14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life.”
Faith in Jesus is Necessary
16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.
The Light
19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God.
EXPLANATION
Introduction
Today is Laetare [Rejoice!] Sunday, a day of special joy in Lent as we approach Easter. The Readings fill us with joy because of the wonderful assurance that in spite of our unworthiness, God loves us and offers us eternal life.
14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life.”
“And as Moses lifted up the serpent in the wilderness,” — When the Lord, by Moses, led the people of Israel out of the slavery of Egypt he brought them into the wilderness until they would settle in the Holy Land forty years later. Obviously life was not easy and they “spoke against God and against Moses”. As punishment the “Lord sent fiery serpents among the people [these serpents were venomous and their bite caused inflammation which gave rise to the term “fiery”] … and many died”. The remainder repented and God told Moses to build a “fiery serpent and set it on a pole; and every one who is bitten, when he sees it, shall live” (Nm. 21: 4–9).
Does this go against the teaching of the First Commandment that “graven images” are to be prohibited? The Catechism of the Catholic Church gives the answer. “Already in the Old Testament, God ordained or permitted the making of images that pointed symbolically toward salvation by the incarnate Word: so it was with the bronze serpent, …” (CCC, 2130; Nm. 21: 4–9; Ws. 16: 5–14; Jn. 3: 14–15; Ex. 25: 10–22; I Kg. 6: 23–28; 7: 23–26).
The snake is a powerful symbol of evil as is clear from the temptation of Adam and Eve and their banishment from the Garden. Ever after, all are tempted, tested.
“In the wilderness” is a frequent expression in the Bible. It was the place of the forty years wandering between Egypt and the Holy Land. John the Baptist baptised in the wilderness. Jesus was tempted there. Jesus was crucified “outside the walls” of Jerusalem, a hint of wilderness. Many would see the “wilderness” as referring to the world around them, the place of evil, as John the Evangelist mentions frequently.
“so must the Son of man be lifted up,” — The word “must” indicates that as God had foretold it in the Old Testament, for example Is. 52–53, the passion and death of Jesus, had to be fulfilled. Jesus “must” mount the cross on Calvary.
“the Son of Man” is a frequent term in the New Testament, used often by Jesus. It generally refers to himself as the Messiah, God’s Anointed One, the Christ. He uses this expression when he is associating himself with his passion and death to redeem and save us, as in the present context.
John has three passages referring to the Son of Man being “lifted up” (Jn. 3: 14; 8: 28; 12: 32–34).
The expression “lifted up” has two meanings here. It refers in the first to Jesus being physically “lifted up” on the Cross — “and as Moses lifted up the serpent in the wilderness” so that those who looked on it might be healed, “so must the Son of Man be lifted up”, be crucified, so that those who look at him, that is, believe in his death may be saved. “And I, when I am lifted up from the earth, will draw all men to myself” (Jn. 12: 32).
The second meaning is that Jesus was “lifted up” in glorification at his resurrection and ascension into heaven.
“that whoever believes in him may have eternal life.” — This thought is so important it will be repeated immediately using the same words in the following verse.
Human life span is the time allotted to choose to accept or reject the divine grace in Christ (II Tim. 1: 9–10). The parable of the poor man Lazarus and the rich man who ignored him is one of several places in the New Testament which teaches that there are two destinies for people when they die, with God, which is heaven, or without God, which is to perish in hell (Lk. 16: 22; 23: 43; Mt. 16: 26; II Cor. 5: 8; Phil. 1: 23; Hb. 9: 27; 12: 23).
“whoever believes in him” indicates that a choice is offered: to believe or not to believe. Those who believe share in God’s eternal life. This eternal life is the life of heaven which we can share here on earth; we do not have to wait to die and go to heaven to have this life. Those who do not believe do not share in this life and are excluded from heaven. Their destiny is to be excluded from heaven.
“that whoever believes in him may have eternal life”: A choice is offered — believe or do not believe. Those who believe will share in God’s eternal life; those who do not believe will not share in that life.
To believe is not a matter of giving assent to intellectual truths which could be the opinion of many people. That would make of religion something which exists only in the reason. To believe is really a commitment of oneself to a person, in this case Jesus Christ, the Son of God who became man to redeem and save mankind and give his own life that all people might share in the very nature of God.
