroom; but the friend of the Bridegroom stands and hears Him, and rejoices greatly because of the voice of the Bridegroom. Behold, you have sacraments; and I grant that you have. You have the form, but you are a branch cut off from the vine; you have a form, I want the root. There is no fruit of the form, except where there is a root; but where is the root but in charity? Hear the form of the cut-off branches; let Paul speak: Though I know all mysteries, says he, and have all prophecy, and all faith (and how great a faith!), so as to remove mountains, and have not charity, I am nothing.

17. Let no man tell you fables, then. Pontius wrought a miracle; and Donatus prayed, and God answered him from heaven. In the first place, either they are deceived, or they deceive. In the last place, grant that he removes mountains: And have not charity, says the apostle, I am nothing. Let us see whether he has charity. I would believe that he had, if he had not divided unity. For against those whom I may call marvel-workers, my God has put me on my guard, saying, In the last times there shall arise false prophets, doing signs and wonders, to lead into error, if it were possible, even the elect: Lo, I have foretold it to you. Mark 13:22-23 Therefore the Bridegroom has cautioned us, that we ought not to be deceived even by miracles. Sometimes, indeed, a deserter frightens a plain countryman; but whether he is of the camp, and whether he is the better of that character with which he is marked, is what he who would not be frightened or seduced attends to. Let us then, my brethren, hold unity: without unity, even he who works miracles is nothing. The people Israel was in unity, and yet wrought no miracles: Pharaoh's magicians were out of unity, and yet they wrought the like works as Moses. Exodus 7:12 The people Israel, as I have said, wrought no miracles. Who were saved with God— they who did, or they who did not, work miracles? The Apostle Peter raised a dead person: Simon Magus did many things: there were there certain Christians who were not able to do either what Peter did or what Simon did; and wherein did they rejoice? In this, that their names were written in heaven. For this is what our Lord Jesus Christ said to the disciples on their return, because of the faith of the Gentiles. The disciples, in truth, themselves said, boasting, Behold, Lord, in Your name even the devils are subject to us. Rightly indeed they confessed, they brought the honor to the name of Christ; and yet what does He say to them? Do not ye glory in this, that the devils are subject to you; but rejoice that your names are written in heaven. Luke 10:17 Peter cast out devils. Some old widow, some lay person or other, having charity, and holding the integrity of faith, forsooth does not do this. Peter is the eye in the body, that man is the finger, yet is he in the same body in which Peter is; and if the finger has less power than the eye, yet it is not cut off from the body. Better is it to be a finger and to be in the body, than to be an eye and to be plucked out of the body.

18. Therefore, my brethren, let no man deceive you, let no man seduce you: love the peace of Christ, who was crucified for you, while He was God. Paul says, Neither he that plants is anything, neither he that waters, but God who gives the increase. 1 Corinthians 3:7 And does any of us say that he is something? If we say that we are something, and give not the glory to Him, we are adulterers; we desire ourselves to be loved, not the Bridegroom. Love ye Christ, and us in Him, in whom also you are beloved by us. Let the members love one another, but live all under the Head. With grief indeed, my brethren, I have been obliged to speak much, and yet I have said little: I have not been able to finish the passage; God will help us to finish it in due season. I did not wish to burden your hearts further; I wish them to be free for sighs and prayers in behalf of those who are still deaf and do not understand.
[AD 430] Augustine of Hippo on John 3:22-26
(Tr. xiii. c. 4) Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord's baptism, i. e. His own; for Jesus baptized, as the Lord, the Son of God.

(Tr. xiii. c. 6) But why did John baptize? Because it was necessary that our Lord should be baptized. And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.

(Tr. xiii. c. 8) The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John's disciples did not understand so much, and defended John's baptism. At last they come to John, to solve the question: And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, behold, the Same baptizeth.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:22
After the conversation with Nicodemus had now reached its conclusion, the Divine Evangelist again prepares something else most profitable. For enlightened by the Divine Spirit to the exposition of things most needful, he knew that it would exceedingly profit his readers to know clearly, how great the excellence, and by how great measures, the baptism of Christ surpasses that of John. For it was indeed not far from his expectation, that certain would arise who of their folly should dare to say, either that there was no difference whatever between them, but that they ought to be crowned with equal honours; or, having stumbled into folly even wilder than this, say, that the vote of superiority ought to be taken away from Christ's baptism, and the superiority shamelessly lavished on the baptism by water. For what daring is not attainable by the ill-instructed, or through what blasphemy do they not rush, who rising up against the holy doctrines of the Church, pervert all equity, as it is written? The most wise Evangelist then, that he might destroy beforehand the plea for their vain-babbling, introduces the holy Baptist laying before his disciples the solution of the question. Christ therefore baptizes through His own disciples: likewise John too, and not altogether by the hands of others, nor yet did he baptize in those same fountains, where Christ was manifested doing this, but near to Salim, as it is written, and in one of the neighbouring fountains. And through the very distinction (in a way) of the fountains of waters does he show the difference of the baptism, and signify as in a figure that his baptism is not the same as that of our Saviour Christ: yet was it near and round about, bringing in a kind of preparation and introduction to the more perfect one. As then the law of Moses too is said to have a shadow of the good things to come, not the very image of the things (for the Mosaic letter is a kind of preparatory exercise and pre-instruction for the worship in the Spirit, travailing with the truth hidden within), so shalt thou conceive too of the baptism unto repentance.
[AD 735] Bede on John 3:22-26
After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.

John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned.

The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John's baptism convey before Christ's. As John preached repentance, announced Christ's baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ's baptism.

He evidently here is relating what Christ did before John's imprisonment; a part which has been passed over by the rest, who commence after John's imprisonment.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:22-26
By Judæa are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither cometh Christ and His disciples, i. e. His doctrine and enlightenment; and there He is known by His cleansing men from sin: And there He tarried with them, and baptized.

Meaning, Passing by thee, all men run to the baptism of Him Whom thou baptizedst.

Source: Catena Aurea by Aquinas
[AD 339] Eusebius of Caesarea on John 3:23-24
For it is evident that the three Evangelists recorded only the deeds done by the Savior for one year after the imprisonment of John the Baptist and indicated this in the beginning of their account.… They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period that had been omitted by the earlier Evangelists and of the deeds done by the Savior during that period; that is, of those that were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: “This was the beginning of the miracles that Jesus did”; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim.… “For John was not yet cast into prison.” John accordingly, in his Gospel, records the deeds of Christ that were performed before the Baptist was cast into prison, but the other three Evangelists mention the events that happened after that time.

Source: ECCLESIASTICAL HISTORY 3.24.8-12
[AD 407] John Chrysostom on John 3:25
For the disciples of John being ever jealously disposed towards Christ's disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ's disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He does not say, that a certain Jew questioned with them, but that, there arose a questioning from the disciples of John with a certain Jew, concerning purification.

2. And observe, I pray you, the Evangelist's inoffensiveness. He does not speak in the way of invective, but as far as he is able softens the charge, merely saying, that a question arose; whereas the sequel (which he has also set down in an inoffensive manner) makes it plain that what was said was said from jealousy.
[AD 407] John Chrysostom on John 3:25
Why, when the disciples of Jesus were baptizing, didn’t John stop baptizing? Why did he continue even until he was led to prison?… He would have made the disciples of Jesus seem the more revered if he had stopped when they began.… But he did so because he did not want to excite his own disciples to an even stronger rivalry and contention than there already was between the two. For even if he had proclaimed Christ ten thousand times and given him the chief place, making himself much more the inferior, he still would not have been able to persuade his disciples to run to Christ. In fact, they would have most likely become more hostile. This is why Christ began to preach more constantly once John was removed. Indeed, the reason, I think, why John’s death was permitted and Christ was made the great preacher in his place was so that the people might transfer their affections entirely to Christ and no longer be divided between the two.…Instead, by continuing to preach, John received no glory for himself but sent hearers to Christ. And he was better able to do this service than Christ’s own disciples were. This is because his testimony was so free from suspicion and his reputation with the people so much higher than theirs.…
But if anyone asks how the disciples’ baptism was better than John’s, we reply that it was not. Both alike were without the gift of the Spirit, both parties alike had one reason for baptizing, that is, to lead the baptized to Christ.… That the baptisms had no superiority over one another is shown by what follows [in the dispute].…
For the disciples of John did become so envious of Christ’s disciples, and even of Christ himself, that when they saw the latter baptizing, they threw contempt on their baptism as being inferior to that of John’s. And they tried to persuade one of those who were baptized of this but were not successful. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying that “there arose a question from John’s disciples with a certain Jew,” instead of saying, “A certain Jew posed a question.”

Source: HOMILIES ON THE GOSPEL OF JOHN 29.1
[AD 430] Augustine of Hippo on John 3:25
John baptized, Christ baptized. John’s disciples were moved; there was a running after Christ, people were coming to John. Those who came to John, he sent to Jesus to be baptized. But those who were baptized by Christ were not sent to John. John’s disciples were alarmed and began to dispute with the Jews, as usually happens. The Jews then asserted Christ to be the greater person and his baptism necessary to be received. But John’s disciples did not yet understand as much and defended John’s baptism. At last they come to John to solve the question.…“And they came to John and said to him, ‘Rabbi, he that was with you beyond the Jordan, behold, the same baptizes.’ ” … In other words, “What do you say? Shouldn’t they be stopped so that the people come to you instead?”

Source: TRACTATES ON THE GOSPEL OF JOHN 13.8-9
[AD 444] Cyril of Alexandria on John 3:25
The Jews being powerless to commend the purifications of the law, and not able to advocate the cleansing through the ashes of an heifer, plan something against John's disciples, whereby they thought to cause them no slight vexation, albeit easily worsted in their own matters. For since they who attended the blessed Baptist, appeared to be more excellent and of more understanding than the Pharisees, admiring the baptism of their own teacher, and opposing the purifications after the law; they are vexed at these things, who are diligent in reviling only and most ready unto all wickedness: and even overturning their own case, they praise Christ's Baptism, not rightly disposed, nor pouring forth true praise on it, but exasperated to the mere distressing of them; and lending out a statement against their opinion, until their purpose should attain its accomplishment. They cannot then adduce any reasonable proof, nor do they even support Christ out of the holy Scriptures (for, whence were such understanding to the uninstructed?): but they merely allege in confirmation of their own arguments, that very few in number are those who come to John, but that they flock together to Christ. For haply they in their exceeding folly thought that they should carry off the vote of victory, and might speak out in behalf of the legal purifications, as having already conquered, by giving the palm over John's to the Baptism bestowed by Christ on those who come to Him. And they vex those with whom their dispute was: but they get off with difficulty and leave the disciples of John, much more beaten by their ill-considered dispute. For they crown with compulsory praises, and against their will, the Lord.
[AD 407] John Chrysostom on John 3:26
That is, He whom you baptized; for this they imply when they say, to whom you bore witness, as though they had said, He whom you pointed out as illustrious, and make remarkable, dares to do the same as thou. Yet they do not say, He whom you baptized baptizes; (for then they would have been obliged to make mention of the Voice that came down from heaven, and of the descent of the Spirit;) but what say they? He that was with you beyond Jordan, to whom you bore witness; that is, He who held the rank of a disciple, who was nothing more than we, this man has separated himself, and baptizes. For they thought to make him jealous, not only by this, but by asserting that their own reputation was now diminishing. All, say they, come to Him. Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry. What then does John? He did not rebuke them severely, fearing lest they should separate themselves again from him, and work some other mischief. What are his words?
[AD 407] John Chrysostom on John 3:26
“He whom you baptized, baptizes,” John’s disciples in effect say, although not in so many words. They add, “To whom you bore witness,” as if to say that the one you showed to the world, the one you made famous now dares to do as you do. They did not say “whom you baptized,” because they did not want to be reminded of the voice from heaven and of the descent of the Spirit. And so, instead they said, “He who was with you …”—that is, the one who held the rank of a disciple and who was nothing more than any of us—he now separates himself from you and baptizes. They thought they would make John jealous, not only by this but by asserting that their own reputation was now diminishing. “All,” they say, “come to him.”

Source: HOMILIES ON THE GOSPEL OF JOHN 29.2
[AD 258] Cyprian on John 3:27
That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven."387 Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? "388 Also in the first of Kings: "Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge."389 Also in the same place: "The bow of the mighty men has been made weak, and the weak are girt about with strength."390 Of this same thing in the Maccabees: "It is just to be subjected to God, and that a mortal should not think things equal to God."391 Also in the same place: "And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished."392

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 258] Cyprian on John 3:27
Julianus of Telepte said: It is written, "No man can receive anything unless it have been given him from heaven." If heresy is from heaven, it can also give baptism.

Source: The Seventh Council of Carthage Under Cyprian
[AD 407] John Chrysostom on John 3:27
Marvel not, if he speak of Christ in a lowly strain; it was impossible to teach all at once, and from the very beginning, men so pre-occupied by passion. But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, You cannot overthrow it, lest haply ye be found even to fight against God. Acts 5:39 For to say, None can receive anything, except it be given him from heaven, was nothing else than declaring that they were attempting impossibilities, and so would be found to fight against God. Well, but did not Theudas and his followers 'receive' from themselves? They did, but they straightway were scattered and destroyed, not so what belonged to Christ.

By this also he gently consoles them, showing them that it was not a man, but God, who surpassed them in honor; and that therefore they must not wonder if what belonged to Him was glorious, and if all men came unto Him: for that this was the nature of divine things, and that it was God who brought them to pass, because no man ever yet had power to do such deeds. All human things are easily seen through, and rotten, and quickly melt away and perish; these were not such, therefore not human. Observe too how when they said, to whom you bore witness, he turned against themselves that which they thought they had put forward to lower Christ, and silences them after showing that Jesus' glory came not from his testimony; A man cannot, he says, receive anything of himself, except it be given him from heaven. If you hold at all to my testimony, and believe it to be true, know that by that testimony you ought to prefer not me to Him, but Him to me. For what was it that I testified? I call you yourselves to witness.
[AD 407] John Chrysostom on John 3:27
When this question is raised, John does not rebuke his disciples for fear they might leave and turn to some other school. Rather, he replies gently, “A man can receive nothing, except it be given him from heaven.” Do not be surprised that he seems to speak somewhat humbly of Christ, especially when you consider that it was not appropriate to tell the whole truth to minds prepossessed with such a passion as envy. He only tries at present to alarm them by showing them that they are making war against none other than God himself when they attack Christ.… It is as if he said it is no wonder that Christ does such excellent works and that everyone comes to him when you consider that the one who does it all is God. Human efforts are easily seen through, are feeble and short-lived. These actions of Jesus are not like that. They are not therefore of human but of divine origin.

