The wind bloweth where it listeth,.... For ought any mortal can say, or do to the contrary: and so the Spirit of God is a free agent in regeneration; he works how, and where, and when he pleases; he acts freely in the first operation of his grace on the heart, and in all after influences of it; as well as in the donation of his gifts to men, for different purposes; see 1 Corinthians 12:11; and this grace of the Spirit in regeneration, like the wind, is powerful and irresistible; it carries all before it; there is no withstanding it; it throws down Satan's strong holds, demolishes the fortifications of sin; the whole posse of hell, and the corruptions of a man's heart, are not a match for it; when the Spirit works, who can let?

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The wind (τὸ πνεῦμα)

Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Πνεῦμα is from πνέω to breathe or blow, the verb used in this verse (bloweth), and everywhere in the New Testament of the blowing of the wind (Matthew 7:25, Matthew 7:27; Luke 12:55; John 6:18). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, τὸ πνεῦμ' ἔλαττον γίγνεται, the wind is dying away ("Knights," 441), also in the New Testament, Hebrews 1:7, where the proper translation is, "who maketh His angels winds," quoted from Psalm 103:4 (Sept.). In the Septuagint, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. In the New Testament, in the sense of breath, 2 Thessalonians 2:8; Revelation 11:11. The usual rendering, wind, is confirmed here by the use of the kindred verb πνεῖ, bloweth, and by φωνὴν, sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night-wind sweeping through the narrow street.

Where it listeth (ὅπου θέλει)

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The wind bloweth ... - Nicodemus had objected to the doctrine because he did not understand how it could be. Jesus shows him that he ought not to reject it on that account, for he constantly believed things quite as difficult. It might appear incomprehensible, but it was to be judged of by its effects. As in this case of the wind, the effects were seen, the sound was heard, important changes were produced by it, trees and clouds were moved, yet the wind is not seen, nor do we know whence it comes, nor by what laws it is governed; so it is with the operations of the Spirit. We see the changes produced. Men just now sinful become holy; the thoughtless become serious; the licentious become pure; the vicious, moral; the moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause - by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feet the cooling effects of a summer's breeze. In those cases we attribute it to the "wind," though we see it not, and though we do not understand its operations. We may learn, hence:

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The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Romans 8:16; for, he that believeth hath the witness in himself, 1 John 4:13; 1 John 5:10; Galatians 4:6. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1 John 5:4.

The wind bloweth where it {h} 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.

(h) With free and wandering blasts as it wishes.

3:8 The wind bloweth where it listeth, etc. Most commentators have held that this means: As the wind moves mysteriously, so does the Spirit, and it breathes upon whom it will, effecting the inward change called the birth of the Spirit arbitrarily. This view I believe due to a wrong translation, sanctioned, not by Greek, but by current theology. Let it be noted that: (1) Exactly the same Greek term pneuma is rendered wind and Spirit in this verse. It is a violation of all law that the same word should experience so radical a change of meaning in the same sentence. (2) That the word pneuma is not translated wind elsewhere, although it occurs scores of times in the New Testament, but is always rendered Spirit. (3) Another word in the Greek, anemos, is usually used to represent wind. (4) The erroneous idea creates a confusion of figures. It makes Christ to say: The wind bloweth where it listeth; so is (not the Spirit, but) every one born of the Spirit. It affirms of him who is born just what is affirmed of the wind, a thing the Savior never did. These facts are sufficient to show that the rendering wind is wrong. All we have to do is to translate pneuma here, as is done in the latter part of the verse and elsewhere in the New Testament. The verse then reads: The Spirit ( pneuma ) breathes where it pleases and thou hearest the voice thereof, but canst not tell whence it comes nor whither it goes. So (by hearing its voice) is every one born of the Spirit ( pneuma ). The meaning is: The Spirit breathes where it wills and you recognize its manifestation by its voice; by the words spoken by men of God as the Holy Spirit gives them utterance. You cannot tell whence the Spirit comes to whither it goes, but you can hear its voice when it does come. So, by hearing the voice of the Spirit is every one born of the Spirit. He who receives by faith the communications of the Spirit is born of the Spirit. The birth of the Spirit is not the same thing as the gift of the Spirit. To those who are born of the Spirit is given. 'Because' ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father (Ga 4:6). Hence, in harmony with the above view, Peter says, Being born again, not by corruptible seed, but incorruptible, through the word of God, which liveth and abideth forever (1Pe 1:23).

3:8 The wind bloweth - According to its own nature, not thy will, and thou hearest the sound thereof - Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit - The fact is plain, the manner of his operations inexplicable.

8. The wind, &c.-Breath and spirit (one word both in Hebrew and Greek) are constantly brought together in Scripture as analogous (Job 27:3; 33:4; Eze 37:9-14).

canst not tell, &c.-The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.

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