How do we encounter and know Jesus? Briefly, it is by the word of God where he tells us about himself and his divine family, by the sacraments and the Mass, works of charity (fraternal love), allowing Jesus to transform our inmost selves revealing our true nature as children of God, our prayer life. Pope Benedict XVI has said that “faith is the soul of daily life”.
“Eternal life” has two meanings. It can refer to duration; it is beyond time, forever. It also means that the quality of life is that of God himself, to share God’s own life, to belong to the family of God, to be saved. This was the purpose of the crucifixion of Jesus: to let people who did not have or gave up sharing in God’s life the opportunity to return to that life.
16 ForGod so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.
“For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” — This verse has been called “the Gospel in miniature”. It sums up the Good News in a few words. It probably is the most quoted verse in Sacred Scripture.
Here we hear of the sublime excellence of God’s love for us. We are the object of this love. His love for us is the strongest principle that motivated him to send his Son into a hostile world to redeem and save us. Elsewhere John writes, “God is love. God’s love for us was revealed when God sent into the world his only Son so that we could have life through him” (I Jn, 4: 8–9). “God showed his love for us in that while we were yet sinners, Christ died for us” (Hb. 5: 8).
The Catechism of the Catholic Church gives four reasons why God became man in Jesus — (i) to save us by reconciling us with God (CCC, 456);
(ii) to show us God’s love (CCC, 458);
(iii) to be our model of holiness (CCC, 459);
(iv) and to let us share in the divine nature (CCC, 460).
“The world” refers to the inhabitants of the earth from the beginning of creation until the end of time.
“He gave his only Son” — this happened firstly at the Incarnation and secondly at the Redemption on the Cross. It was a total giving of himself (Phil 2: 6–8). His only Son was “his most precious gift” (CCC, 219). “Magnanimous love; magnanimous gift!” sums up God’s gratuitous love.
The parallel with Abraham sacrificing Isaac, his only son, is unmistakable (Gn. 8: 32).
“that whoever believes in him should not perish but have eternal life.” — These words were used in the previous verse (v. 15) and were explained there. Now “should not perish” has been added to point out that a choice is involved. The previous verse said that whoever believes would have eternal life. This verse says that “whoever believes in him should not perish but have eternal life”, meaning that whoever does not believe will perish.
“For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.” — Jesus’ mission from his Father was the salvation of all people, past, present and future. He was not sent to condemn the world, that is the people of the world, nor did he. He came to save and share his own divine life with all people (Jn. 3: 17; 5: 26).
“He who believes in him is not condemned;” — Each person who commits him/herself to God belongs to God’s family and shares God’s life with the guarantee of living in God’s house with God for eternity.
“he who does not believe is condemned already, because he has not believed in the name of the only Son of God.” — The non–believer is one who having the choice, refused to believe, rejected Jesus the “Son of God” as his/her Saviour and Redeemer, was responsible for the consequences and so was condemned. His judgement or condemnation was not by God or by Jesus but by one’s own choice. “By rejecting grace in this life, one already judges oneself, receives according to one’s works, and can even condemn oneself for all eternity by rejecting the Spirit of love “ (CCC, 679; Jn. 3: 18; 1: 48; Mt. 12: 32; I Cor. 3: 12–15; Hb. 6: 4–6; 10: 26–31).
Condemnation does not have to await Judgement Day. It is made during the life of each individual when that person refuses to accept Jesus.
The expression “in the name of” means ‘on behalf of’ or ‘on the authority of’ or ‘in the person’ that the name represents. So the sentence could read ‘because he has not believed on behalf of the only Son of God; or because he has not believed on the authority of the only Son of God; or because he has not believed in the person of the only Son of God’. The spelling of the name is not what is intended but the person represented by the name.
19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God.
“And this is the judgment,” — This is not the actual judgement but the reason for the judgement. Interpret the verse as: ‘and this is the reason for the judgement’.