Source: HOMILIES ON THE GOSPEL OF JOHN 29.2
[AD 407] John Chrysostom on John 3:27-30
(Hom. xxix. 2) John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be given him from heaven; as if he said, No wonder that Christ does such excellent works, and that all men come to Him; when He Who doeth it all is God. Human efforts are easily seen through, are feeble, and short-lived. These are not such: they are not therefore of human, but of divine originating. He seems however to speak somewhat humblyk of Christ, which will not surprise us, when we consider that it was not fitting to tell the whole truth, to minds prepossessed with such a passion as envy. He only tries for the present to alarm them, by showing that they are attempting impossible things, and fighting against God.

(Hom. xxix. 2) And see; the very argument by which they thought to have overthrown Christ, To whom, thou barest witness, he turns against them; Ye yourselves bear me witness, that I said, I am not the Christ; as if he said, If ye think my witness true, ye must acknowledge Him more worthy of honour than myself. He adds, But that I was sent before Him; that is to say, I am a servant, and perform the commission of the Father which sent me; my witness is not from favour or partiality; I say that which was given me to say.

(Hom. xxviii. 2) But how doth he who said above, Whose shoe's latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more rejoiced than the servant,) and also, as a condescension to the weakness of his disciples, who thought that he was pained at Christ's ascendancy. For he hereby assures them, that so far from being pained, he was right glad that the Bride recognised her Spouse.

(Hom. xxix. 3) Or thus; The expression, which standeth, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject. For having introduced the figure of a bride and bridegroom, he shows how the marriage is consummated, viz. by word and doctrine. Faith cometh by hearing, and hearing by the word of God. (Rom. 10:17) And since the things he had hoped for had come to pass, he adds, This my joy therefore is fulfilled; i. e. The work which I had to do is finished, and nothing more is left, that I can do.

(Hom. xxix. 3) He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office hath ceased, and is ended; but His advanceth.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:27
John is speaking here about himself. “As a man, I have only received” he said, “what I have from heaven.” … You also realize the kind of testimony I provided for him. And now I am supposed to say that he was not the one who I said he was? Because I received something from heaven in order to be something, do you want me now to throw out everything I have received by speaking against the truth?

Source: TRACTATES ON THE GOSPEL OF JOHN 13.9
[AD 430] Augustine of Hippo on John 3:27-30
(Tr. xiii. c. 9) Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to speak against the truth.

(Tr. xiii. c. 12) As if He said, She is not My spouse. But dost thou therefore not rejoice in the marriage? Yea, I rejoice, he saith, because I am the friend of the Bridegroom.

(Tr. xiii) But wherefore doth he stand? Because he falleth not, by reason of his humility. A sure ground this to stand upon, Whose shoe's latchet I am not worthy to unloose. Again; He standeth, and heareth Him. So then if he falleth, he heareth Him not. Therefore the friend of the Bridegroom ought to stand and hear, i. e. to abide in the grace which he hath received, and to hear the voice in which he rejoiceth. I rejoice not, he saith, because of my own voice, but because of the Bridegroom's voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable doth he appear to the whole world? Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom.

(Tr. xiv. c. 3) Or thus; This my Joy is fulfilled, i. e. my joy at hearing the Bridegroom's voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, hath sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting.

(Tr. xxv. c. 4, 5) What meaneth this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months' difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man's nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man's confession: a man's confession, a man's humility, is God's pity, God's exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God's glory then increase in us, and our own decrease, that ours also may increase in God. But it is because thou understandest God more and more, that He seemeth to increase in thee: for in His own nature He increaseth not, but is ever perfect: even as to a man cured of blindness, who beginneth to see a little, and daily seeth more, the light seemeth to increase, whereas it is in reality always at the fall, whether he seeth it or not. In like manner the inner man maketh advancement in God, and it seemeth as if God were increasing in Him; but it is He Himself that decreaseth, falling from the height of His own glory, and rising in the glory of God.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on John 3:27
A man can receive nothing, except it be given him from heaven.

He says that there is nothing good in man, but must needs be wholly the gift of God, For it befits the creation to hear, What hast thou that thou didst not receive? I think then that we ought to be content with the measures allotted |181 to us, and to rejoice in the honours apportioned to us from heaven, but by no means to stretch out beyond, nor in desire ever of what is greater unthankfully to despise the decree from above, and fight against the judgment of the Lord, in shame that one should appear to receive what is less than the more perfect: but with whatsoever God shall please to honour us, to value that highly. Let not my disciple therefore, saith he, be ashamed, if I do not overleap the measure given me, if I do not contemplate the greater, and am contracted to the glory befitting a man.
[AD 444] Cyril of Alexandria on John 3:27
Rabbi, He that was with thee beyond Jordan, to Whom thou barest witness, behold, the Same baptizeth, and all men come to Him. John answered and said,

The disciples bitten by the words of the Pharisees, and looking to the very nature of the thing, were not able to convict them as liars, but were reasonably at a loss, and being ignorant of the great dignity of our Saviour, are exceedingly startled at John's shortcoming, and mingling words of love with reverence and admiration, they desire to learn, why He That was borne witness to by his voice, prevents him in honour, outstrips him in grace, and in baptizing takes in His net, not a portion of the whole Jewish multitude, but even all of them. And they made the inquiry as it seems not without the Will of God: for hence the Baptist invites them to an accurate and long explanation respecting the Saviour, and introduces the clearest distinction between the baptisms.
[AD 735] Bede on John 3:27-30
Who art thou then, since thou art not the Christ, and who is He to Whom thou bearest witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that hath the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continueth not a virgin in mind. This Bride hath Christ joined unto Himself in marriage, and redeemed with the price of His own Blood.

His Bride therefore our Lord committed to His friend, i. e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice.

He rejoiceth at hearing the Bridegroom's voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God giveth him. Whoever in his good works seeketh not his own glory, or praise, or earthly gain, but hath his affections set on heavenly things; this man is the friend of the Bridegroom.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:27-30
Meaning, Passing by thee, all men run to the baptism of Him Whom thou baptizedst.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:27-30
Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts.

For which cause I rejoice now, that all men follow Him. For had the bride, i. e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved,

Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

Source: Catena Aurea by Aquinas
[AD 258] Cyprian on John 3:28
That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in Jeremiah: "And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride." Also in the eighteenth Psalm: "And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat." Also in the Apocalypse: "Come, I will show thee the new bride, the Lamb's wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God." Also in the Gospel according to John: "Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom." The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: "And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord's host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground." Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: "And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob." This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose." Also according to Luke: "Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching." Also in the Apocalypse: "The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 407] John Chrysostom on John 3:28
If then you hold to my testimony—and you even now produce it when you say “to whom you bore witness”—not only is he undiminished by receiving my witness, but he is increased by it. Besides, the testimony was not mine. It was God’s. And so, if you think I am trustworthy, I said this among the other things, that “I am sent before him.” See how he shows little by little that the voice was divine? For he is saying, in effect, “I am a servant speaking the words of the one who sent me. I did not give the testimony as a gift; I spoke what I was sent to speak. Do not think I am someone great just because of this. In actuality he is the great one. He is the Lord of all.”

Source: HOMILIES ON THE GOSPEL OF JOHN 29.2
[AD 444] Cyril of Alexandria on John 3:28
He brings his disciples to the recollection of the words which they have already often heard, partly reproving them rightly, as steeped in forgetfulness of things profitable, and slumbering in respect to this so most dread doctrine, partly persuading them to remember the Divine Scripture, as having been nourished in zeal for the knowledge of these things; Whom it preaches as the Christ to come, whom again as the Baptist the forerunner. For thus would they, having received knowledge of each, be in no wise angry, seeing them in the state befitting each. I shall need then, saith he, no other witnesses to this, I have my own disciples as ear-witnesses, I confessed my state of servitude, when I fore-announced, I was sent, I am not the Christ. Let Him overcome, prevail, shine forth yet more as Lord and God.
[AD 215] Clement of Alexandria on John 3:29
Now the shoes which the Father bids the servant give to the repentant son who has betaken himself to Him, do not impede or drag to the earth (for the earthly tabernacle weighs down the anxious mind); but they are buoyant, and ascending, and waft to heaven, and serve as such a ladder and chariot as he requires who has turned his mind towards the Father. For, beautiful after being first beautifully adorned with all these things without, he enters into the gladness within. For "Bring out" was said by Him who had first said, "While he was yet a great way off, he ran and fell upon his neck." For it is here that all the preparation for entrance to the marriage to which we are invited must be accomplished. He, then, who has been made ready to enter will say, "This my joy is fulfilled." [John 3:29] But the unlovely and unsightly man will hear, "Friend, how did you come in here, without having a wedding garment?" [Matthew 22:12]

Source: Fragments (Clement of Alexandria)
[AD 397] Ambrose of Milan on John 3:29
This means he alone is the husband of the church, he is the expectation of the nations, and the prophets removed their sandals while offering to him a union of nuptial grace. He is the bridegroom; I am the friend of the bridegroom. I rejoice because he is coming, because I hear the nuptial chant, because now we do not hear the harsh penalties for sinners, the harsh torments of the law, but the forgiveness of offenses, the cry of joy, the sound of cheerfulness, the rejoicing of the nuptial feast.

Source: ON THE PATRIARCHS 4.22
[AD 407] John Chrysostom on John 3:29
But how does he who said, “whose sandals I am not worthy to unloose,” now call himself his “friend”? It is not to exalt himself or to boast that he says this. Rather, it is from [his] desire to show that he too very much looks forward to this (i.e., the exaltation of Christ) and that these things happen not against his will or to his disadvantage. Rather, he desires and is eager for them. It was with a special view to these very things that all his actions had been performed. He has very wisely shown this by the term “friend.” For on occasions like marriages, the servants of the bridegroom are not as glad and joyful as his “friends” are. It was not from any desire to prove equality of honor (away with the thought) that he calls himself friend, but only due to his great pleasure and from condescension to their weakness. For he previously declared his service by saying, “I am sent before him.” On this account and because they thought that he was troubled at what had taken place, he called himself the “friend of the Bridegroom” to show not only that he was not troubled, but that he was actually quite happy over the whole turn of events.

Source: HOMILIES ON THE GOSPEL OF JOHN 29.2
[AD 407] John Chrysostom on John 3:29
But what does it mean: “He who stands and hears him rejoices greatly, because of the bridegroom’s voice”? He transfers the expression from the parable to the subject at hand. For after mentioning the bridegroom and the bride, he shows how the bride is brought home, that is, by a “voice” and by teaching. For this is how the church is wedded to God. Therefore Paul also says, “Faith comes by hearing, and hearing by the word of God.” At this “voice,” he says, “I rejoice.” And he adds “who stand,” in order to show that his office had ceased, that he had given over to him “the bride” and must for the future himself stand and hear him. He was a servant and minister, and his hope and joy are now realized. Therefore he says, “This, my joy, therefore, is fulfilled.”

Source: HOMILIES ON THE GOSPEL OF JOHN 29.3
[AD 430] Augustine of Hippo on John 3:29
1. This lesson from the holy Gospel shows us the excellency of our Lord Jesus Christ's divinity, and the humility of the man who earned the title of the Bridegroom's friend; that we may distinguish between the man who is man, and the Man who is God. For the Man who is God is our Lord Jesus Christ, God before all ages, Man in the age of our world: God of the Father, man of the Virgin, yet one and the same Lord and Saviour Jesus Christ, Son of God, God and man. But John, a man of distinguished grace, was sent before Him, a man enlightened by Him who is the Light. For of John it is said, He was not the Light, but that he should bear witness of the Light. He may himself be called a light indeed, and rightly so; but an enlightened, not an enlightening light. The light that enlightens, and that which is enlightened, are different things: for even our eyes are called lights (lumina), and yet when we open them in the dark, they do not see. But the light that enlightens is a light both from itself and for itself, and does not need another light for its shining; but all the rest need it, that they may shine.

2. Accordingly John confessed Him: as you have heard that when Jesus was making many disciples, and they reported to John as if to excite him to jealousy,— for they told the matter as if moved by envy, Lo, he is making more disciples than you,— John confessed what he was, and thereby merited to belong to Him, because he dared not affirm himself to be that which Jesus is. Now this is what John said: A man cannot receive anything, unless it be given him from heaven. Therefore Christ gives, man receives. You yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him. He that has the bride is the Bridegroom; but the friend of the Bridegroom, who stands and hears Him, rejoices greatly because of the Bridegroom's voice. Not of himself did he give himself joy. He that will have joy of himself shall be sad; but he that will have his joy of God will ever rejoice, because God is everlasting. Do you desire to have everlasting joy? Cleave to Him who is everlasting. Such an one John declared himself to be. Because of the Bridegroom's voice, the friend of the Bridegroom rejoices, not because of his own voice, and stands and hears. Therefore, if he falls, he hears Him not: for of a certain one who fell it is said, And he stood not in the truth; John 8:44 this is said of the devil. It behooves the Bridegroom's friend, then, to stand and to hear. What is it to stand? It is to abide in His grace, which he received. And he hears a voice at which he rejoices. Such was John: he knew whereof he rejoiced; he did not arrogate to himself to be what he was not; he knew himself as one enlightened, not the enlightener. But that was the true Light, says the evangelist, that lightens every man coming into this world. If every man, then also John himself; for he too is of men. Moreover, although none has arisen among them that are born of women greater than John, yet he was himself one of those that are born of women. Is he to be compared with Him who, because He willed it, was born by a singular and extraordinary birth? For both generations of the Lord are unexampled, both the divine and the human: by the divine He has no mother; by the human, no father. Therefore John was but one of the rest: of greater grace, however, so that of those born of women none arose greater than he; so great a testimony he gave to our Lord Jesus Christ as to call Him the Bridegroom, and himself the Bridegroom's friend, not worthy however to loose the latchet of the Bridegroom's shoe. You have already heard much on this point, beloved: let us look to what follows; for it is somewhat hard to understand. But as John himself says, that no man can receive anything, unless it be given him from heaven, whatever we shall not have understood, let us ask Him who gives from heaven: for we are men, and cannot receive anything, except He, who is not man, give it us.

