12.But to as many as received him. That none may be retarded by this stumbling-block, that the Jews despised and rejected Christ, the Evangelist exalts above heaven the godly who believe in him; for he says that by faith they obtain this glory of being reckoned the sons of God. The universal term, as many, contains an implied contrast; for the Jews were carried away by a blind vaunting, (19) as if they exclusively had God bound to themselves. The Evangelist declares that their condition is changed, because the Jews have been rejected, and their place, which had been left empty, is occupied by the Jews; for it is as if he transferred the right of adoption to strangers. This is what Paul says, that the destruction of one nation was the life of the whole world, (Romans 11:12;) for the Gospel, which might be said to have been banished from them, began to be spread far and wide throughout the whole world. They were thus deprived of the privilege which they enjoyed above others. But their impiety was no obstruction to Christ; for he erected elsewhere the throne of his kingdom, and called indiscriminately to the hope of salvation all nations which formerly appeared to have been rejected by God.
He gave them power. The word ἐξουσία here appears to me to mean a right, or claim; and it would be better to translate it so, in order to refute the false opinions of the Papists; for they wickedly pervert this passage by understanding it to mean, that nothing more than a choice is allowed to us, if we think fit to avail ourselves of this privilege. In this way they extract free-will from this phrase; but as well might they extract fire from water. There is some plausibility in this at first sight; for the Evangelist does not say that Christ makes them sons of God, but that he gives them power to become such. Hence they infer that it is this grace only that is offered to us, and that the liberty to enjoy or to reject it is placed at our disposal. But this frivolous attempt to catch at a single word is set aside by what immediately follows; for the Evangelist adds, that they become the sons of God, not by the will which belongs to the flesh, but when they are born of God. But if faith regenerates us, so that we are the sons of God, and if God breathes faith into us from heaven, it plainly appears that not by possibility only, but actually — as we say — is the grace of adoption offered to us by Christ. And, indeed, the Greek word, ἐξουσία is sometimes put for ἀξίωσις, (a claim,) a meaning which falls in admirably with this passage.
The circumlocution which the Evangelist has employed tends more to magnify the excellence of grace, than if he had said in a single word, that all who believe in Christ are made by him sons of God. For he speaks here of the unclean and profane, who, having been condemned to perpetual ignominy, lay in the darkness of death. Christ exhibited an astonishing instance of his grace in conferring this honor on such persons, so that they began, all at once, to be sons of God; and the greatness of this privilege is justly extolled by the Evangelist, as also by Paul, when he ascribes it to
God, who is rich in mercy, for his great love
with which he loved us, (Ephesians 2:4.)
But if any person shall prefer to take the word power in its ordinary acceptation, still the Evangelist does not mean by it any intermediate faculty, or one which does not include the full and complete effect; but, on the contrary, means that Christ gave to the unclean and the uncircumcised what appeared to be impossible; for an incredible change took place when out of stones Christ raised up children to God, (Matthew 3:9.) The power, therefore, is that fitness ( ἱκανότης) which Paul mentions, when he
gives thanks to God, who hath made us fit (or meet) to be partakers of the inheritance of the saints, (Colossians 1:12.)
Who believe in his name. He expresses briefly the manner of receiving Christ, that is, believing in him. Having been engrafted into Christ by faith, we obtain the right of adoption, so as to be the sons of God. And, indeed, as he is the only-begotten Son of God, it is only so far as we are members of him that this honor at all belongs to us. Here again the notion of the Papists about the word power is refuted. (20) The Evangelist declares that this power is given to those who already believe. Now it is certain that such persons are in reality the sons of God. They detract too much from the value of faith who say that, by believing, a man obtains nothing more than that he may become a son of God, if he chooses; for instead of present effect they put a power which is held in uncertainty and suspense.
The contradiction appears still more glaring from what immediately follows. The Evangelist says that those who believe are already born of God It is not therefore, a mere liberty of choice that is offered, since they obtain the privilege itself that is in question. Although the Hebrew word, שם (Name) is sometimes used to denote power, yet here it denotes a relation to the doctrine of the Gospel; for when Christ is preached to us, then it is that we believe in him. I speak of the ordinary method by which the Lord leads us to faith; and this ought to be carefully observed, for there are many who foolishly contrive for themselves a confused faith, without any understanding of doctrine, as nothing is more common among the Papists than the word believe, though there is not among them any knowledge of Christ from hearing the Gospel. Christ, therefore, offers himself to us by the Gospel, and we receive him by faith.
13.Who were born not of blood (21) Some think that an indirect reference is here made to the preposterous confidence of the Jews, and I willingly adopt that opinion. They had continually in their mouth the nobleness of their lineage, as if, because they were descended from a holy stock, they were naturally holy. And justly might they have gloried in their descent from Abraham, if they had been lawful sons, and not bastards; but the glowing of faith ascribes nothing whatever to carnal generation, but acknowledges its obligation to the grace of God alone for all that is good. John, therefore, says, that those among the formerly unclean Gentiles who believe in Christ are not born the sons of God from the womb, but are renewed by God, that they may begin to be his sons. The reason why he uses the word blood in the plural number appears to have been, that he might express more fully a long succession of lineage; for this was a part of the boasting among the Jews, that they could trace their descent, by an uninterrupted line, upwards to the patriarchs.
The will of the flesh and the will of man appear to me to mean the same thing; for I see no reason why flesh should be supposed to signify woman, as Augustine and many others explain it. On the contrary, the Evangelist repeats the same thing in a variety of words, in order to explain it more fully, and impress it more deeply on the minds of men. Though he refers directly to the Jews, who gloried in the flesh, yet from this passage a general doctrine may be obtained: that our being reckoned the sons of God does not belong to our nature, and does not proceed from us, but because God begat us willingly, (James 1:18,) that is, from undeserved love. Hence it follows, first, that faith does not proceed from ourselves, but is the fruit of spiritual regeneration; for the Evangelist affirms that no man can believe, unless he be begotten of God; and therefore faith is a heavenly gift. It follows, secondly, that faith is not bare or cold knowledge, since no man can believe who has not been renewed by the Spirit of God.
It may be thought that the Evangelist reverses the natural order by making regeneration to precede faith, whereas, on the contrary, it is an effect of faith, and therefore ought to be placed later. I reply, that both statements perfectly agree; because by faith we receive the incorruptible seed, (1 Peter 1:23,) by which we are born again to a new and divine life. And yet faith itself is a work of the Holy Spirit, who dwells in none but the children of God. So then, in various respects, faith is a part of our regeneration, and an entrance into the kingdom of God, that he may reckon us among his children. The illumination of our minds by the Holy Spirit belongs to our renewal, and thus faith flows from regeneration as from its source; but since it is by the same faith that we receive Christ, who sanctifies us by his Spirit, on that account it is said to be the beginning of our adoption.
Another solution, still more plain and easy, may be offered; for when the Lord breathes faith into us, he regenerates us by some method that is hidden and unknown to us; but after we have received faith, we perceive, by a lively feeling of conscience, not only the grace of adoption, but also newness of life and the other gifts of the Holy Spirit. For since faith, as we have said, receives Christ, it puts us in possession, so to speak, of all his blessings. Thus so far as respects our sense, it is only after having believed — that we begin to be the sons of God. But if the inheritance of eternal life is the fruit of adoption, we see how the Evangelist ascribes the whole of our salvation to the grace of Christ alone; and, indeed, how closely soever men examine themselves, they will find nothing that is worthy of the children of God, except what Christ has bestowed on them.
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