John 3:8

John 3:7-12 7. Wonder not that I said to thee, You must be born again. 8. The wind bloweth where it pleaseth, and thou hearest its voice; but knowest not whence it cometh, nor whither it goeth: so is every one that is born of the Spirit. 9. Nicodemus answered, and said to him, How can these things be? 10. Jesus answered, and said to him, Thou art a teacher of Israel, and knowest you not these things? 11. Verily, verily, I say to thee, We speak what we know, and testify what we have seen; and you receive not our testimony. 12. If I have told you earthly things, and you believe not, how shall you believe if I tell you heavenly things? 7. Wonder not. This passage has been tortured by commentators in various ways. Some think that Christ reproves the gross ignorance of Nicodemus and other persons of the same class, by saying that it is not wonderful, if they do not comprehend that heavenly mystery of regeneration, since even in the order of nature they do not perceive the reason of those things which fall under the cognizance of the senses. Others contrive a meaning which, though ingenious, is too much forced: that, "as the wind blows freely, so by the regeneration of the Spirit we are set at liberty, and, having been freed from the yoke of sin, run voluntarily to God. Equally removed from Christ's meaning is the exposition given by Augustine, that the Spirit of God exerts his power according to his own pleasure. A better view is given by Chrysostom and Cyril, who say that the comparison is taken from the wind, and apply it thus to the present passage: though its power be felt, we know not its source and cause." While I do not differ greatly from their opinion, I shall endeavor to explain the meaning of Christ with greater clearness and certainty. I hold by this principle, that Christ borrows a comparison from the order of nature. Nicodemus reckoned that what he had heard about regeneration and a new life was incredible, because the manner of this regeneration exceeded his capacity. To prevent him from entertaining any scruple of this sort, Christ shows that even in the bodily life there is displayed an amazing power of God, the reason of which is concealed. For all draw from the air their vital breath; we perceive the agitation of the air, but know not whence it comes to us or whither it departs. If in this frail and transitory life God acts so powerfully that we are constrained to admire his power, what folly is it to attempt to measure by the perception of our own mind his secret work in the heavenly and supernatural life, so as to believe no more than what we see? Thus Paul, when he breaks out into indignation against those who reject the doctrine of the resurrection, on the ground of its being impossible that the body which is now subject to putrefaction, after having been reduced to dust and to nothing, should be clothed with a blessed immortality, reproaches them for stupidity in not considering that a similar display of the power of God may be seen in a grain of wheat; for the seed does not spring until it; has been putrefied, ( 1 Corinthians 15:36 , 37.) This is the astonishing wisdom of which David exclaims, O Lord, how manifold are thy works! in wisdom hast thou made them all, ( Psalm 104:24 ) They are therefore excessively stupid who, having been warned by the common order of nature, do not rise higher, so as to acknowledge that the hand of God is far more powerful in the spiritual kingdom of Christ. When Christ says to Nicodemus that he ought not to wonder, we must not understand it in such a manner as if he intended that we should despise a work of God, which is so illustrious, and which is worthy of the highest admiration; but he means that we ought not to wonder with that kind of admiration which hinders our faith. For many reject as fabulous what they think too lofty and difficult. In a word, let us not doubt that by the Spirit of God we are formed again and made new men, though his manner of doing this be concealed from us. 8. The wind bloweth where it pleaseth. Not that, strictly speaking, there is will in the blowing, but because the agitation is free, and uncertain, and variable; for the air is carried sometimes in one direction and sometimes in another. How this applies to the case in hand; for if it flowed in a uniform motion like water, it would be less miraculous. So is every one that is born of the Spirit. Christ means that the movement and operation of the Spirit of God is not less perceptible in the renewal of man than the motion of the air in this earthly and outward life, but that the manner of it is concealed; and that, therefore, we are ungrateful and malicious, if we do not adore the inconceivable power of God in the heavenly life, of which we behold so striking an exhibition in this world, and if we ascribe to him less in restoring the salvation of our soul than in upholding the bodily frame. The application will be somewhat more evident, if you turn the sentence in this manner: Such is the power and efficacy of the Holy Spirit in the renewed man 9. How can these things be? We see what is the chief obstacle in the way of Nicodemus. Every thing that he hears appears monstrous, because he does not understand the manner of it; so that there is no greater obstacle to us than our own pride; that is, we always wish to be wise beyond what is proper, and therefore we reject with diabolical pride every thing that is not explained to our reason; as if it were proper to limit the infinite power of God to our poor capacity. We are, indeed, permitted, to a certain extent, to inquire into the manner and reason of the works of God, provided that we do so with sobriety and reverence; but Nicodemus rejects it as a fable, on this ground, that he does not believe it to be possible. On this subject we shall treat more fully under the Sixth Chapter. 