3. Now this is what follows: and John says, This my joy therefore is fulfilled. What is his joy? To rejoice at the Bridegroom's voice. It is fulfilled in me, I have my grace; more I do not assume to myself, lest also I lose what I have received. What is this joy? With joy rejoices for the Bridegroom's voice. A man may understand, then, that he ought not to rejoice of his own wisdom, but of the wisdom which he has received from God. Let him ask nothing more, and he loses not what he found. For many, in that they affirmed themselves to be wise, became fools. The apostle convicts them, and says of them, Because that which is known of God is manifest to them; for God has showed it unto them. Hear ye what he says of certain unthankful, ungodly men: For the invisible things of Him from the creation of the world are seen, being understood by the things that are made, His eternal power likewise, and Godhead; so that they are without excuse. Why without excuse? Because, knowing God (he said not, because they knew Him not), they glorified Him not as God, nor were thankful; but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools. Romans 1:19-22 If they had known God, they had known at the same time that God, and none other, had made them wise; and they would not then attribute to themselves that which they did not have from themselves, but to Him from whom they had received it. But by their unthankfulness they became fools. Therefore, what God gave freely, He took from the unthankful. John would not be this; he would be thankful: he confessed to have received, and declared that he rejoiced for the Bridegroom's voice, saying, Therefore this my joy is fulfilled.

4. He must increase, but I must decrease. What is this? He must be exalted, but I must be humbled. How is Jesus to increase? How is God to increase? The perfect does not increase. God neither increases nor decreases. For if He increases, He is not perfect; if He decreases, he is not God. And how can Jesus increase, being God? If to man's estate, since He deigned to be man and was a child; and, though the Word of God, lay an infant in a manger; and, though His mother's Creator, yet sucked the milk of infancy of her: then Jesus having grown in age of the flesh, that perhaps is the reason why it is said, He must increase, but I must decrease. But why in this? As regards the flesh, John and Jesus were of the same age, there being six months between them: they had grown up together; and if our Lord Jesus Christ had willed to be here longer before His death, and that John should be here with Him, then, as they had grown up together, so would they have grown old together: in what way, then, He must increase but I must decrease? Above all, our Lord Jesus Christ being now thirty years old, does a man who is already thirty years old still grow? From that same age, men begin to go downward, and to decline to graver age, thence to old age. Again, even had they both been lads, he would not have said, He must increase, but, We must increase together. But now each is thirty years of age. The interval of six months makes no difference in age; the difference is discovered by reading rather than by the look of the persons.

5. What means, then, He must increase, but I must decrease? This is a great mystery! Before the Lord Jesus came, men were glorying of themselves; He came a man, to lessen man's glory, and to increase the glory of God. Now He came without sin, and found all men in sin. If thus He came to put away sin, God may freely give, man may confess. For man's confession is man's lowliness: God's pity is God's loftiness. Therefore, since He came to forgive man his sins, let man acknowledge his own lowliness and let God show His pity. He must increase, but I must decrease: that is, He must give, but I must receive; He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: What have you that you did not receive? And if you received it, why do you glory as if you did not receive it? 1 Corinthians 4:7 Then let man understand that he has received; and when he would call that his own which is not his, let him decrease: for it is good for him that God be glorified in him. Let him decrease in himself, that he may be increased in God. These testimonies and this truth, Christ and John signified by their deaths. For John was lessened by the Head: Christ was exalted on the cross; so that even there it appeared what this is, He must increase, but I must decrease. Again, Christ was born when the days were just beginning to lengthen; John was born when they began to shorten. Thus their very creation and deaths testify to the words of John, when he says, He must increase, but I must decrease. May the glory of God then increase in us, and our own glory decrease, that even ours may increase in God! For this is what the apostle says, this is what Holy Scripture says: He that glories, let him glory in the Lord. 1 Corinthians 1:31 Will you glory in yourself? You will grow; but grow worse in your evil. For whoso grows worse is justly decreased. Let God, then, who is ever perfect, grow, and grow in you. For the more you understand God, and apprehendest Him, He seems to be growing in you; but in Himself He grows not, being ever perfect. You understood a little yesterday; you understand more today, wilt understand much more tomorrow: the very light of God increases in you: as if thus God increases, who remains ever perfect. It is as if one's eyes were being cured of former blindness, and he began to see a little glimmer of light, and the next day he saw more, and the third day still more: to him the light would seem to grow; yet the light is perfect, whether he see it or not. Thus it is also with the inner man: he makes progress indeed in God, and God seems to be increasing in him; yet man himself is decreasing, that he may fall from his own glory, and rise into the glory of God.

6. What we have just heard, appears now distinctly and clearly. He that comes from above, is above all. See what he says of Christ. What of himself? He that is of the earth, is of earth, and speaks of the earth. He that comes from above is above all— this is Christ; and he that is of the earth, is of earth, and speaks of the earth— this is John. And is this the whole: John is of the earth, and speaks of the earth? Is the whole testimony that he bears of Christ a speaking of the earth? Are they not voices of God that are heard from John, when he bears witness of Christ? Then how does he speak of the earth? He said this of man. So far as relates to man in himself, he is of earth, and speaks of the earth; and when he speaks some divine things, he is enlightened by God. For, were he not enlightened, he would be earth speaking of earth. God's grace is apart by itself, the nature of man apart by itself. Do but examine the nature of man: man is born and grows, he learns the customs of men. What does he know but earth, of earth? He speaks the things of men, knows the things of men, minds the things of men; carnal, he judges carnally, conjectures carnally: lo! It is man all over. Let the grace of God come, and enlighten his darkness, as it says, You will lighten my candle, O Lord; my God, enlighten my darkness; let it take the mind of man, and turn it to its own light; immediately he begins to say, as the apostle says, Yet not I, but the grace of God that is with me; 1 Corinthians 15:10 and, Now I live; yet not I, but Christ lives in me. Galatians 2:20 That is to say, He must increase, but I must decrease. Thus John: as regards John, he is of the earth, and speaks of the earth; whatever that is divine you have heard from John, is of Him that enlightens, not of him that receives.

7. He that comes from heaven is above all; and what He has seen and heard, that He testifies: and no man receives His testimony. Comes from heaven, is above all, our Lord Jesus Christ; of whom it was said above, No man has ascended into heaven, but He that came down from heaven, the Son of man who is in heaven. And He is above all; and what He has seen and heard, that He speaks. Moreover, He has a Father, being Himself the Son of God; He has a Father, and He also hears of the Father. And what is that which He hears of the Father? Who can unfold this? When can my tongue, when can my heart be sufficient, either the heart to understand, or the tongue to utter, what that is which the Son has heard from the Father? May it be the Son has heard the Word of the Father? Nay, the Son is the Word of the Father. You see how all human effort is here wearied out; you see how all guessing of our heart, all straining of our darkened mind, here fails. I hear the Scripture saying that the Son speaks that which He hears from the Father; and again, I hear the Scripture saying that the Son is Himself the Word of the Father: In the beginning was the Word, and the Word was with God, and the Word was God. The words that we speak are fleeting and transient: as soon as your word has sounded from your mouth, it passes away; it makes its noise, and passes away into silence. Can you follow your sound, and hold it to make it stand? Your thought, however, remains, and of that thought that remains you utter many words that pass away. What say we, brethren? When God spoke, did He give out a voice, or sounds, or syllables? If He did, in what tongue spoke He? In Hebrew, or in Greek, or in Latin? Tongues are necessary where there is a distinction of nations. But there none can say that God spoke in this tongue, or in that. Observe your own heart. When you conceive a word which you may utter—For I will say, if I can, what we may note in ourselves, not whereby we may comprehend that—well, when you conceive a word to utter, you mean to utter a thing, and the very conception of the thing is already a word in your heart: it has not yet come forth, but it is already born in the heart, and is waiting to come forth. But you consider the person to whom it is to come forth, with whom you are to speak: if he is a Latin, you seek a Latin expression; if a Greek, you think of Greek words; if a Punic, you consider whether you know the Punic language: for the diversity of hearers you have recourse to various tongues to utter the word conceived; but the conception itself was bound by no tongue in particular. Whilst therefore God, when speaking, required not a language, nor took up any kind of speech, how was He heard by the Son, seeing that God's speaking is the Son Himself? As, in fact, you have in your heart the word that you speak, and as it is with you, and is none other than the spiritual conception itself (for just as your soul is spirit, so also the word which you have conceived is spirit; for it has not yet received sound to be divided by syllables, but remains in the conception of your heart, and in the mirror of the mind); so God gave out His Word, that is, begot the Son. And you, indeed, begettest the word even in your heart according to time; God without time begot the Son by whom He created all times. Whilst, therefore, the Son is the Word of God, and the Son spoke to us not His own word, but the word of the Father, He willed to speak Himself to us when He was speaking the word of the Father. This it is that John said, as was fit and necessary; and we have expounded according to our ability. He whose heart has not yet attained to a proper perception of so great a matter, has whither to turn himself, has where to knock, has from whom to ask, from whom to seek, of whom to receive.

8. He that comes from heaven is above all; and what He has seen and heard, that testifies He; and His testimony no man receives. If no man, to what purpose came He? He means, no man of a certain class. There are some people prepared for the wrath of God, to be damned with the devil; of these, none receives the testimony of Christ. For if none at all, not any man, received, what could these words mean, But he that received His testimony has set to his seal that God is true? Not certainly, then, no man, if you say yourself, He that received His testimony has set to his seal that God is true. Perhaps John, on being questioned, would answer and say, I know what I have said, in saying no man. There are, in fact, people born to God's wrath, and thereunto foreknown. For God knows who they are that will and that will not believe; He knows who they are that shall persevere in that in which they have believed, and who that shall fall away; and all that shall be for eternal life are numbered by God; and He knows already the people set apart. And if He knows this, and has given to the prophets by His Spirit to know it, He gave this also to John. Now John was observing, not with his eye—for as regards himself he is earth, and speaks of earth—but with that grace of the Spirit which he received of God, he saw a certain people, ungodly, unbelieving. Contemplating that people in its unbelief, he says, His testimony, who came from heaven, no man receives. No man of whom? Of them who shall be on the left hand, of them to whom it shall be said, Go into the everlasting fire, which is prepared for the devil and his angels. Who are they that do receive it? They who shall be at the right hand, they to whom it shall be said, Come, you blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world. He observes, then, in the Spirit a dividing, but in the human race a mingling together; and that which is not yet separated locally, he separated in the understanding, in the view of the heart; and he saw two peoples, one of believers, one of unbelievers. Fixing his thought on the unbelievers, he says, He that comes from heaven is above all; and what He has seen and heard, that He testifies and no man receives His testimony. He then turned his thought from the left hand, and looked at the right, and proceeded to say, He that received His testimony has set to his seal that God is true. What means has set to his seal that God is true, if it be not that man is a liar, and God is true? For no human being can speak any truth, unless he be enlightened by Him who cannot lie. God, then, is true; but Christ is God. Would you prove this? Receive His testimony and you find it. For he that has received His testimony has set to his seal that God is true. Who is true? The same who came from heaven, and is above all, is God, and true. But if you do not yet understand Him to be God, you have not yet received His testimony: receive it, and you put your seal to it; confidently you understand, definitely you acknowledge, that God is true.

9. For He whom God has sent speaks the words of God. Himself is the true God, and God sent Him: God sent God. Join both, one God, true God sent by God. Ask concerning them singly, He is God; ask concerning them both, they are God. Not individually God, and both Gods; but each individual God, and both God. For so great is the charity of the Holy Spirit there, so great the peace of unity, that when you question about them individually, the answer to you is, God; when you ask concerning the Trinity, you get for answer, God. For if the spirit of man, when it cleaves to God, is one spirit, as the apostle openly declares, He that is joined to the Lord is one spirit; 1 Corinthians 6:17 how much more is the equal Son, joined to the Father, together with Him one God! Hear another testimony. You know how many believed, when they sold all they had and laid it at the apostles' feet, that it might be distributed to each according to his need; and what says the Scripture of that gathering of the saints? They had one soul and one heart in the Lord. Acts 4:32 If charity made one soul of so many souls, and one heart of so many hearts, how great must be the charity between the Father and the Son! Surely it must be greater than that between those men who had one heart. If, then, the heart of many brethren was one by charity, if the soul of many brethren was one by charity, would you say that God the Father and God the Son are two? If they are two Gods, there is not the highest charity between them. For if charity is here so great as to make your soul and your friend's soul one soul, how can it be then that the Father and the Son is not one God? Far be unfeigned faith from this thought. In short, how excellent that charity is, understand hence: the souls of many men are many, and if they love one another, it is one soul; still, in the case of men, they may be called many souls, because the union is not so strong. But there it is right for you to say one God; two or three Gods it is not right for you to say. From this, the supreme and surpassing excellency of charity is shown you to be such, that a greater cannot be.

10. For He whom God has sent speaks the words of God. This, of course, he said of Christ, to distinguish himself from Christ. What then? Did not God send John himself? Did he not say himself, I am sent before Him? And, He that sent me to baptize with water? And is it not of John that it is said, Behold, I send my messenger before You, and he shall prepare Your way? Malachi 3:1 Does he not himself speak the words of God, he of whom it is said that he is more than a prophet? Then, if God sent him too, and he speaks the words of God, how do we understand him to have distinctly said of Christ, He whom God has sent speaks the words of God? But see what he adds: For God gives not the Spirit by measure. What is this, For God gives not the Spirit by measure? We find that God does give the Spirit by measure. Hear the apostle when he says, According to the measure of the gift of Christ. Ephesians 4:7 To men He gives by measure, to the only Son He gives not by measure. How does He give to men by measure? To one is given by the Spirit the word of wisdom; to another the word of wisdom according to the same Spirit; to another faith by the same Spirit; to another prophecy; to another discerning of spirits; to another kinds of tongues; to another the gift of healing. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all the gift of healing? Do all speak with tongues? Do all interpret? 1 Corinthians 12:8-30 This man has one gift, that man another; and what that man has, this has not: there is a measure, a certain division of gifts. To men, therefore, it is given by measure, and concord among them makes one body. As the hand receives one kind of gift to work, the eye another to see, the ear another to hear, the foot another to walk; nevertheless the soul that does all is one, in the hand to work, in the foot to walk, in the ear to hear, in the eye to see; so are also the gifts of believers diverse, distributed to them as to members, to each according to his proper measure. But Christ, who gives, receives not by measure.

