The Gospel
according to Saint John:
John 3:16
“For God so
loved the world that he gave his only Son, so that everyone who believes in him
might not perish but might have eternal life.”
John 3:16 is one of the most known, if
not the most known, verses of the bible amongst Christians throughout the
world. It can be seen on posters at sporting events, bumper stickers, and even
television commercials as Christians acclaim the gospel. 3:16 has been
appropriately called a summary of the whole gospel, but it must be understood
within the whole text. Moses lifted up serpent as a life giving sign for those
afflicted with physical death. John’s baptism of repentance prepared Israel for
the coming of the Son of man who would be lifted up as salvation for all men (and
women) afflicted with spiritual death. By Christ’s earthly action of
simultaneous suffering, dying and prevailing glory, Jesus made known his
heavenly love which brought forth salvation for all who believe.
The
first eleven verses of the third chapter of John’s Gospel are a dialogue between
Jesus and Nicodemus, a Pharisee and ruler of the Jews. This scene takes place
at Passover in Jerusalem just after people begin to believe in Jesus because of
the signs he was doing. That night, Nicodemus came to Jesus and said, “Rabbi,
we know that you are a teacher who has come from God, for no one can do these
signs that you are doing unless God is with them” (3:2). It is important to
note that Nicodemus, a Jew, is expecting a great prophet like Moses to come
into the world, not God himself, which explains why he is soon to be greatly
puzzled with what Christ has to tell him. Jesus proceeds to tell Nicodemus that
“no one can see the kingdom of God without being born from above.” Nicodemus
comprehends “above” to mean again, and is greatly confused. He begins to ask
Jesus questions that sound seemingly redundant simply because, even though he
is a teacher of Israel, he does not understand the “heavenly things” that Jesus
speaks of.[1]
Verse
eleven switches to a monologue of just Jesus speaking. Jesus says “I have told
you earthly things and you do not believe, how can you believe if I tell you
heavenly things” (3:12). Jesus is pressing on Nicodemus the fact that man can
stand in the world of his physical and earthly birth and he will only
understand the things of this world; or, he can be born from above by the
spirit and know heavenly truth.[2] Though
Jesus has been accepted by Nicodemus at the beginning of their dialogue,
(Nicodemus addresses Jesus as Rabbi) Jesus has just presented something radical
to Nicodemus and must show his authority in a manner that Nicodemus will
understand. He continues in verse thirteen, “No one has gone up to heaven
accept the one who has come down from heaven, the Son of man.” Nicodemus would
have known that Jesus was claiming the authority of God (Daniel 7:13). Faith is
man’s active response to Jesus as the true revealer of God who communicates to
man his intimate relationship with the Father.[3]
Nicodemus, being a Pharisee, probably left in anguish after this statement but
scripture doesn’t say. Scripture does tell us however, that Jesus makes his
next statement about Moses; probably because Nicodemus was so perplexed that
Jesus needed to tell him something that he would understand.
Jesus’
final statement to Nicodemus before John begins his reflection is, “Just as
Moses lifted up the serpent in the desert, so must the Son of man be lifted up,
so that everyone who believes in him may have eternal life” (3:14-15). Jesus is
referring to Numbers 21:9 where God commands Moses, “Make a saraph and mount it
on a pole, and if anyone who has been bitten looks at it, he will recover.”
Jesus’ efforts are twofold in this statement. He is revealing first, that Moses,
who by the power of God, created the means of physical healing from snake venom;
but, that he himself will provide a spiritual healing from sins for all who
believe in him. Then, he reveals to Nicodemus how he is going to do it. He
himself must be lifted up by the wood of the cross. The verb ‘lift up’ is being
used in correlation with both passages; however, it is used actively as Moses
raises up the serpent in the desert, and passively (which reflects Gods actions
without actually uttering the divine name) as Jesus is going to be raised on
the cross.[4]
Thus, passion and action are the resemblance of the same word; defeat and
victory, suffering and glory, they are one in the same.[5]
Furthermore,
there is a part of the underlying message left untold by Jesus; for Nicodemus
would have known about the bronze serpent and the message would have been clear
to him. Nicodemus would have known that the serpent was not just a sign of
salvation but a sign of repentance. It was because of the Israelites repentance
that God provided them with the means of healing; “We have sinned in
complaining against the Lord and you. Pray the Lord to take the serpents from
us.” So Moses prayed, but God did not take the serpents from them. God rather, healed
them after they looked upon the serpent that bit them. God forced the
Israelites to admit their sins and harden not their hearts. Thus, they would
know that it was God’s salvation in accordance with their repentance that led
them to recovery.
John begins his reflection with the most
popular verse of the gospel. “For God so loved the world that he gave his only
Son, so that everyone who believes in him might not perish but might have
eternal life.” John stresses the adjective “that” (some translations read “so
much that”) in preparation for the big news. He actually ‘gave his only Son.’ He
gave or didonai his Son, not only to
the world but also to the crucifixion, lifted up to death.[6] For
the first time in Johns Gospel the verb “loved” is used as a supreme act and
not directed just towards Christians, not just towards the disciples, but to
all of humanity. The verb is agapan, God’s
love, which is expressed here as an action of the incarnation and death of the
Son.[7] John’s reflection picks up right where Jesus
left off, “he who believes/might have eternal life;” this contrasts with
Numbers 20:8 quite nice, “that he who looks on it shall live.” It is the action
of looking upon the cross and recognizing ones sins that the passion and believing
consequently follow.
Such faith is a movement toward Christ
and accepting him as the only beloved Son, consubstantial with the father. But,
the person who deliberately rejects the crucified Lord condemns himself. “He
who believes in him is not condemned; he who does not believe is condemned
already…” (3:19). Just as the Israelites had to look upon the pole of the
serpent to recognize their sins, humanity is given the opportunity to look upon
the cross of the crucified Lord, repent of their sins that have been nailed to
the wood, and share in the victory and glory of the kingdom of heaven. For “he
who does what is true comes to the light, that it may be clearly seen that his
deeds have been wrought in God” (3:21). Thus, it is seen that John 3:16 is great
news to humanity, not just because Christ came, but because Christ died and
gave all sinners the opportunity to repent of their sins and accept the
crucified Lord into their heart.
Notes:
[1]
This is a great example of why the church educates her teachers – priests – to
understand philosophy, earthly things, before they can understand theology,
heavenly things.
[2] Marsh.
John, The Pelican Gospel Commentaries (Great
Britain: Cox and Wyman Ltd, 1968), 180.
[3] Mcpolin.
James S.J., JOHN New Testament 6 (Delaware:
Abbey Press, 1979), 35
[4] Marsh.
John, The Pelican Gospel Commentaries (Great
Britain: Cox and Wyman Ltd, 1968), 181.
[5] Ibid.,
181
Something that
happened with Moses (active) must be fulfilled with Christ (the passion). Sin was
overcome (defeat) and victory and heaven was won. Suffering was afflicted upon
the Son of man (passion) and the glory prevailed for all men-that is all who
believed.
[6]
Brown. Ramond E., The Gospel According to
John I-XII. Vol. 29 (New York: Doubleday, 1966), 134
[7] Ibid.,
133
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