10. Thou art a teacher of Israel. As Christ sees that he is spending his time and pains to no purpose in teaching so proud a man, he begins to reprove him sharply. And certainly such persons will never make any progress, until the wicked confidence, with which they are puffed up, be removed. This is, very properly, placed first in order; for in the very matter in which he chiefly plumes himself on his acuteness and sagacity, Christ censures his ignorance. He thought, that not to admit a thing to be possible would be considered a proof of gravity and intelligence, because that man is accounted. foolishly credulous who assents to what is told him by another, before he has fully inquired into the reason. But still Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule by more than childish hesitation about the first principles. Such hesitation, certainly, is base and shameful. For what religion have we, what knowledge of God, what rule of living well, what hope of eternal life, if we do not believe that man is renewed by the Spirit of God? There is an emphasis, therefore, in the word these; for since Scripture frequently repeats this part of doctrine, it ought not to be unknown even to the lowest class of beginners. It is utterly beyond endurance that any man should be ignorant and unskilled in it, who professes to be a teacher in the Church of God. 11. We speak what we know. Some refer this to Christ and John the Baptist; others say that the plural number is used instead of the singular. For my own part, I have no doubt that Christ mentions himself in connection with all the prophets of God, and speaks generally in the person of all. Philosophers and other vain-glorious teachers frequently bring forward trifles which they have themselves invented; but Christ claims it as peculiar to himself and all the servants of God, that they deliver no doctrine but what is certain. For God does not send ministers to prattle about things that are unknown or doubtful, but trains them in his school, that what they have learned from himself they may afterwards deliver to others. Again, as Christ, by this testimony, recommends to us the certainty of his doctrine, so he enjoins on all his ministers a law of modesty, not to put forward their own dreams or conjectures -- not to preach human inventions, which have no solidity in theme but to render a faithful and pure testimony to God. Let every man, therefore, see what the Lord has revealed to him, that no man may go beyond the bounds of his faith; and, lastly, that no man may allow himself to speak any thing but what he has heard from the Lord. It ought to be observed, likewise, that Christ here confirms his doctrine by an oath, that it may have full authority over us. You receive not our testimony. This is added, that the Gospel may lose nothing on account of the ingratitude of men. For since few persons are to be found who exercise faith in the truth of God, and since the truth is everywhere rejected by the world, we ought to defend it against contempt, that its majesty may not be held in less estimation, because the whole world despises it, and obscures it by impiety. Now though the meaning of the words be simple and one, still we must draw from this passage a twofold doctrine. The first is, that our faith in the Gospel may not be weakened, if it have few disciples on the earth; as if Christ had said, Though you do not receive my doctrine, it remains nevertheless certain and durable; for the unbelief of men will never prevent God from remaining always true. The other is, that they who, in the present day, disbelieve the Gospel, will not escape with impunity, since the truth of God is holy and sacred. We ought to be fortified with this shield, that we may persevere in obedience to the Gospel in opposition to the obstinacy of men. True indeed, we must hold by this principle, that our faith be founded on God. But when we have God as our security, we ought, like persons elevated above the heavens, boldly to tread the whole world under our feet, or regard it with lofty disdain, rather than allow the unbelief of any persons whatever to fill us with alarm. As to the complaint which Christ makes, that his testimony is not received, we learn from it, that the word of God has, in all ages, been distinguished by this peculiar feature, that they who believed it were few; for the expression -- you receive not -- belongs to the greater number, and almost to the whole body of the people. There is no reason, therefore, that we should now be discouraged, if the number of those who believe be small. 