11. Now hear further what follows: because He had said of the Son, For God gives not the Spirit by measure: the Father loves the Son, and has given all things into His hand, He added, has given all things into His hands, that you might know also here with what distinction it is said, The Father loves the Son. And why? Does the Father not love John? And yet He has not given all things into his hand. Does the Father not love Paul? And yet He has not given all things into his hand. The Father loves the Son: but as father loves, not as master loves a servant; as the Only Son, not as an adopted son. And so has given all things into His hand. What means all things? That the Son should be such as the Father is. To equality with Himself He begot Him in whom it was no robbery to be in the form of God, equal to God. The Father loves the Son, and has given all things into His hand. Therefore, having deigned to send us the Son, let us not imagine that it is something less than the Father that is sent to us. The Father, in sending the Son, sent His other self.

12. But the disciples, still thinking that the Father is something greater than the Son, seeing only the flesh, and not understanding His divinity, said to Him, Lord, show us the Father and it suffices us. As much as to say, We know You already, and bless You that we know You: for we thank You that You have shown Yourself to us. But as yet we know not the Father: therefore our heart is inflamed, and occupied with a certain holy longing of seeing Your Father who sent You. Show us Him, and we shall desire nothing more of You: for it suffices us when He has been shown, than whom none can be greater. A good longing, a good desire; but small intelligence. Now the Lord Jesus Himself, regarding them as small men seeking great things, and Himself great among the small, and yet small among the small, says to Philip, one of the disciples, who had said this: Am I so long time with you, and you have not known me, Philip? Here Philip might have answered, You we have known, but did we say to You, Show us Yourself? We have known You, but it is the Father we seek to know. He immediately adds, He that has seen me, has seen the Father also. John 14:8-9 If, then, One equal with the Father has been sent, let us not estimate Him from the weakness of the flesh, but think of the majesty clothed in flesh, but not weighed down by the flesh. For, remaining God with the Father, He was made man among men, that, through Him who was made man, you might become such as to receive God. For man could not receive God. Man could see man; God he could not apprehend. Why could he not apprehend God? Because he had not the eye of the heart, by which to apprehend Him. There was something within disordered, something without sound: man had the eyes of the body sound, but the eyes of the heart sick. He was made man to the eye of the body; so that, believing on Him who could be seen in bodily form, you might be healed for seeing Him whom you were not able to see spiritually. Am I so long time with you, and you know me not, Philip? He that has seen me, has seen the Father also. Why did they not see Him? Lo, they did see Him, and yet saw not the Father: they saw the flesh, but the majesty was concealed. What the disciples who loved Him saw, saw also the Jews who crucified Him. Inwardly, then, was He all; and in such manner inwardly in the flesh, that He remained with the Father when He came to the flesh.

13. Carnal thought does not apprehend what I say: let it defer understanding, and begin by faith; let it hear what follows: He that believes in the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God abides on him. He has not said, The wrath of God comes to him; but, The wrath of God abides on him. All that are born mortals have the wrath of God with them. What wrath of God? That wrath which Adam first received. For if the first man sinned, and heard the sentence, You shall die the death, he became mortal, and we began to be born mortal; and we have been born with the wrath of God. From this stock came the Son, not having sin, and He was clothed with flesh and mortality. If He partook with us of the wrath of God, are we slow to partake with Him the grace of God? He, then, that will not believe the Son, on the same the wrath of God abides. What wrath of God? That of which the apostle says, We also were by nature the children of wrath, even as the rest. Ephesians 2:3 All are therefore children of wrath, because coming of the curse of death. Believe on Christ, for you made mortal, that you may receive Him, the immortal; and when you shall have received His immortality, you shall no longer be mortal. He lived, you were dead; He died that you should live. He has brought us the grace of God, and has taken away the wrath of God. God has conquered death, lest death should conquer man.
[AD 430] Augustine of Hippo on John 3:29
She is not my spouse, John says. But do you still rejoice in the marriage, John? “Yes, I rejoice,” he says, “because I am the friend of the bridegroom.”

Source: TRACTATES ON THE GOSPEL OF JOHN 13.12
[AD 430] Augustine of Hippo on John 3:29
There were prophets before John, and many of them, and great ones, worthy of God, full of God, who foretold the Savior and bore witness to the truth. Yet for all that, of none of them could it be said, as was said of John, “Among those born of women, none has arisen greater than John the Baptist.” So what is the meaning of such greatness, sent before the great One? It is a testimonial to extraordinary humility. After all, he was so great that people could think he was the Christ. John could have taken advantage of the people’s mistake, and he would not have had to work hard to persuade them he was the Christ, because those who heard and saw him had already thought this without his saying it. There was no need for him to sow the seeds of the error; all he would have to do would be to confirm it.He, however, as the bridegroom’s friend, is jealous for the bridegroom. And he does not put himself forward as an adulterer in the bridegroom’s place but bears witness to his friend and commends the one who really was the bridegroom to the bride. He wants to be loved in him and hates the idea of being loved instead of him. “The one who has the bride,” he says, “is the bridegroom.” And if you were to say, “What about you?” he would respond, “But the friend of the bridegroom stands and hears and joyfully rejoices because of the bridegroom’s voice.” “Stands and hears.” The disciple hears the master; because he hears, he stands, because if he does not hear, he falls. It is here that John’s greatness is supremely brought to our notice; that when he could be thought to be the Christ, he preferred to bear witness to the Christ, to bring him to our notice. He preferred to humble himself rather than to be taken for the Christ and taken in by himself.

Source: SERMON 288.2
[AD 444] Cyril of Alexandria on John 3:29
The discourse again took its rise from likeness to our affairs, but leads us to the knowledge of subtle thoughts. For types of things spiritual are those which endure the touch of the hand, and the grossness of corporeal examples introduceth oftentimes a most accurate proof of things spiritual. Christ then, says he, is the Bridegroom and ruler of the assembly, I the bidder to the supper and conducter of the bride, having as my chiefest joy and illustrious dignity, to be only enrolled among His friends, and to hear the Voice of Him That feasteth. I have therefore even now that that I long for, and my dearest wish is fulfilled. For not only did I preach that Christ would come, but Him already present have I seen, and His very Voice do I lay up in my ears. But ye, most wise disciples, seeing the human nature that is betrothed to Christ, going to Him, and beholding the nature which was cut off and a run-away from its love to Him attaining to spiritual union through holy Baptism, grieve not, saith he, that it befits not me, but rather runs very gladly to the spiritual Bridegroom (for this were in truth just and more fitting). For He That hath the bride is the Bridegroom; that is, seek not in me the crown of the Bridegroom, not for me does the Psalmist rejoice, saying, Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house, for the King hath desired thy beauty: nor seeking my chamber doth the bride say, Tell me, O Thou Whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon: she has the Bridegroom from Heaven. But I will rejoice, having surpassed the honour becoming a bondman, in the title and reality of friendship.

I deem then that the meaning of the passage, has been full well interpreted: and having already sufficiently explained the spiritual marriage, I think it tedious to write any more about it.
[AD 735] Bede on John 3:29
The one who has the bride is the bridegroom. By the bride he means the church gathered from among all nations.… It is a virgin pure of heart, perfect in love, bound to him in the bond of peace, in chastity of body and soul and in the unity of the Catholic faith. For it is useless for her to be a virgin in body without retaining the purity of the Catholic faith. Our Lord therefore committed his bride to his friends who are the preachers of the true gospel. Therefore, John says, “The friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom’s voice.” The friend is able to stand and hear him because he remains in the true faith and preaches what he believes.

Source: EXPOSITION ON THE GOSPEL OF JOHN 3
[AD 215] Clement of Alexandria on John 3:30
Says the Tragic Muse somewhere. "I must decrease "said the prophet John,
[AD 220] Tertullian on John 3:30
John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

Source: On Baptism
[AD 220] Tertullian on John 3:30
In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when "He had increased "-just as the same John used to fore-announce "that it was needful" that "He should increase and himself decrease" -the whole work of the forerunner passed over, together with his spirit itself, unto the Lord.

Source: On Prayer
[AD 407] John Chrysostom on John 3:30
That is to say, What is mine has now come to a stand, and has henceforth ceased, but what is His increases; for that which you fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter; for this end I came, and I rejoice that what is His has made so great progress, and that those things have come to pass on account of which all that I did was done. Do you see how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that his disciples might have him as a witness of the superiority of Christ, and that if they should not believe, they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning judgment which they received when they heard him answer to their question; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

What then are we taught by this? That a mad desire of glory is the cause of all evils; this led them to jealousy, and when they had ceased for a little, this roused them to it again. Wherefore they come to Jesus, and say, Why do your disciples fast not? Matthew 9:14 Let us then, beloved, avoid this passion; for if we avoid this we shall escape hell. For this vice specially kindles the fire of hell, and everywhere extends its role, and tyrannically occupies every age and every rank. This has turned churches upside down, this is mischievous in state matters, has subverted houses, and cities, and peoples, and nations. Why do you marvel? It has even gone forth into the desert, and manifested even there its great power. For men who have bidden an entire farewell to riches and all the show of the world, who converse with no one, who have gained the mastery over the more imperious desires after the flesh, these very men, made captives by vainglory, have often lost all. By reason of this passion, one who had labored much went away worse off than one who had not labored at all, but on the contrary had committed ten thousand sins; the Pharisee than the Publican. However, to condemn the passion is easy enough, (all agree in doing that,) but the question is, how to get the better of it. How can we do this? By setting honor against honor. For as we despise the riches of earth when we look to the other riches, as we contemn this life when we think of that far better than this, so we shall be enabled to spit on this world's glory, when we know of another far more august than it, which is glory indeed. One is a thing vain and empty, has the name without the reality; but that other, which is from heaven, is true, and has to give its praise Angels, and Archangels, and the Lord of Archangels, or rather I should say that it has men as well. Now if you look to that theater, learnest what crowns are there, transportest yourself into the applauses which come thence, never will earthly things be able to hold you, nor when they come will you deem them great, nor when they are away seek after them. For even in earthly palaces none of the guards who stand around the king, neglecting to please him that wears the diadem and sits upon the throne, troubles himself about the voices of daws, or the noise of flies and gnats flying and buzzing about him; and good report from men is no better than these. Knowing then the worthlessness of human things, let us collect our all into treasuries that cannot be spoiled, let us seek that glory which is abiding and immovable; which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, by whom, and with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.
[AD 430] Augustine of Hippo on John 3:30
“He must increase, but I must decrease.” What is this? He must be exalted, but I must be humbled. How is Jesus to increase? How is God to increase? The perfect does not increase. God neither increases nor decreases. For if he increases, he is not perfect; if he decreases, he is not God. And how can Jesus increase, being God? … This is a great mystery! Before the Lord Jesus came, people were glorifying themselves; he came as a man to lessen human glory and to increase the glory of God.… For this is what the apostle says, this is what holy Scripture says: “He that glories, let him glory in the Lord.”23Will you glory in yourself? You will grow; but you will grow worse in your evil. For whoever grows worse is justly decreased. Let God, then, who is ever perfect, grow and grow in you. For the more you understand God and apprehend him, he seems to be growing in you; but in himself he does not grow, being always perfect.… Do but examine the nature of humanity: a person is born and grows, he learns the customs of people. What does he know but earth and things of the earth? He speaks the things of people, knows the things of people and minds the things of people. Carnal, he judges carnally, conjectures carnally. Everything is about humanity! Let the grace of God come and enlighten his darkness, as it said, “You will lighten my candle, O Lord; my God, enlighten my darkness”; let it take the mind of humanity and turn it toward its own light. Immediately [John] begins to say, as the apostle says, “Yet not I, but the grace of God that is with me,” and “Now I live; yet not I, but Christ lives in me.” That is to say, “He must increase, but I must decrease.”

Source: TRACTATES ON THE GOSPEL OF JOHN 14.4-6
[AD 444] Cyril of Alexandria on John 3:30
He convicts his disciples of being yet troubled about trifles, and of taking unseasonable offence at what they by no means ought, and of not yet knowing accurately, Who and whence Emmanuel is. For not thus far, saith he, shall His Deeds be marvelled at, nor because more are baptized by Him, shall He for this alone surpass my honour, but He shall attain to so great a measure of honour, as befitteth God. For He must needs come to increase of glory, and, through daily additions of miracles, ever mount up to the greater, and shine forth with greater splendour to the world: but I must decrease, abiding in that measure wherein I appear, not sinking from what was once given me, but in such a degree inferior to Him That advanceth ever to an increase of glory, as He hasteth and passeth on.

And this the blessed Baptist interpreteth to us. But our discourse will advance profitably through examples, making the force of what has been said clearer. Let then a stake two cubits long be fixed in the ground: let there lie near a plant too, just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the resistless vigour from the roots; if then one could put voice into the stake, and it should then say of itself and its neighbour the plant, This must increase, but I decrease; one would not reasonably suppose that it indicated any harm to itself, nor that its existing measure would be clipped, but it would be affirming its decrease in that sort only, in which it is found less than that which is ever advancing towards increase. Again you may take an example akin to this one, and suppose the brightest of the stars to cry out saying of the sun, It must increase, but I decrease. For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light, and conspicuous in its full glory: but when the sun now gives notice of its rising, and bedews the world with a moderate light, the star is surpassed by the greater, and gives place to him advancing little by little. And it too might well speak the words of John, being in that same state, which he says he is enduring.
[AD 735] Bede on John 3:30
The crowd believed that [John] was the Christ because of the greatness of his power, while some people supposed that our Lord was not the Christ but a prophet because of the weakness of his flesh. John himself revealed the secret meaning of this difference.… Our Lord increased because it became known to believers throughout the entire world that he who was believed to be a prophet was the Christ. John diminished and decreased because it became apparent that he who was judged to be the Christ was not himself the Christ but the herald of the Christ.