“that the light has come into the world,” — Jesus the Light came into the world (“I am the light of the world” Jn. 9: 5; “I have come as light into the world, that whoever believes in me may not remain in darkness”, Jn 12: 46). Light gives guidance; Jesus guides by his life. As Jesus is the Light, sin is the darkness, the absence of Jesus, of his life.
Christ is the Light of the world. This is a theme in John’s Gospel, already seen in the prologue “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came for testimony, to bear witness to the light, that all might believe through him. He was not the light, but came to bear witness to the light. The true light that enlightens every man was coming into the world. He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not. But to all who received him, who believed in his name, he gave power to become children of God” (Jn. 1: 4–5, 9–11).
“and men loved darkness rather than light, because their deeds were evil.” — See Jn. 1: 10–11 above. Men do not want the Light which is Christ to expose them because the way they think and live is not the way of Christ and they do not accept him. By not accepting the way of Christ the Light they show that they prefer darkness and evil, that is sin.
“For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed.” — To “expose” has the meaning of ‘convict’ or ‘reprimand’. Those who sin do not wish it to be made known and so they keep away from Christ the Light as their lives would be a contradiction of his own.
“But he who does what is true” — To do what is “true” means to do what is righteous, virtuous, according to God’s will.
“comes to the light, that it may be clearly seen that his deeds have been wrought in God.” — The virtuous person comes to Christ, the Light. He is illuminated by Christ and lives in his light. Everything which he does is done according to God’s will.
APPLICATION
Two words dominate this passage. The first occurs only twice, referring to God’s love, the second to man’s response which is faith or belief.. We will reflect on these words.
This short passage of only eight verses is divided into three sections, each of which treats of God Incarnate under the titles; “Son of Man” (Jn 3: 14–15), “Son of God” (vv. 16–18) and the “Light of the World” (vv. 19–21).
The “Son of Man” is the title that is used of Jesus in his earthly mission to bring salvation and God’s life to mankind through his passion and crucifixion. Because of this, the title is mostly used in reference to the crucifixion: “the Son of man [“must”] be lifted up [crucified], that [people] may have eternal life [salvation].” There is love manifested: he gives his life in death that he may give his eternal, divine life to those who accept and commit themselves to him. Greater love than this no man has, that a man should give his life for another.
The “Son of God” signifies the unique and eternal relationship of Jesus to God his Father; he is God’s Son; he is God himself. And God is love. When we were still sinners God “emptied himself” and became man that he might show his love for sinners. Sinners had nothing to offer him but he sought them that he might offer them a share in his divine nature and make them children of God. If God could be so loving and merciful when he sent his Son among us sinners to save us, how we can be filled with hope now when we face the reality of our present temptations and problems.
The “Light of the World” signifies God sending his Son to guide sinners who are in darkness as they go through life without Christ the Light who wants to share his divine life and banish sin. He really loves us; he never gives up searching for us and offering us nothing other than himself.
How should we respond to this radical love of the Lord?
This Gospel begins with two earth–shaking statements that we can forget are the very centre of the Gospel message; that they are the Good News.
God loved the world so much that he gave his only Son. …who must be lifted up.
Why?
So that everyone … may have eternal life (said twice).
This is the Good News. God loves us and God wants us to have his divine eternal life. He has shown us that he loves us; he has shown us how he loves us. He expects us to show that we love him; he expects us to show how we love him: a response which is faith. This is the second word of the two words which express the thought of this passage.
Out of his infinite love God has given himself to mankind. He does not force himself on anyone. Each person can freely and responsibly choose to accept or reject God’s gift. That is yet another sign of God’s love; love must always be free.
What then is faith, belief? Faith means having a personal relationship with God through Jesus his Incarnate Son. The Christian faith is a personal encounter with the Crucified and Risen Christ. God has offered a relationship of love, of self–giving. A person’s response should be nothing other than love. God emptied himself and gave his life for mankind. A person can have no lesser offering to God that a total self–offering, no longer living for self but for God. It is a total commitment to God. It means doing one’s best to be like Jesus, the Son of Man, the Son of God who is always the Light guiding the sinner to share a divine life.
