John 3:6-8
The text of John 3 contains a verse that is commonly misunderstood by religious people. It is the eighth verse, which reads, “The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.” As David Lipscomb wrote, “These verses have been ever of great difficulty because men try to get out of them what is not in them.” (G.A. Commentary, John, pg. 46).
A proper understanding of the passage is not difficult so long as the context is observed and respected. The important thing to remember is that Jesus has described the new birth (a spiritual birth), and that Nicodemus was confused by the description because he was thinking of the physical birth (cf. vs. 4).
After affirming the new birth to be something other than a physical birth, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (vs. 3), Jesus continues his explanation of his assertion in verses 6-8. So, the context has Jesus correcting Nicodemus’ mistaken understanding of his teaching. When the verses are understood to be a contrast between physical birth and the new birth, most difficulties in the text are resolved.
In verse 6 the contrast is revealed in plain terms. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Though the text is plain, there are some who seek to read into it things that are not there. One example of this is Albert Barnes, who seeks to infer depraved character in the term flesh, and purity and goodness in the term spirit. His words are telling, “The word flesh here is used as meaning corrupt, defiled, sinful.” (Barnes on the N.T., pg. 203). This is typical of those who seek to defend the theology of Calvin. Anytime the word flesh is used, an attempt is made to define it as the corrupt nature of man. As Barnes states, “And as the parents are wholly corrupt by nature, so their children will be the same” (ibid.).
In fact, such an explanation of the text is neither necessary, nor natural. All our Lord is doing is indicating the difference between fleshly birth and spiritual birth. In doing so, he clearly reveals to Nicodemus that in saying a man must be born again, he is not referring to him entering “a second time into his mother’s womb” (vs. 4); but to the birth of a spiritual man, by or through the work of the Holy Spirit. It is not an inferred argument regarding corruption or purity; it is a plain argument regarding the physical body of man contrasted with his spirit.
This truth is born out by the next sentence uttered by our Lord. “Do not marvel that I said to you, You must be born again” (vs. 7). If you understand the new birth to be a spiritual one, the ridiculous image of a man entering again his mother’s womb is removed.
Verse eight continues the explanation by the use of an illustration. As the spirit of man is ephemeral, so is the wind. The two are contrasted to again emphasize the difference between the new birth, and physical birth.
Unfortunately, Charismatics have gotten hold of this passage, and confused many. They seek to read some teaching of significance regarding the Holy Spirit in Jesus’ words about the wind. They teach that the Holy Spirit is like the wind, that “blows where it wishes.” From this they infer things such as the miraculous indwelling of the Holy Spirit, and His subjective guidance of the Christian.
In fact, a careful reading of the passage shows that the wind is equated with the one who is born of the spirit, not of the Holy Spirit Himself. Again, when the context is considered, the meaning is clear and simple.
Jesus’ explanation to Nicodemus showed him that the spiritual birth was not visible like the physical birth of man. Just as the wind cannot be seen, though we see its effects, the new birth is not seen. It perhaps is not straining the comparison too much to note that we can see the effects of the new birth, as we can with the wind, but the verse is most certainly not talking about the Holy Spirit.
So, while we do not physically see the actual new birth, every child of God evidences the new birth in the life he lives. As Paul wrote, “For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age” (Titus 2:11-12). When men see our good works, they see evidence of the new birth, and by such “glorify [our] Father in heaven” (Matthew 5:16).