Source: Homilies on the Gospels 2.20
[AD 220] Tertullian on John 3:31
"He who is from the earth," says John, "speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen." And what is the Lord Christ's-as this method of praying is-that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere.

Source: On Prayer
[AD 235] Hippolytus of Rome on John 3:31
It is likely, also, that a similar account is to be given of the fact, that David alone of the prophets prophesied with an instrument, called by the Greeks the "psaltery," and by the Hebrews the "nabla," which is the only musical instrument that is quite straight, and has no curve. And the sound does not come from the lower parts, as is the case with the lute and certain other instruments, but from the upper. For in the lute and the lyre the brass when struck gives back the sound from beneath. But this psaltery has the source of its musical numbers above, in order that we, too, may practise seeking things above, and not suffer ourselves to be borne down by the pleasure of melody to the passions of the flesh. And I think that this truth, too, was signified deeply and clearly to us in a prophetic way in the construction of the instrument, viz., that those who have souls well ordered and trained, have the way ready to things above. And again, an instrument having the source of its melodious sound in its upper parts, may be taken as like the body of Christ and His saints-the only instrument that maintains rectitude; "for He did no sin, neither was guile found in his mouth." This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord, and did nothing out of measure, but maintained in all things, as it were, harmony towards the Father; for, as He says: "He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard."

Source: Hippolytus Exegetical Fragments
[AD 407] John Chrysostom on John 3:31-32
(Hom. xxx. 1) As the worm gnaws wood, and rusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. John with all his arguments can hardly subdue it in his disciples: for after what he has said above, he saith yet again, He that cometh from above is above all: meaning, Ye extol my testimony, and say that the witness is more worthy to be believed, than He to whom he bears witness. Know this, that He who cometh from heaven, cannot be accredited by an earthly witness. He is above all; being perfect in Himself, and above comparison.

(Hom. xxx. 1) And yet he was not altogether of the earth; for he had a soul, and partook of a spirit, which was not of the earth. What means he then by saying that he is of the earth? Only to express his own worthlessness, that he is one born on the earth, creeping on the ground, and not to be compared with Christ, Who cometh from above. Speaketh of the earth, does not mean that he spoke from his own understanding; but that, in comparison with Christ's doctrine, he spoke of the earth: as if he said, My doctrine is mean and humble, compared with Christ's; as becometh an earthly teacher, compared with Him, (Col. 2:3) in Whom are hid all the treasures of wisdom and knowledge.

(Hom. xxx. 1) Having corrected the bad feeling of his disciples, he comes to discourse more deeply upon Christ. Before this it would have been useless to reveal the truths which could not yet gain a place in their minds. It follows therefore, He that cometh from heaven.

(Hom. xxx. 1) But after this high and solemn mention of Christ, his tone lowers: And what he hath seen and heard, that he testifieth. As our senses are our surest channels of knowledge, and teachers are most depended on who have apprehended by sight or hearing what they teach, John adds this argument in favour of Christ, that, what he hath seen and heard, that he testifieth; meaning that every thing which He saith is true. I want, saith John, to hear what things He, Who cometh from above, hath seen and heard, i. e. what He, and He alone, knows with certainty.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:31
Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, what He has heard and seen, is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, As the Father, He says, knows Me, even so know I the Father. John 10:15 What then means, He speaks that He has heard, and testifies that He has seen? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, What He has heard and seen: that is, nothing that comes from Him is false, but all is true. Thus we when we are making curious enquiry into anything, often ask, Did you hear it? Did you see it? And if this be proved, the testimony is indubitable, and so when Christ Himself says, As I hear, I judge John 5:30; and, What I have heard from My Father, that I speak John 15:15; and, We speak that We have seen John 3:11; and whatsoever other sayings He utters of the kind, are uttered not that we might imagine that He says what He does being taught of any, (it were extreme folly to think this,) but in order that nothing of what is said may be suspected by the shameless Jews. For because they had not yet a right opinion concerning Him, He continually betakes Himself to His Father, and hence makes His sayings credible.

2. And why do you wonder if He betake Himself to the Father, when He often resorts to the Prophets and the Scriptures? As when He says, They are they that testify of Me. John 5:39 Shall we then say that He is inferior to the Prophets, because He draws testimonies from them? Away with the thought. It is because of the infirmity of His hearers that He so orders His discourse, and says that He spoke what He spoke having heard it from the Father, not because He needed a teacher, but that they might believe that nothing that He said was false. John's meaning is of this kind: I desire to hear what He says, for He comes from above, bringing thence those tidings which none but life knows rightly; for 'what He has seen and heard,' is the expression of one who declares this.

And no man receives His testimony. Yet He had disciples, and many besides gave heed to His words. How then says John, No man? He says no man, instead of few men, for had he meant no man at all, how could he have added,
[AD 407] John Chrysostom on John 3:31
1. A dreadful thing is the love of glory, dreadful and full of many evils; it is a thorn hard to be extracted, a wild beast untamable and many headed, arming itself against those that feed it; for as the worm eats through the wood from which it is born, as rust wastes the iron whence it comes forth, and moths the fleeces, so vainglory destroys the soul which nourishes it; and therefore we need great diligence to remove the passion. Observe here how long a charm John uses over the disciples affected by it, and can scarcely pacify them. For he softens them with other words besides those already mentioned. And what are these others? He that comes from above, he says, is above all; he that is of the earth, is earthly, and speaks of the earth. Since you make much ado with my testimony, and in this way say that I am more worthy of credit than He, you needs must know this, that it is impossible for One who comes from heaven to have His credit strengthened by one that inhabites earth.

And what means above all, what is the expression intended to show to us? That Christ has need of nothing, but is Himself sufficient for Himself, and incomparably greater than all; of himself John speaks as being of the earth, and speaking of the earth. Not that he spoke of his own mind, but as Christ said, If I have told you of earthly things and you believe not, so calling Baptism, not because it was an earthly thing, but because He compared it when He spoke with His own Ineffable Generation, so here John said that he spoke of earth, comparing his own with Christ's teaching. For the speaking of earth means nothing else than this, My things are little and low and poor compared with His, and such as it was probable that an earthly nature would receive. In Him 'are hid all the treasures of wisdom.' Colossians 2:5 That he speaks not of human reasonings is plain from this. He that is of the earth, says he, is earthly. Yet not all in him was earthly, but the higher parts were heavenly, for he had a soul, and was partaker of a Spirit which was not of earth. How then says he that he is earthly? Do you see not that he means only, I am small and of no esteem, going on the ground and born in the earth; but Christ came to us from above. Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he has pulled up the thorns, he then boldly casts in the seed, saying,
[AD 407] John Chrysostom on John 3:31
As the worm gnaws through the wood from which it is born, and rust destroys the iron from which it came, and moths consume fleece, so pride destroys the soul that nourishes it. Therefore we need perseverance to get rid of it. John himself can hardly subdue it in his disciples even with all of his cogent arguments. He has to say again what he has said above, “He that comes from above is above all.” … He means: you make much of my testimony and say that the witness is more worthy to be believed than Jesus to whom I bear witness. Know this, that it is impossible for the one who comes from heaven to be accredited by an earthly witness.… He is above all, being perfect in himself and above comparison.

Source: HOMILIES ON THE GOSPEL OF JOHN 30.1
[AD 407] John Chrysostom on John 3:31
“Speaks of the earth” does not mean that John spoke from his own understanding but that, in comparison with Christ’s doctrine, he spoke of the earth. It is as if he said, my doctrine is simple and humble when compared with Christ’s. While it is appropriate for an earthbound teacher, there is no comparison with the one in whom are hid all the treasures of wisdom and knowledge.… And yet John was not altogether earthly, for he had a soul and a spirit, and these were not of the earth. What does he mean then by saying that he is “earthly”? He says this only to express his own worthlessness and that he is one born on the earth, creeping on the ground. There is no comparison with Christ, who comes from above.

Source: HOMILIES ON THE GOSPEL OF JOHN 30.1
[AD 430] Augustine of Hippo on John 3:31-32
(Tr. xiv. c. 6) Or, speaketh of the earth, he saith of the man, i. e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as saith the Apostle; Yet not I, but the grace of God which was with me. (1 Cor. 15:10) John then, so far as pertains to John, is of the earth, and speaketh of the earth: if ye hear ought divine from him, attribute it to the Enlightener, not to him who hath received the light.

(Tr. xiv. c. 7) But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of that thing in the mind is a word. Just then as thou hast in thy mind and with thee thy spoken word; even so God uttered the Word, i. e. begat the Son. Since then the Son is the Word of God, and the Son hath spoken the Word of God to us, He hath spoken to us the Father's word. What John said is therefore true.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:31
Then how does he speak of the earth? He said this about human beings. So far as relates to their being human, they are of earth and speak of the earth. And when human beings speak divine things it is because they are enlightened by God. For if they were not enlightened, they would be earth speaking of earth. God’s grace is one thing, the nature of human beings is another … as the apostle says, “Yet not I, but the grace of God that is with me.” … Thus John, as regards John, is of the earth and speaks of the earth. Whatever you have heard from John that is divine comes from him who enlightens, not him who receives.

Source: TRACTATES ON THE GOSPEL OF JOHN 14.6
[AD 444] Cyril of Alexandria on John 3:31
And no man receiveth His testimony.

Not as though no one receiveth the testimony, that Christ is God by Nature and, sprung from above and the Father, is above all, does the blessed Baptist say this (for many received, and have believed it, and before all Peter, saying, Thou art the Christ, the Son of the Living God): but as having himself conceived of the great dignity of the Speaker more rightly than they all, does he all but shaking his head, and smiting with right hand on his thigh, marvel at the folly of them that disbelieve Him.
[AD 444] Cyril of Alexandria on John 3:31
CHAPTER II. That the Son is not in the number of things originate, but above all, as God of God.

He That cometh from above is above all.

No great thing is it, saith he, nor exceeding wonderful, if Christ surpass the glory of human nature: for not thus far doth He set the bounds of His own glory, but is over all creation, as God, is above all things made, not as numbered among all, but as excepted from all, and Divinely set over all. He adds the reason, shaming the gainsayer, and silencing the opposer. He That cometh from above, saith he, that is, He That is born of the root from above, preserving in Himself by Nature the Father's Natural goodness, will confessedly possess the being above all. For it would be impossible that the Son should not altogether appear to be such as He That begat is conceived of, and rightly. For the Son Who excelleth in sameness of Nature, the Brightness and express Image of the Father, how will He be inferior to Him in glory? Or will not the Property of the Father be dishonoured in the Son, and we insult the Image of the Begotten, if we count Him inferior? But this I suppose will be manifest to all. Therefore is it written also, That all men, should honour the Son even as they honour the Father: he that honoureth not the Son honoureth not the Father. He That glorieth in equal honour with God the Father, by reason of being of Him by Nature, how will He not be conceived of as surpassing the essence of things originate? for this is the meaning of is above all.

But I perceive that the mind of the fighters against Christ will never rest, but they will come, as is probable, vainly babbling and say, "When the blessed Baptist says that the Lord sprang from above, what reason will compel us to suppose that He came of the Essence of the Father, by reason of the word from above, and not rather from heaven, or even from His inherent superiority above all, so that for this reason He should be conceived of and said to be also above all?" When therefore they aim at us with such words, they shall hear in return, Not your most corrupt reasonings o most excellent, will we follow, but rather the Divine Scriptures and the Sacred Writings only. We must then search in them, how they define to us the force of from above. Let them hear then a certain one of the Spirit-clad crying, Every good gift and every perfect gift is from, above, and cometh down from the Father of lights. Lo, plainly he says that from above is from the Father: for knowing that nought else surpasseth things originate save the Ineffable Nature of God, he rightly attached to it the term from above. For all things else fall under the yoke of bondage; God alone riseth above being ruled, and reigneth: whence He is truly above all. But the Son, being by Nature God and of God, will not be excluded from the glory in respect of this. But if ye deem that from above ought to be taken as Of heaven, let the word be used of every angel and rational power. For they come to us from heaven who inhabit the city that is above, and ascend and descend, as the Saviour somewhere says, upon the Son of man. What then persuaded the blessed Baptist to attribute that which was in the power of many to the Son Alone specially, and as to One coming down from above to call Him, He That cometh from above? For surely he ought to make the dignity common to the rest, and say, They that come from above are above all. But he knew that the expression was due to the One Son, as sprung of the Supreme Root.

Therefore from above does not mean from heaven: but will be piously and truly understood, in the sense we spoke of before. For how is He at all above all, if from above signify not From the Father, but rather From Heaven? For if this be so, every one of the angels too will be above all, as coming from thence. But if each one escapes being reckoned among all, of whom at last will all be composed? or how will the word all remain intact, preserving accurately its meaning, while such a multitude of angels overpass and break down the boundary of all? For all it is no longer, if they remain outside, who were in all. But the Word That shone forth ineffably from God the Father, having His Proper Birth from above, and being of the Essence of the Father as of a fountain, will not by His coming wrong the word all, seeing He escapes being reckoned among all as if a part: but rather will be above all, as Other than they, both by Nature and God-befitting Power and all other Properties of Him Who begat Him.

But perchance they will say abashed at the absurd result of the investigation, "From above means not from heaven, but from His inherent superiority above all." Come then, testing more accurately the force of what is said, let us see at what an end their attempt will terminate. First then, it is wholly foolish and without understanding, to say that the Son Himself hath come from His Own Dignity, and that as from a certain place or out of one, He One and the Same advances from His Own Excellency to be above all. In addition to this, I would also most gladly enquire of them, in respect of the excellence above all, whether they will grant it to the Son Essentially and irrevocably, or added from without in the nature of accident. If then they say that He hath the Excellence by acquisition, and is honoured with dignities from without, one must needs acknowledge that the Only-Begotten could exist deprived of glory, and be stripped of the acquired (as they call it) grace, and be deprived of being above all, and appear bare of the excellence which they now admire, since an accident may be lost, seeing that it belongeth not to the essence of its subject. There will therefore be change and varying in the Son: and the Psalmist will lie hymning Him with vain words, The heavens shall perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them and they shall be changed: but Thou art the Same, and Thy years shall have no end. For how is He the Same, if with us He changeth, and that with changes for the worse? Vainly too (it seems) doth He glory of Himself, saying, Behold, behold, I am, I change not, and there is no God beside Me. And how will not the passions of the offspring reach up to the Father Himself too, since He is His Impress and Exact Likeness? God the Father then will be changeable, and has the Supremacy over all accruing to Him: I omit the rest. For what belongs to the Image will of necessity appertain unto the Archetype. But they will not say that He hath the supremacy from without (shuddering at such difficulties alike and absurdities of their arguments), but Essential rather and irrevocable. Then again (o most excellent) how will ye not agree with us even against your will, that the Son being by Nature God, is above all, and therefore cometh of the Alone Essence of God the Father? For if there be nought of things originate which is not parted off by the force of the All, but the Son is above all, to wit, as Other than all, and having the Essential Supremacy over all, and not the same in nature with all, how will He not be at length conceived of as Very God? For He Who is Essentially separate from the multitude of created beings, and by Nature escapes the being classed among things originate, what else can He be, save God? For we see no mean, as far as regards existing essence. For the creation is ruled over, and God is conceived of as over it. If then the Son be by Nature God, and have been ineffably begotten of God the Father, from above signifies the Nature of the Father. Therefore the Only Begotten is above all, inasmuch as He too is seen to be of that Nature.