12. If I have told you earthly things. Christ concludes that it ought to be laid to the charge of Nicodemus and others, if they do not make progress in the doctrine of the Gospel; for he shows that the blame does not lie with him, that all are not properly instructed, since he comes down even to the earth, that he may raise us to heaven. It is too common a fault that men desire to be taught in an ingenious and witty style. Hence, the greater part of men are so delighted with lofty and abstruse speculations. Hence, too, many hold the Gospel in less estimation, because they do not find in it high-sounding words to fill their ears, and on this account do not deign to bestow their attention on a doctrine so low and mean. But it shows an extraordinary degree of wickedness, that we yield less reverence to God speaking to us, because he condescends to our ignorance; and, therefore, when God prattles to us in Scripture in a rough and popular style, let us know that this is done on account of the love which he bears to us. [60] Whoever exclaims that he is offended by such meanness of language, or pleads it as an excuse for not subjecting himself to the word of God, speaks falsely; for he who cannot endure to embrace God, when he approaches to him, will still less fly to meet him above the clouds. Earthly things. Some explain this to mean the elements of spiritual doctrine; for self-denial may be said to be the commencement of piety. But I rather agree with those who refer it to the form of instruction; for, though the whole of Christ's discourse was heavenly, yet he spoke in a manner so familiar, that the style itself had some appearance of being earthly. Besides, these words must not be viewed as referring exclusively to a single sermon; for Christ's ordinary method of teaching -- that is, a popular simplicity of style -- is here contrasted with the pompous and high-sounding phrases to which ambitious men are too strongly addicted. Footnotes: [60] "Pour l'amour de nous."

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.

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. The wind bloweth, … — Libero et vago impetu. Watch, therefore, the gales of grace; we cannot purchase this wind (as sailors in Norway are said to do) for any money. This hawk, when flown, will not easily be brought to hand again.

The word which is translated wind, being the same which both here and ordinarily in Scripture is translated spirit, hath given interpreters a great liberty to abound in their several senses. Some thinking that it should be translated, The spirit, that is, the spirit of a man, breatheth where it listeth; and that our Saviour’s sense was, Nicodemus, thou needest not to wonder that thou canst not with thy senses perceive the spiritual new birth, for thou canst not understand the natural birth. Others think it should be translated, The Spirit, that is, the Spirit of God, bloweth where it listeth; but that seemeth not probable, because of these words, so is every one that is born of the Spirit; which will hardly be sense if we understand the first part of the verse concerning the same Spirit; and our Saviour saith, John 3:12 , If I have told you earthly things, and ye believe not: they seem therefore best to understand it, who interpret it of a terrene spirit, particularly the wind, which is of a spiritual nature: and thus, by their translation, it is apparent that our interpreters understood it. So as, though our Saviour speaketh of the motions of the blessed Spirit, yet he speaketh of them by way of comparison, comparing them to the motion of the wind, of which he said, that it bloweth where it listeth; not that it is its own mover, and under no government of the First Cause; for the Psalmist tells us, Psalm 148:8 , that the stormy winds fulfil God’s word; nor is any such thing compatible to any creature; but the original of its motion is to us imperceptible. But canst not tell whence it cometh, and whither it goeth: we can speak something philosophically to the cause of it, and can tell whither it bloweth, from the east, west, north, or south; but we cannot tell the particular place, where or from whence it riseth. So is every one that is born of the Spirit: so every one, who is regenerated from the working of the Holy Spirit of God, is changed and renewed, so as we can give ourselves or others no account of it in all points, as to the inward operation, though in the effects it be discernible.

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? and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; as the wind, though its sound is heard, and its force felt, it cannot be seen; nor is it known certainly, from whence it comes, and where are the treasures of it; from whence it begins, and where it ends; so is the grace of the Spirit of God in regeneration to a natural man; it is imperceptible, indiscernible, and unaccountable by him, 1 Corinthians 2:14 . So is every one that is born of the Spirit: he is regenerated by grace, that is, as free and sovereign, as powerful and irresistible, and as secret and imperceptible, as the wind is: and seeing so ordinary a thing as the blowing of the wind is of such a nature, and so little to be accounted for; regeneration by the Spirit of God, who is comparable to the wind, and whose name so signifies, need not be thought so marvellous and astonishing, though the natural man discerns it not, and cannot account for it. The beauty and propriety of this simile will more appear by observing, that the same Hebrew word, is used both for the wind, and for the Spirit of God; it is used for the "wind", in Genesis 3:8 ; and in other places, and for the Spirit of God, in Genesis 1:2 , and elsewhere: and so likewise the Greek word is used for them both, for the wind in this place, and often for the Holy Ghost: and it may be observed, that the Holy Spirit, because of his powerful, comfortable, and quickening influences, is compared to the wind, especially to the south wind, in some passages of the Old Testament, which Christ might have in view, Sol 4:16. What our Lord here says, concerning the wind, is confirmed by all experience, and philosophical observations; the rise of winds, from whence they come, and whither they go, cannot be ascertained; the treasures of them are only with God, and known to him; see Ecclesiastes 11:5 .

Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the HE THAT IS, and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, Depart from me, I know you not, ye workers of iniquity?

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.

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: 1. that the proper evidence of conversion is the effect on the life. 2. that we are not too curiously to search for the cause or manner of the change. 3. that God has power over the most hardened sinner to change him, as he has power over the loftiest oak, to bring it down by a sweeping blast. 4. that there may be great variety in the modes of the operation of the Spirit. As the "wind" sometimes sweeps with a tempest, and prostrates all before it, and sometimes breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trembles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus. Where it listeth - Where it "wills" or "pleases." So is every one ... - Everyone that is born of the Spirit is, in some respects, like the effects of the wind. You see it not, you cannot discern its laws, but you see its effects," and you know therefore that it does exist and operate. Nicodemus' objection was, that he could not "see" this change, or perceive "how" it could be. Jesus tells him that he should not reject a doctrine merely because he could not understand it. Neither could the "wind" be seen, but its effects were well known, and no one doubted the existence or the power of the agent. Compare Ecclesiastes 11:5 .

John WIND AND SPIRIT John 3:8 . Perhaps a gust of night wind swept round the chamber where Nicodemus sat listening to Jesus, and gave occasion for this condensed parable. But there is occasion sufficient for it in the word ‘Spirit,’ which, both in the language in which our Lord addressed the ruler of the Sanhedrim, and in that which John employed in recording the conversation, as in our own English, means both ‘spirit’ and ‘breath.’ This double signification of the word gives rise to the analogies in our text, and it also raises the question as to the precise meaning of the text. There are two alternatives, one adopted by our Authorised and Revised Version, and one which you will find relegated to the margin of the latter. We may either read ‘the wind bloweth’ or ‘the Spirit breathes.’ I must not be tempted here to enter into a discussion of the grounds upon which the one or the other of these two renderings may be preferred. Suffice it to say that I adhere to the rendering which lies before us, and find here a comparison between the salient characteristics of the physical fact and the operations of the Divine Spirit upon men’s spirits. But then, there is another step to be taken. Our Lord has just been laying down the principle that like begets like, that flesh produces flesh, and spirit, spirit. And so, applying that principle, He says here, not as might be expected, ‘So is the work of the Divine Spirit in begetting new life in men,’ but ‘So is he that is born of the Spirit.’ There are three things brought into relation with one another: the physical fact; the operations of the Spirit of God, of which that physical fact in its various characteristics may be taken as a symbol; and the result of its operations in the new man who is made ‘after the image of Him that created him.’ It is to the last of these that I wish to turn. Here you have the ideal of the Christian life, considered as the product of the free Spirit of God, the picture of what all Christian people have the capacity of being, the obligation to be, and are, just in the measure in which that new life, which the Spirit of God bestows, is dominant in them and moulding their character. So I take these characteristics just as they arise. I. Here you have the freedom of the new life. ‘The wind bloweth where it listeth.’ Of course, in these days of weather forecasts and hoisting cones, we know that the wind is subject to as rigid physical laws as any other phenomena. But Jesus Christ speaks here, as the Bible always speaks about Nature, from two points of view-one the popular, regarding the thing as it looks on the surface, and the other what I may call the poetico-devout-finding ‘sermons in stones, books in the running brooks,’ and hints of the spiritual world in all the phenomena of the natural. So, just as in spite of meteorological science, there has passed into common speech the proverbial simile ‘as free as the wind,’ so Jesus Christ says here, ‘The wind bloweth where it listeth, . . . so is every one that is born of the Spirit.’ He passes by the intermediate link, the Spirit that is the parent of the life, and deals with the resulting life and declares that it is self-impelled and self-directed. Is that a characteristic to be desired or admired? Is doing as we list precisely the description of the noblest life? It is the description of the purely animal one. It is the description of an entirely ignoble and base one. It may become the description of an atrociously criminal one. But we do not generally think that a man that says ‘Thus I will; thus I command; let the fact that I will it stand in the place of all reason,’ is speaking from a lofty point of view. But there are two sorts of ‘listing.’ There is the listing which is the yielding to the mob of ignoble passions and clamant desires of the animal nature within us, and there is the ‘listing’ which is obeying the impulses of a higher will, that has been blended with ours. And there you come to the secret of true freedom, which does not consist in doing as I like, but in liking to do as God wishes me to do. When our Lord says ‘where it listeth,’ He implies that a change has passed over a man, when that new life is born within him, whereby the law, the known will of God, is written upon his heart, and, inscribed on these fleshly tables, becomes no longer an iron force external to him, but a vital impulse within him. That is freedom, to have my better will absolutely conterminous and coincident with the will of God, so far as I know it. Just as a man is not imprisoned by limits beyond which he has no desire to go, so freedom, and elevation, and nobility come by obeying, not the commands of an external authority, but the impulse of an inward life. ‘Ye have not received the spirit of bondage,’ because God hath given us the Spirit of power, and of love, and of self-control, which keeps down that base and inferior ‘listing,’ and elevates the higher and the nobler one, ‘Where the Spirit of the Lord is, there is liberty,’ because duty has become delight, and there is no desire in the new and higher nature for anything except that which God enjoins. The true freedom is when, by the direction of our will, we change ‘must’ into ‘I delight to do Thy will.’ So we are set free from the bondage and burden of a law that is external, and is not loved, and are brought into the liberty of, for dear love’s sake, doing the will of the beloved. ‘Myself shall to my darling be Both law and impulse,’ says one of the poets about a far inferior matter. It is true in reference to the Christian life, and the ‘liberty wherewith Christ hath made us free,’ But, then, in order freely to understand the sweep and the greatness of this perfect law of liberty, we must remember that the new life is implanted in us precisely in order that we may suppress, and, if need be, cast out and exorcise, that lower ‘listing,’ of which I have said that it is always ignoble and sometimes animal. For this freedom will bring with it the necessity for continual warfare against all that would limit and restrain it-namely, the passions and desires and inclinations of our baser or nobler, but godless, self. These are, as it were, deposed by the entrance of the new life. But it is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best thing is to behead them, as well as to cast them from their throne. ‘If ye, through the Spirit, do put to death the deeds’ and inclinations and wills ‘of the flesh, ye shall live’; and if you do not, they will live and will kill you. So the freedom of the new life is a militant freedom, and we have to fight to maintain it. As Burke said about the political realm, ‘the price of liberty is eternal vigilance,’ so we say about the new life of the Christian man-he is free only on condition that he keeps well under hatches the old tyrants, who are ever plotting and struggling to have dominion once again. Still further, whilst this new life makes us free from the harshness of a law that can only proclaim duty, and also makes us free from our own baser selves, it makes us free from all human authority. The true foundation of the Christian democracy is that each individual soul has direct and immediate access to, and direct and real possession of, God, in his spirit and life. Therefore, in the measure in which we draw into ourselves the new life and the Spirit of God shall we be independent of men round us, and be able to say, ‘With me it is a very small matter to be judged of you or of man’s judgment.’ That new life ought to make men original, in the deep and true sense of the word, as drawing their conceptions of duty and their methods of life, not at second hand from other men, but straight from God Himself. If the Christian Church was fuller of that divine life than it is, it would be fuller of all varieties of Christian beauty and excellence, and all these would be the work of ‘that one and the selfsame Spirit dividing to every man severally as He will.’ If this congregation were indeed filled with the new life, there would be an exuberance of power, and a harmonious diversity of characteristics about it, and a burning up of the conventionalities of Christian profession such as we do not dream of to-day. ‘The wind bloweth where it listeth.’ II. Here we have this new life in its manifestation. ‘Thou hearest the sound,’ or, as the Word might literally be rendered, the ‘voice thereof,’ from the little whisper among the young soft leaves of the opening beeches in our woods to-day, up to the typhoon that spreads devastation over leagues of tropical ocean. That voice, now a murmur, now a roar, is the only manifestation of the unseen force that sweeps around us. And if you are a Christian man or woman your new life should be thus perceptible to others, in a variety of ways, no doubt, and in many degrees of force. You cannot show its roots; you are bound to show its fruits. You cannot lay bare your spirits, and say to the world, ‘Look! there is the presence of a divine germ in me,’ but you can go about amongst men, and witness to the possession of it by the life that you live. There are a great many Christian people from whom, if you were to listen ever so intently, you would not hear a sough or a ripple. There is a dead calm; the ‘rushing mighty wind’ has died down; and there is nothing but a greasy swell upon the windless ocean. ‘The wind bloweth,’ and the ‘sound’ is heard. The wind ceases, and there is a hideous silence. And that is the condition of many a man and woman that has a name to live and is dead. Does anybody hear the whisper of that breath in your life, Christian man? It is not for me to answer the question; it is for you to ask it and answer it for yourselves. And Christians should be in the world, as the very breath of life amidst stagnation. When the Christian Church first sprung into being it did come into that corrupt, pestilential march of ancient heathenism with healing on its wings, and like fresh air from the pure hills into some fever-stricken district. Wherever there has been a new outburst, in the experience of individuals and of churches, of that divine life, there has come, and the world has felt that there has come, a new force that breathes over the dry bones, and they live. Alas, alas! that so frequently the professing Christian Church has ceased to discharge its plain function, to breathe on the slain that they may live. They are curing, or say they are curing, consumption nowadays, by taking the patient and keeping him in the open air, and letting the wind of heaven blow freely about him. That, and not shutting people in warm chambers, and coddling them with the prescriptions of social and political reformation, that is the cure for the world’s diseases. Wherever the new life is vigorous in men, men will hear the sound thereof, and recognise that it comes from heaven. III. Lastly, here we have the new life in its double secret. I have been saying that it has a means of manifestation which all Christian people are bound to exemplify. But our Lord draws a broad distinction between that which can be manifested and that which cannot. As I said, you can show the leaves and the fruits; the roots are covered. ‘Thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth.’ The origin of that new life is ‘hid with Christ in God.’ And so, since we are not dependent upon external things for the communication of the life, we should not be dependent upon them for its continuation and its nourishment, and we should realise that, if we are Christians, we are living in two regions, and, though as regards the surface life we belong to the things of time, as regards the deepest life, we belong to eternity. All the surface springs may run dry. What then? As long as there is a deep-seated fountain that comes welling up, the fields will be green, and we may laugh at famine and drought. If it be true that ‘our lives are hid with Christ in God,’ then it ought to be true that the nourishments, as well as the direction and impulse of them, are drawn from Him, and that we seek not so much for the abundance of the things that minister to the external as for the fulness of those that sustain the inward, the true life, the life of Christ in the soul. The world does not know where that Christian life comes from. If you are a Christian, you ought to bear in your character a certain indefinable something that will suggest to the people round you that the secret power of your life is other than the power which moulds theirs. You may be naturalised, and you may speak fairly well the language of the country in which you are a sojourner, but there ought to be something in your accent which tells where you come from, and betrays the foreigner. We ought to move amongst men, having about us that which cannot be explained by what is enough to explain their lives. A Christian life should be the manifestation to the world of the supernatural. They ‘know not whence it cometh nor whither it goeth.’ No; that new life in its feeblest infancy, and before it speaks, if I may so say, is, by its very existence, a prophet, and declares that there must be, beyond this ‘bank and shoal of time,’ a region to which it is native, and in which it may grow to maturity. You will find in your greenhouses exotics that stand there, after all your pains and coals, stunted, and seeming to sigh for the tropical heat which is their home. The earnest of our inheritance, the first-fruits of the Spirit, the Christian life which originated in, and is sustained by, the flowing of the divine life into us, demands that, somehow or other, the stunted plant should be lifted and removed into that ‘higher house where these are planted’-and what shall be the spread of its branches, and the lustre of its leaves, and what the gorgeousness of its blossoms, and what the perennial sweetness of its fruits then and there, ‘it doth not yet appear.’ They ‘know not whither it goeth.’ And even those who themselves possess it know not, nor shall know, through the ages of a progressive approximation to the ever-approached and never-attained perfection. ‘This spake He of the Holy Ghost, which they that believe on Him should receive.’ Trust Christ, and ‘the law of the Spirit of Life in Christ Jesus shall make you free from the law of sin and death.’