He that is of the earth is earthly and speaketh of the earth. The earthborn (says he) will not effect equally in power of persuasion with Him Who is God over all. For he that is of the earth will speak as man, and will rank merely as an adviser, committing to his disciples the whole reins of desire to believe: but He That cometh from above, as God, having used discourse with a certain Divine and ineffable grace, sends it into the ears of those who come to Him. But in proportion as He is by Nature Superior, so much the more effectually will He surely in-work. And with much profit does the blessed Baptist say such things to his disciples. For since they were beholding him surpassed by the glory of the Saviour, and were now not a little offended thereat, wherefore they came to him and said, Rabbi, He That was with thee beyond Jordan, to Whom thou barest witness, behold the Same baptizeth, and all men come to Him; needs did the Spirit-clad, cutting off the sickness of offence, and implanting in his disciples a healthful perception on most necessary points, explain the Saviour's supremacy over all, and teach no less the cause why all men were already going to Him, and leaving the baptism by water alone, went to the more Divine and perfect one, to wit, that by the Holy Ghost.

He that cometh from heaven is above all. This testifieth (saith he) that very great and incomparable the distinction between those of the earth and the Word of God That cometh down from above and from Heaven. If I am not fit to teach, and my word alone suffice you not, the Son Himself will confirm it, testifying that in an incomprehensible degree differs the earth-born from the Beginning Which is above all. For disputing somewhere with the unholy Jews, the Saviour said, Ye are from beneath; I am from above. For He says that the nature of things originate is from beneath, as subject and of necessity in bondservice to God Who calleth them into being: from above again He calleth the Divine and Ineffable and Lordly Nature, as having all things originate under Its feet, and subjecting them to the yoke of His Authority. For not idly did the blessed Baptist add these things to, those above. For that; he may not be supposed by his disciples to be inventing empty arguments, and from fear of seeming with reason inferior to Christ, to call Him greater and from above, himself from beneath and of the earth; needs does he from what the Saviour Himself said, seal the force of the things said, and show the explanation to be not as they thought, an empty excuse, but rather a demonstration of the truth.

But since the other part of the verse runs thus, And what He hath seen and heard, that He testifieth, come we will discuss a few things on this too. We are so constituted and habituated, as to receive the full proof of everything, by means of two especial senses particularly, I mean sight and hearing. For having been both ear-witnesses and eye-witnesses of anything, we come to speak positively thereof. Persuading them therefore to hasten to belief in Christ (for He speaks, says he, that He knows accurately), he takes again, as it were, from the likeness to us, that we may understand it more Divinely, and says, What He hath seen and heard, that He testifieth.
[AD 444] Cyril of Alexandria on John 3:31
It is no big thing, and not all that wonderful either, if Christ surpasses the glory of human nature. For the boundaries of his glory don’t only extend so far—in fact, they extend over all creation just as God is above everything that has been made and in no way numbered among them. He, as the exception to everything, is divinely placed over everything. And then John explains why, which silences anyone who might disagree. “He who comes from above,” he says, “is born of the root that is from above, preserving in himself by nature the Father’s natural goodness. Such a person will most assuredly possess an existence that surpasses everything. For, it would be impossible for the Son not to appear altogether to be the same kind of being as the one who begot him is conceived of. And this is only right. For how can the Son, who excels because he is of the same nature and is the Brightness and express Image of the Father—how can he be inferior to his [Father] in glory? Or will not the property of the Father be dishonored in the Son, and do we not insult the Image of the Begotten, if we consider him to be inferior? But this I suppose will be clear to everyone. This is why it is also written that everyone should honor the Son even as they honor the Father. Whoever does not honor the Son does not honor the Father. Whoever is glorified with equal honor with God the Father, because he exists from him by nature, has to be conceived of as surpassing the essence of things originate. For this is what “above all” means.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.12
[AD 804] Alcuin of York on John 3:31-32
Or, cometh from above; i. e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man's sin, as He did his punishment.
He that is of the earth is of the earth; i. e. is earthly, and speaketh of the earth, speaketh earthly things.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:31-32
Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

Christ cometh from above, as descending from the Father; and is above all, as being elected in preference to all.

When ye hear then, that Christ speaketh what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For this reason He is said to have heard, whatever He knows, from the Father.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on John 3:31-32
That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on John 3:32
After this high and solemn mention of Christ, John’s tone again lowers. For the expression “what he has heard and seen” is suited more for a mere man. What he knew, he knew not because he learned by sight or hearing but because everything is already in his nature, having come forth perfect from the bosom of his Father and needing no one to teach him.… As our senses are our surest channels of knowledge and teachers are most dependent on those who have apprehended by sight or hearing what they teach, John adds this argument in favor of Christ, that which he has seen and heard—meaning that everything that Jesus said is true, none of it is false.

Source: HOMILIES ON THE GOSPEL OF JOHN 30.1
[AD 407] John Chrysostom on John 3:32-36
(Hom. xxx. 1) Having said, And what he hath seen and heard, that he testifieth, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receiveth his testimony; i. e. only a few; for he had disciples who received his testimony. John is alluding to the unbelief of his own disciples, and to the insensibility of the Jews, of whom we read in the beginning of the Gospel, He came unto His own, and His own received Him not.

(Hom. xxx. 2) i. e. hath shown that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the Father. For He, it follows, Whom God hath sent, speaketh the words of God.

(Hom. xxx. 2) By Spirit here is meant the operation of the Holy Spirit. He wishes to show that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who saith nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.

(Hom. xxxi. 1) He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. (Matt. 7) And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief on Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believeth not the Son, shall not see life; but the wrath of God abideth on him. See how He refers to the Father again, when He speaketh of punishment. He saith not, the wrath of the Son, though the Son is judge; but maketh the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it will never depart from Him; and for the same reason He says, shall not see life, i. e. to show that He did not mean only a temporary death.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on John 3:32-36
(Tr. xiv. c. 7) But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of that thing in the mind is a word. Just then as thou hast in thy mind and with thee thy spoken word; even so God uttered the Word, i. e. begat the Son. Since then the Son is the Word of God, and the Son hath spoken the Word of God to us, He hath spoken to us the Father's word. What John said is therefore true.

(Tr. xiv. c. 8) Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receiveth the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he saith, No man receiveth his testimony. Then turning to those on the right hand he saith, He that hath received his testimony, hath set to his seal.

(Tr. xiv. c. 8) What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Wouldest thou have proof? Hear His testimony, and thou wilt find it so. But if thou dost not yet understand God, thou hast not yet received His testimony. Christ then Himself is God the true, and God hath sent Him; God hath sent God, join both together; they are One God. For John saith, Whom God hath sent, to distinguish Christ from himself. What then, was not John himself sent by God? Yes; but mark what follows, For God giveth not the Spirit by measure unto Him. To men He giveth by measure, to His only Son He giveth not by measure. To one man is given by the Spirit the word of wisdom, to another the word of knowledge: one has one thing, another another; for measure implies a kind of division of gifts. But Christ did not receive by measure, though He gave by measure.

(Tr. xiv. c. 11) Having said of the Son, God giveth not the Spirit by measure unto Him; he adds, The Father loveth the Son, and farther adds, and hath given all things into His hand; in order to show that the Father loveth the Son, in a peculiar sense. For the Father loveth John, and Paul, and yet hath not given all things into their hands. But the Father loveth the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He hath given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He hath deigned to send the Son, any one inferior to the Father has been sent.

(Tr. xiv. c. 13) Nor does He say, The wrath of God cometh to him, but, abideth on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that thou mightest live. Whosoever then will not believe on the Son, on him abideth the wrath of God, of which the Apostle speaks, We were by nature the children of wrath. (Eph. 2:3)

Source: Catena Aurea by Aquinas
[AD 735] Bede on John 3:32-36
We must understand here not a faith in words only, but a faith which is developed in works.

Source: Catena Aurea by Aquinas
[AD 804] Alcuin of York on John 3:32-36
Or, Hath put to his seal, i. e. hath put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.

And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believeth on the Son hath everlasting life.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on John 3:32-36
The Father then hath given all things to the Son in respect of His divinity; of right, not of grace. Or; He hath given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things that are in heaven, and that are in earth.

Source: Catena Aurea by Aquinas
[AD 215] Clement of Alexandria on John 3:33
Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal, — impress of consecration, signature of glory, pledge of testimony (for it is said, "He has set to his seal that God is true,") [John 3:33] and shoes, not those perishable ones which he has set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and are suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord.

Source: Fragments (Clement of Alexandria)
[AD 407] John Chrysostom on John 3:33
Here he touches his own disciples, as not being likely for a time to be firm believers. And that they did not even after this believe in Him, is clear from what is said afterwards; for John even when dwelling in prison sent them thence to Christ, that he might the more bind them to Him. Yet even then they scarcely believed, to which Christ alluded when He said, And blessed is he whosoever shall not be offended in Me. Matthew 11:6 And therefore now he said, And no man receives His testimony, to make sure his own disciples; all but saying, Do not, because for a time few shall believe in Him, therefore deem that His words are false; for, 'He speaks that He has seen.' Moreover he says this to touch also the insensibility of the Jews. A charge which the Evangelist at commencing brought against them, saying, He came unto His own, and His own received Him not. For this is no reproach against Him, but an accusation of those who received Him not. John 1:11

He that has received His testimony has set to his seal that God is true. Here he terrifies them also by showing that he who believes not on Him, disbelieves not Him alone, but the Father also; wherefore he adds:
[AD 444] Cyril of Alexandria on John 3:33
CHAPTER III. That Christ is God and of God by Nature.

In no other way was it possible to sho the impiety of them that believe not, except the glorious achievement of the believers were made known. For by the contrast of good things is the evil easily discerned, and the knowledge of what is better convicts the worse. If any then (saith he) have assented to the words of Him That cometh from above, he hath sealed and confirmed by his understanding, that truth is ever akin and most dear to the Divine Nature. Whence the converse is manifest to them that see. For he who thrusts away the faith will surely witness against himself, that God is not true. But we must again take notice, that he removes the Son from consubstantiality with the creation, and shows by what has been said that He is by Nature God. For if he that believeth the things spoken by Him, and receiveth the testimony which He gave of Himself, sealed and well confirmed that God is true; how shall not Christ be conceived of as by Nature God, Who is testified of as true by the credit of the things just said? or let our opponent again say how the Divine Nature is honoured, as being true, by our Saviour's testimony being received. For if He be not wholly by Nature God, he that believeth will not be reverencing the Divine Nature, as true, but rather one (according to them) the fairest of creatures. But since, when Christ is believed, the declaration of being true extendeth to God, it is I suppose altogether clear, that He being God, not falsely so called, Himself taketh honour to Himself from those who believe. |191

But the enemy of the truth will not (it seems) agree to these words of ours, but will start up strong, not admitting the Son to be by Nature God: and will say again, Thou cavillest, sir, and contrivest turns of many-varied reasonings, ever rejecting somehow the simple and right sense. For since the Word of God hath come down from Heaven, calling out openly, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment, what I should say and what I should speak: and again, All things that I have heard of My Father, I will make known unto you: or also, as the holy Baptist averred in the following words, For He Whom God hath sent speaketh the words of God: therefore of Him is he saying, He that receiveth His testimony hath set to his seal, that God is True. For verily is God the Father true, but thou attemptest to bring round to the Son what is due to Another.

What then shall we say to these things? shall we class the Only-Begotten among the prophets, fulfilling the ministry befitting Prophets, and doing nought besides? For by whom is it not unhesitatingly received, that Prophets used to bring us voices from God? Then what excellence is there in the Son, if He accomplish this alone? how is He above all, if He is still ranked along with Prophets, and is clad in slave-befitting measure? How, as though surpassing them in glory doth He say in the Gospels, If He called them gods unto whom the Word of God came, and the Scripture cannot be broken, say ye of Him Whom the Father hath sanctified and sent into the world, Thou blasphemest: because I said, I am the Son of God? For in these words He clearly severeth Himself off from the company of Prophets, and saith that they were called gods, because the Word of God came to them, but Himself He con-fesseth Son. For to the holy Prophets was imparted grace by measure through the Spirit; but in our Saviour Christ it hath pleased all the full ness of the God-head to dwell bodily, as Paul saith; wherefore also of His fullness have all we received, as John affirmed. How then will the Giver be On a par with the recipients, or how will the Fullness of the God-head be reckoned in the portion of the minister?

Let them then hence consider narrowly, into how great blasphemy their argument will hazard them. And how one ought to understand the words, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment what I should say and what I should speak, will be explained more at large in its proper time and place. But I think that at present the objections of our opponents ought to be made a foundation of piety, and from what they put forth, we ought to contend for the doctrines of the Church. They then affirm that the Son has received commandments from the Father, and says nothing of Himself: but whatsoever He heard, as Himself says, these things He is zealous to say to us too. Well, let him hold to this; for we will agree, since this nothing wrongeth the Son, as far at least as concerns the question of whence He is; yea rather it bringeth in a most beautiful ceconomy in respect of the present subject. Therefore when they hear Him say, I and the Father are One; He that hath seen Me hath seen the Father; I am in the Father, and the Father in Me: let them receive His testimony, let them set to their seal, that God the Father is true, persuading the Son to speak what He knoweth accurately; let them not disbelieve the words of the Saviour, interpreting to us the things of His Father.
[AD 444] Cyril of Alexandria on John 3:33
There was no other possible way of showing the impiety of those who do not believe except by making known the glorious achievement of the believers. Evil is a lot easier to see when it is contrasted with good. When you know there is something better out there, it only puts what is worse in starker contrast. If anyone then, John says, has assented to the words of the one who comes from above, he has sealed and confirmed by his understanding that truth is ever near and dear to the divine nature. The opposite is just as obvious because anyone who throws away the faith will most certainly testify, against himself, that God is not true.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.3
[AD 220] Tertullian on John 3:34
Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does "the Spirit by measure." More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.

Source: On Fasting
[AD 300] Ammonius of Alexandria on John 3:34
As the fount of the Spirit, [Christ] imparts him. He is speaking of the working of the Spirit, which people receive in some measure. For the Son himself has the full working of the Spirit in its entirety. Truly, the Son has the entire Spirit in essence and not in some measure, as a created being might have. Therefore, he himself imparts the Spirit, and by their petitions the saints make Christ supply the Spirit.

Source: FRAGMENTS ON JOHN 105
[AD 304] Victorinus of Pettau on John 3:34
"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.

Source: Commentary on the Apocalypse of the Blessed John
[AD 407] John Chrysostom on John 3:34
Since then He speaks His words, he that believes and he that believes not, believes or believes not God. Hath set to His seal, that is, has declared. Then, to increase their dread, he says, that God is true; thus showing, that no man could disbelieve Christ without making God who sent Him guilty of a falsehood. Because, since He says nothing save what is from the Father, but all that He says is His, he that hears not Him, hears not Him that sent Him. See how by these words again he strikes them with fear. As yet they thought it no great thing not to hearken to Christ; and therefore he held so great a danger above the heads of the unbelievers, that they might learn that they hearken not to God Himself, who hearken not to Christ. Then he proceeds with the discourse, descending to the measure of their infirmity, and saying,

For God gives not the Spirit by measure.

Again, as I said, he brings down his discourse to lower ground, varying it and making it suitable to be received by those who heard it then; otherwise he could not have raised them and increased their fear. For had he spoken anything great and sublime concerning Jesus Himself, they would not have believed, but might even have despised Him. Therefore he leads up all to the Father, speaking for a while of Christ as of a man. But what is it that he says, God gives not the Spirit by measure? He would show that we all have received the operation of the Spirit, by measure, (for in this place he means by Spirit the operation of the Spirit, for this it is that is divided,) but that Christ has all Its operation unmeasured and entire. Now if His operations be unmeasured, much more His Essence. Do you see too that the Spirit is Infinite? How then can He who has received all the operation of the Spirit, who knows the things of God, who says, We speak that We have heard, and testify that We have seen John 3:11, be rightly suspected? He says nothing which is not of God, or which is not of the Spirit. And for a while he utters nothing concerning God the Word, but makes all his doctrine credible by (reference to) the Father and the Spirit. For that there is a God they knew, and that there is a Spirit they knew, (even though they held not a right opinion concerning Him,) but that there is a Son, they knew not. It is for this reason that he ever has recourse to the Father and the Spirit, thence confirming his words. For if any one should take no account of this reason, and examine his language by itself, it would fall very far short of the Dignity of Christ. Christ was not therefore worthy of their faith, because He had the operation of the Spirit, (for He needs not aid from thence,) but is Himself Self-sufficient; only for a while the Baptist speaks to the understanding of the simpler sort, desiring to raise them up by degrees from their low notions.

And this I say, that we may not carelessly pass by what is contained in the Scriptures, but may fully consider the object of the speaker, and the infirmity of the hearers, and many other points in them. For teachers do not say all as they themselves would wish, but generally as the state of their weak (hearers) requires. Wherefore Paul says, I could not speak unto you as unto spiritual, but as unto carnal; I have fed you with milk, and not with meat. 1 Corinthians 3:1-2 He means, I desired indeed to speak unto you as unto spiritual, but could not; not because he was unable, but because they were not able so to hear. So too John desired to teach some great things to the disciples, but they could not yet bear to receive them, and therefore he dwells for the most part on that which is lowlier.

It behooves us therefore to explore all carefully. For the words of the Scriptures are our spiritual weapons; but if we know not how to fit those weapons and to arm our scholars rightly, they keep indeed their proper power, but cannot help those who receive them. For let us suppose there to be a strong corselet, and helm, and shield, and spear; and let one take this armor and put the corselet upon his feet, the helmet over his eyes instead of on his head, let him not put the shield before his breast, but perversely tie it to his legs: will he be able to gain any advantage from the armor? will he not rather be harmed? It is plain to any one that he will. Yet not on account of the weakness of the weapons, but on account of the unskillfulness of the man who knows not how to use them well. So with the Scriptures, if we confound their order; they will even so retain their proper force, yet will do us no good. Although I am always telling you this both in private and in public, I effect nothing, but see you all your time nailed to the things of this life, and not so much as dreaming of spiritual matters. Therefore our lives are careless, and we who strive for truth have but little power, and have become a laughing stock to Greeks and Jews and Heretics. Had you been careless in other matters, and exhibited in this place the same indifference as elsewhere, not even so could your doings have been defended; but now in matters of this life, every one of you, artisan and politician alike, is keener than a sword, while in necessary and spiritual things we are duller than any; making by-work business, and not deeming that which we ought to have esteemed more pressing than any business, to be by-work even. Do you not know that the Scriptures were written not for the first of mankind alone, but for our sakes also? Do you not hear Paul say, that they are written for our admonition, upon whom the ends of the world have come; that we through patience and comfort of the Scriptures might have hope? 1 Corinthians 10:11; Romans 15:4 I know that I speak in vain, yet will I not cease to speak, for thus I shall clear myself before God, though there be none to hear me. He that speaks to them that give heed has this at least to cheer his speech, the persuasion of his hearers; but he that speaks continually and is not listened to, and yet ceases not to speak, may be worthy of greater honor than the other, because he fulfills the will of God, even though none give heed unto him, to the best of his power. Still, though our reward will be greater owing to your disobedience, we rather desire that it be diminished, and that your salvation be advanced, thinking that your being well approved of is a great reward. And we now say this not to make our discourse painful and burdensome to you, but to show to you the grief which we feel by reason of your indifference. God grant that we may be all of us delivered from this, that we may cling to spiritual zeal and obtain the blessings of heaven, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
[AD 407] John Chrysostom on John 3:34
But why does he say, “God gives not the Spirit by measure”? He wants to demonstrate that we all have received the operation of the Spirit by measure (for in this place, by “Spirit” he means the operation of the Spirit, for this is what is divided). And yet, Christ has all its operation without measure and complete. Now if his operations are without measure, his essence is even more so. Do you not see that the Spirit is infinite? How then can he who has received all the operation of the Spirit, who knows the things of God, who says, “We speak what we have heard, and testify what we have seen”—how can anyone suspect anything he says? He says nothing that is not “of God” or that is not of “the Spirit.” And, for a while, he utters nothing concerning God the Word but makes all his doctrine credible by reference to the Father and the Spirit.

Source: HOMILIES ON THE GOSPEL OF JOHN 30.2
[AD 430] Augustine of Hippo on John 3:34
What has the Son heard from the Father? Could it be that the Son has heard the Word of the Father? No, the Son is the Word of the Father.… When you conceive a word to speak it, you intend to speak something, and the very conception of that something is already a word in your heart waiting to be expressed. [As, in fact, you have in your heart the word that you speak], so God gave out his Word, that is, he begat the Son. You beget the Word in your heart according to time. God begat outside of time the Son by whom he created all times. While, therefore, the Son is the Word of God and the Son did not speak his own word to us but the word of the Father, he still also wanted to speak himself to us as well when he was speaking the word of the Father. This is what John said, as was appropriate and necessary.

Source: TRACTATES ON THE GOSPEL OF JOHN 14.7
[AD 430] Augustine of Hippo on John 3:34
What does this mean when he says, “For not by measure does God give the Spirit”? We find that God does give the Spirit by measure. Listen to the apostle when he says, “According to the measure of the gift of Christ.” To people he gives by measure; to the only Son he does not give by measure. How does he give to people by measure? “To one is given by the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit.” … This person has one gift, that person another; and what that person has, this one does not: there is a measure, a certain division of gifts.… But Christ, who gives, receives not by measure.

Source: TRACTATES ON THE GOSPEL OF JOHN 14.10
[AD 444] Cyril of Alexandria on John 3:34
The Father then knoweth that His own Son is in Him the Same by Nature (for this I suppose the words, are One, signify, and nothing else), and acknowledgeth Him as Son not creature; Son I mean of His own Essence, and not honoured with the bare name of Sonship. For He knows that He is the Exact Image of His own Proper Self, so that He is perfectly seen in Him, and depicts in Himself Him That by Nature Ineffably beamed forth from Him, and hath in Himself the Son, is again in the Son, by reason of Sameness of Essence.

These things, o heretic, by considering, thou shalt release thyself from bitter disease, and us from trouble in argument and controversy. For He Whom God hath sent speaketh the words of God. If these words be considered simply, what will there be of marvel in the Son? For was not every one of the holy Prophets also both sent from God, and did he not declare His words? And indeed it is somewhere said to the hierophant Moses, And now come, I will send thee into Egypt, and thou shalt say unto Pharaoh, Thus saith the Lord: to the most holy Jeremiah, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. What more then is there in the Son by Nature Who speaketh the words of God, because He is sent by Him? He will be declared to us again (it seems) as a Prophet, and nothing else, in respect of ministry. Therefore you will here understand hath sent, either in respect of the Incarnation and the Coming into this world with Flesh: or again you will take it in a more God-befitting and higher sense. For the Father hid not the Son in Himself, but He beamed forth of His Nature, as brightness from light, after the unspeakable and inexplicable mode of Divine Generation: which too the Only-Begotten was making known to us, in saying, I came forth from the Father, and am come. For the Son hath come forth from the Father into His Proper Being, even though He be in Him by Nature. And what I came forth there means, this again the being sent here signifies. The Word then (he says) That hath appeared and flashed forth from the Father, in that He is God of God, will use words befitting God: but the words befitting God are true words, and such as reject all stain of falsehood. He then that receiveth the testimony of the Saviour hath sealed that God is true; for He is indeed by Nature God.

For He giveth not the Spirit by measure. Promise now specially keen attention, my good friend, that with me you may wonder at the sober wisdom of the Saints. He said therefore that the Son was both sent of God, and speaketh the words of God. But he is observed as far as belongs to the simple force of the words to clothe Him with the prophetic measure, as we have just said. He: removes Him then in these words from equality with them, and through this one token gives us to understand, how great, yea, rather now how incomparable the difference. For it is impossible, saith he, that they who have received the Spirit by measure, could give It to another. For never hath saint to saint been the bestower of the Holy Ghost: but the Son giveth to all, as of His own fulness. He then giveth not by measure, nor hath He, as they, some little portion of the Spirit, and this by participation: but since He was shown to be the Giver too of It, it is manifest I suppose that He hath It wholly Essentially in Himself. He then that hath so great superiority over them, will not speak the. things of God as one of them, but being God of God, will pour forth words befitting God.

But it will no how interfere with what has been said that certain deem that by Apostolic hands the Spirit was given to some: for we will believe them to be invokers of the Spirit, rather than truly givers of It: since the blessed Moses too was not enjoined himself to take of the Spirit that was on him but God kept this too in His Power alone, saying that he must put forth the seventy, and promising to take of the Spirit that was on him, and put it upon them. For He knew that it befits God Alone to perform things God-befitting.
[AD 220] Tertullian on John 3:35
In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

Source: Against Marcion Book II
[AD 220] Tertullian on John 3:35
But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For "the Father who loveth the Son, and hath given all things into His hand," loves Him indeed from the beginning, and from the very first has handed all things over to Him.

Source: Against Praxeas
[AD 220] Tertullian on John 3:35
He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him." Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? " And so lie showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," and not the Father.

Source: Against Praxeas
[AD 300] Ammonius of Alexandria on John 3:35
The Father loves the world too, but not in the same way as he loves the Son, whom he loves exceedingly because of his incarnation as his own Word and Wisdom and Holiness. [His giving all things over to his Son] will be fulfilled at the time of his second coming when “every knee will bow to him,” as everyone rejects the evil to which they are now clinging. Here he calls his power his “hand.” The Son has this power by nature and not just to a certain degree. That is because every good thing really belongs to the Father and the Son is perceived to have this full power. And he will also receive as a man the authority which he had also had before his incarnation.

Source: FRAGMENTS ON JOHN 105
[AD 373] Athanasius of Alexandria on John 3:35
This passage does not demonstrate that the Son, at one time, did not have these prerogatives [that were given him by the Father]. For he who is the only Word and Wisdom of the Father in essence has eternally what the Father has. For doesn’t Christ elsewhere say, “All that the Father has are mine,” and whatever things are mine are the Father’s? For if the things of the Father are the Son’s and the Father always has them, it is plain that what the Son has, being the Father’s, were always in the Son. This is not because there was a time when he did not have them, but because, even though the Son has eternally what he has, he still has them from the Father.

Source: Discourses Against the Arians 3.27.35
[AD 407] John Chrysostom on John 3:35
1. Great is shown to be in all things the gain of humility. Thus it is that we have brought arts to perfection, not by learning them all at once from our teachers; it is thus that we have built cities, putting them together slowly, little by little; it is thus that we maintain our life. And marvel not if the thing has so much power in matters pertaining to this life, when in spiritual things one may find that great is the power of this wisdom. For so the Jews were enabled to be delivered from their idolatry, being led on gently and little by little, and hearing from the first nothing sublime concerning either doctrine or life. So after the coming of Christ, when it was the time for higher doctrines, the Apostles brought over all men without at first uttering anything sublime. And so Christ appears to have spoken to most at the beginning, and so John did now, speaking of Him as of some wonderful man, and darkly introducing high matter.

For instance, when commencing he spoke thus: A man cannot receive anything of himself John 3:27: then after adding a high expression, and saying, He that comes from heaven is above all, he again brings down his discourse to what is lowly, and besides many other things says this, that God gives not the Spirit by measure. Then he proceeds to say, The Father loves the Son, and has given all things into His hand. And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him. Here again he refers the account of punishment to the Father, for he says not the wrath of the Son, (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.

Is it then enough, says one, to believe in the Son, that one may have eternal life? By no means. And hear Christ Himself declaring this, and saying, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven Matthew 7:21; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He says, This is life eternal, that they may know You the only true God John 17:3, let us not suppose that the (knowledge) spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, He that believes in the Son has eternal life, and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: He that believes not the Son shall not see life, but the wrath of God abides on him;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, This by itself is eternal life, nor, He that does but believe in the Son has eternal life, but by both expressions he declared this, that the thing does contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, awaits him, but, abides on him, that is, shall never remove from him. For that you may not think that the shall not see life, is a temporary death, but may believe that the punishment is continual, he has put this expression to show that it rests upon him continually. And this he has done, by these very words forcing them on to Christ. Therefore he gave not the admonition to them in particular, but made it universal, the manner which best might bring them over. For he did not say, if you believe, and, if you believe not, but made his speech general, so that his words might be free from suspicion. And this he has done yet more strongly than Christ. For Christ says, He that believes not is condemned already, but John says, shall not see life, but the wrath of God abides on him. With good cause; for it was a different thing for a man to speak of himself and for another to speak of him. They would have thought that Christ spoke often of these things from self-love, and that he was a boaster; but John was clear from all suspicion. And if at a later time, Christ also used stronger expressions, it was when they had begun to conceive an exalted opinion of Him.
[AD 430] Augustine of Hippo on John 3:35
He added “has given all things into his hands” so that you might know also here with what distinction it is said, “The Father loves the Son.” And why? Doesn’t the Father love John? And yet he has not given all things into his hand. Doesn’t the Father love Paul? And yet he has not given all things into his hand. “The Father loves the Son,” but as a father loves, not as master loves a servant. He loves him as the only Son, not as an adopted son, and so he “has given all things into his hand.” What does “all things” mean? That the Son should be such as the Father is. He begot him to equality with himself—he in whom it was no robbery to be in the form of God and equal to God. “The Father loves the Son and has given all things into his hand.” Therefore, having deigned to send us the Son, let us not imagine that it is something less than the Father that is sent to us. The Father, in sending the Son, sent his other self.

Source: TRACTATES ON THE GOSPEL OF JOHN 14.11
[AD 444] Cyril of Alexandria on John 3:35
The Father loveth the Son and hath given all things into His Hand.

Let not the slow to hearken (he says) be bold in speech, at seeing the Lord of all a Man, nor let him suppose that the Truth is false, rejecting the due belief in God by reason of the Flesh. Let him receive His testimony, let him readily set to his seal that God is true, lest he grieve the Father Which is in Heaven. For He loveth His Son: and the proof of His Love for Him, is that authority over all is given to Him. Which also the Saviour Himself says, All things are delivered unto Me of My Father, and again, All power is given unto Me in heaven and in earth. Nor do I suppose that because of the Son's seeming to receive it, will He reasonably be predicated by any as lesser: and why? for He receives when He became Man, when He humbled Himself for our sakes, when the Lord was called a slave, when the Son, Who is free, became among servants. For how did He humble Himself? or how is He said to have descended from His Equality with God the Father? Dost thou not in these things see Him Who Divinely giveth, Him Who Humanly and as a servant is said to receive what as God He had? For not strictly a gift from the Father is that which appointed the Son to the beginning of Lordship over all things; but rather a return and regain with the Flesh also of the authority that He had before the Flesh. For not when He became Man, did He then begin to rule the creation.

Since to what lowliness would one say that He had descended, if, when He became Man, He then began to have lordship? how will He appear in the Form of a servant, if then at length and scarcely declared Lord of all? Away with the absurdity of the reasonings herein. But when He became Man, then even so begins He to rule, not losing by reason of His Flesh the Divine Dignity, but mounting again with the Flesh also, to what He was from the beginning. But that the things spoken of as Christ's, were but the regain of what He had before, Himself will prove, saying, Father, glorify Thou Me with the glory which I had with Thee before the world was. Seest thou that He asketh not for a beginning of glory, but a renewal of the pristine glory, saying this too as Man? But that because of the Human Nature is it said that all things are given to the Son, he that is fond of learning will from all quarters heap up proofs with wisdom, and will be able to understand, but specially from that most dread vision of Daniel, wherein he savs that he saw the Ancient of Days set on His Throne, and declares that thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him. And hereto he added, And behold one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him, and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him. Thou seest how here is the whole Mystery of the Incarnation accurately delineated to us; thou seest how the Son is said to receive the kingdom of the Father; shown to the Prophet as no bare Word, but as the Son of Man (for He humbled Himself, as it is written, being found for our sakes in fashion as a Man), that He first brought back to His Kingdom, might be shown forth a Beginning and Way to us of Glory into the Kingdom. And as He being by Nature Life did for our sakes descend unto death after the Flesh for all, that He might free us both from death and corruption, by His likeness to us having immingled us as it were with Himself and rendered us partakers of eternal life: so doth He confashion Himself to our low repute, being Lord of Glory as God, that He might restore the nature of man to the royal honour also. For in all things He hath the preeminence, as Paul saith, being both the Way and the Door and the Firstfruits of the good things of human nature, from death to life, from corruption to incorruption, from weakness to might, from bondage to sonship, from dishonour and ignominy to honour and kingly glory. Therefore when the Son appears to receive as Man what He had as God, let us no wise be offended but let us consider rather the mode of the oeconomy on our account and for us. For so we shall preserve our mind unwounded and unhurt.
[AD 444] Cyril of Alexandria on John 3:35
CHAPTER IV. That not by participation are the Properties of God the Father in the Son, but Essentially and by Nature.

The Father loveth the Son and hath given all things into His Hand.

For since he had said, that it behoved not the Son Who had beamed forth God of God, to be able to use words other than He That begat Him, to wit, true words; for He Whom God hath sent, saith he, speaketh the words of God, needs does he subjoin what is before us, and saith, The Father loveth the Son. We shall not grieve (saith he) God the Father by clothing in equal honour Him That is begotten of Him, we shall not offend Him by crowning with God-befitting Glory Him Who is Essentially the Heir of the Father's goods. For He loveth the Son. He will therefore be pleased at His being glorified by us, and be grieved by the contrary. And let no one suppose, saith he, that He hath His Own Son Heir of this one Divine Excellence only. For He hath given all things into His Hand; i. e., everything, which is essentially good in the Father, this is altogether in the power of the Son. For he calleth power Hand in these words, as when God saith by one of the Prophets, My right Hand hath spanned the heavens, instead of, My Power. But the Son hath in Himself the whole Property of the Father, not by participation, though the Father be said to have given it (for so He would have an acquired, not a Natural Godhead) but the Father gives all that is His to His Son, just as a man too may be conceived to give to the child born of him all the properties of manhood, or as the fire too may be said to give to the heat proceeding from it in the way of energy, the property of its own nature. In such things, both is the giving no loss to the givers (for not by division or severance is the going forth of what is conceived to be given) and the appearance of receiving is blameless on the part of the recipients. For only because of the 'whence,' are such things said, and the offspring are conceived of as being a certain natural quality, so to say, of their begetters, showing clearly what the generator is by nature, and flashing forth the natural energy of their own source. And these things again are adduced by way of examples, but God is above them all. We will not for this accuse human language which is weak, for the glory of God hideth speech, as it is written. And if we see through a glass and darkly, and conceive in part, how shall we not be yet more powerless in the words through the tongue? You will then piously conceive, either that in this way all things are given by the Father to the Son: or you will take it again of the oeconomy with Flesh, no longer introducing the giving and receiving in respect of Natural Properties, but as putting the Son in authority over all things originate, that you may conceive of it in some such way as this,
[AD 108] Ignatius of Antioch on John 3:36
Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not the Son shall not see life, but the wrath of God abideth on him." For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But" God," says [the Scripture] "resisteth the proud, but giveth grace to the humble ; " and, "The proud have greatly transgressed." The Lord also says to the priests, "He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me."

Source: Epistle of Ignatius to the Ephesians
[AD 202] Irenaeus on John 3:36
And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him."

Source: Against Heresies Book IV
[AD 258] Cyprian on John 3:36
That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 380] Apostolic Constitutions on John 3:36
By believing in Him you shall live, but by disbelieving you shall be punished. For "he that is disobedient to the Son shall not see life, but the wrath of God abideth on him."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 397] Ambrose of Milan on John 3:36
The wrath that remains on him certainly had its beginning from some offence, in other words, first of all, that he did not believe. When, then, anyone believes, the wrath of God departs and life arrives. To believe, then, in Christ is to gain life, for “He who believes in him is not judged.”

Source: Concerning Repentance 1.12.53
[AD 407] John Chrysostom on John 3:36
See how he refers to the Father again when he speaks of punishment. He did not say, “the wrath of the Son,” although the Son is the judge. Rather, he makes the Father the judge in order to alarm them more. He does not mean here that to believe on the Son says everything that needs to be said concerning gaining everlasting life, for elsewhere he says, “Not every one that says to me, ‘Lord, Lord,’ shall enter into the kingdom of heaven.” And the blasphemy against the Holy Spirit is of itself sufficient to send someone into hell.… But we must not think that even a right belief in Father, Son and Holy Spirit is all there is to salvation … for our [faith] also has need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, “But he that believes not the Son shall not see life; but the wrath of God abides on him.” … And he does not say “in him” but “on him,” meaning that the wrath will never depart from him. And for the same reason he says, “shall not see life,” that is, to show that he did not mean only a temporal death!

Source: HOMILIES ON THE GOSPEL OF JOHN 31.1
[AD 430] Augustine of Hippo on John 3:36
“Whoever believes in the Son has eternal life.” Why? Because he has done the work of God, seeing that this is the work of God that you should believe in the one whom he has sent. “But whoever does not believe in the Son will not have life, but the wrath of God remains on him”; not “will come upon him” but “remains on him.” He is abandoned, not healed.

Source: SERMON 130A.7
[AD 444] Cyril of Alexandria on John 3:36
and he that believeth not the Son shall not see life.

Doth then (will haply some one say) the Baptist preach to us another opinion, and corrupt the doctrine of the resurrection, saying that he that believeth shall be quickened, wholly asserting that he that doth not shall not see life? We shall not all, it seems, rise; his word introducing to us this distinction. Whither then will that pass away, that is said absolutely and as it were to all, The dead shall be raised? What is Paul too about, saying, For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad? I suppose then that he that is eager after learning ought to be praised, nevertheless most accurate scrutiny must be made in Holy Scripture. For see clearly, I pray you, the distinction between the things said. For of the believer he says that he shall have everlasting life, of the unbeliever, the word hath a different significance. For he does not say that he shall not have life: for he shall be raised by the common law of the resurrection; but he says that he shall not see life, that is, he shall not so much as arrive at the bare sight of the life of the saints, he shall not touch their blessedness, he shall remain untasting of their life passed in bliss. For that is indeed life. But to exist in punishment is bitterer than all death, holding the soul in the body only for the sensation of sufferings. Some such difference in life Paul also brings forward. Hear what he says to those who are dead to evil for Christ's sake, For ye are dead, and your life is hid with Christ in God; when Christ, your life, shall appear, then shall ye also appear with Him in glory. Seest thou how he calls appearing in glory with Christ the life of the saints? But what when the Psalmist too sings to us, saying, What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil. Shall we not say that herein is signified the life of the saints? but it is, I think, evident to all. For he does not, forsooth, bid some to refrain from evil, that they may obtain the resurrection of the flesh hereafter (for they will rise again even if they do not cease from evil), but he rouses them rather to that life, wherein they may wholly see good days, passing an endless life in bliss and glory.
[AD 444] Cyril of Alexandria on John 3:36
He that believeth on the Son hath everlasting life.

Not simply, nor without examination doth the most wise Baptist testify that to them that believe in Christ is life set forth, as their Reward, but he brings forth to us the proof of it from the very quality so to speak of things. For the Only Begotten is by Nature Life: for in Him we live and move and are. But He is introduced into us of a surety through faith, and dwelleth in us through the Holy Ghost: and the blessed John the Evangelist will testify saying in his epistles Hereby know we that He dwelleth in us, because He hath given us of His Spirit. Christ will therefore quicken them that believe in Him, as being Himself Life by Nature and |199 dwelling in them. But that the Son indwelleth in us by faith, Paul will furnish proof, saying, For this cause I bow my knees unto the Father, of Whom the whole family in heaven and earth is named, that He would grant you according to the riches of His glory, to be strengthened with might by His Spirit; that Christ may dwell in your hearts by faith. Since then through faith Life by Nature entereth into us, how is he not true that saith, He that believeth on the Son hath everlasting Life? that is to say, the Son Himself, nought else than Him being conceived of as Life.
[AD 444] Cyril of Alexandria on John 3:36
but the wrath of God abideth on him.

More openly by means of this which follows did the blessed Baptist show us the aim of what has been said. Let him who loves to search consider carefully the force of the thought. He that believeth not (he saith) on the Son shall not see life, but the wrath of God abideth on him. But if it were possible to understand that the unbeliever should be indeed bereft of the life in the body, he would surely have immediately added, "but death abideth on him." But since he calls it the wrath of God, it is plain that he is contrasting the punishment of the ungodly with the enjoyments of the saints, and that he calls that life, which is the true life in glory with Christ, and the torments of the ungodly, the wrath of God. That punishment is ofttimes called wrath by the Divine Scriptures, I will adduce two witnesses, Paul and John: for the one said to the converted among the Gentiles, And were by nature the children of wrath, even as others; and the other to the Scribes and Pharisees, O generation of vipers, who hath warned you to flee from the wrath to come?
[AD 444] Cyril of Alexandria on John 3:36
He says that the believer shall have everlasting life, but the word has a different significance for the unbeliever. For he does not say that [the unbeliever] shall not have life since he too shall be raised by the common law of the resurrection. But he says that he shall not see life, that is, he shall not even so much as glimpse the life of the saints, he shall not touch their blessedness, and he shall not taste of their life spent in bliss. For that is indeed life. But to exist in punishment is far more bitter than any death, holding the soul in the body only for the sensation of suffering.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.4