As we reflect on the above points we should be aware of constantly praying for a strong faith for ourselves. There are many who wish to follow Jesus as close disciples but find this almost impossible. Nicodemus who appears in this chapter of John’s Gospel is a case in point. We live in a world that is openly opposed to Jesus who loves everyone created by his Father and for whom he came on earth, made the sacrifice of himself by suffering and death that they might share God’s life. Our commitment to Jesus, our faith, should inspire us to make our sacrifice for their conversion. This would be an excellent Lenten exercise for the next two weeks!
Commentary on 4th Sunday of Lent (B) 15th March 2015
TEXT — John 3:14–21
Moses & the Serpent
14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life.”
Faith in Jesus is Necessary
16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.
The Light
19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God.
EXPLANATION
Introduction
Today is Laetare [Rejoice!] Sunday, a day of special joy in Lent as we approach Easter. The Readings fill us with joy because of the wonderful assurance that in spite of our unworthiness, God loves us and offers us eternal life.
14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life.”
“And as Moses lifted up the serpent in the wilderness,” — When the Lord, by Moses, led the people of Israel out of the slavery of Egypt he brought them into the wilderness until they would settle in the Holy Land forty years later. Obviously life was not easy and they “spoke against God and against Moses”. As punishment the “Lord sent fiery serpents among the people [these serpents were venomous and their bite caused inflammation which gave rise to the term “fiery”] … and many died”. The remainder repented and God told Moses to build a “fiery serpent and set it on a pole; and every one who is bitten, when he sees it, shall live” (Nm. 21: 4–9).
Does this go against the teaching of the First Commandment that “graven images” are to be prohibited? The Catechism of the Catholic Church gives the answer. “Already in the Old Testament, God ordained or permitted the making of images that pointed symbolically toward salvation by the incarnate Word: so it was with the bronze serpent, …” (CCC, 2130; Nm. 21: 4–9; Ws. 16: 5–14; Jn. 3: 14–15; Ex. 25: 10–22; I Kg. 6: 23–28; 7: 23–26).
The snake is a powerful symbol of evil as is clear from the temptation of Adam and Eve and their banishment from the Garden. Ever after, all are tempted, tested.
“In the wilderness” is a frequent expression in the Bible. It was the place of the forty years wandering between Egypt and the Holy Land. John the Baptist baptised in the wilderness. Jesus was tempted there. Jesus was crucified “outside the walls” of Jerusalem, a hint of wilderness. Many would see the “wilderness” as referring to the world around them, the place of evil, as John the Evangelist mentions frequently.
“so must the Son of man be lifted up,” — The word “must” indicates that as God had foretold it in the Old Testament, for example Is. 52–53, the passion and death of Jesus, had to be fulfilled. Jesus “must” mount the cross on Calvary.
“the Son of Man” is a frequent term in the New Testament, used often by Jesus. It generally refers to himself as the Messiah, God’s Anointed One, the Christ. He uses this expression when he is associating himself with his passion and death to redeem and save us, as in the present context.
John has three passages referring to the Son of Man being “lifted up” (Jn. 3: 14; 8: 28; 12: 32–34).
The expression “lifted up” has two meanings here. It refers in the first to Jesus being physically “lifted up” on the Cross — “and as Moses lifted up the serpent in the wilderness” so that those who looked on it might be healed, “so must the Son of Man be lifted up”, be crucified, so that those who look at him, that is, believe in his death may be saved. “And I, when I am lifted up from the earth, will draw all men to myself” (Jn. 12: 32).
The second meaning is that Jesus was “lifted up” in glorification at his resurrection and ascension into heaven.
“that whoever believes in him may have eternal life.” — This thought is so important it will be repeated immediately using the same words in the following verse.
Human life span is the time allotted to choose to accept or reject the divine grace in Christ (II Tim. 1: 9–10). The parable of the poor man Lazarus and the rich man who ignored him is one of several places in the New Testament which teaches that there are two destinies for people when they die, with God, which is heaven, or without God, which is to perish in hell (Lk. 16: 22; 23: 43; Mt. 16: 26; II Cor. 5: 8; Phil. 1: 23; Hb. 9: 27; 12: 23).
“whoever believes in him” indicates that a choice is offered: to believe or not to believe. Those who believe share in God’s eternal life. This eternal life is the life of heaven which we can share here on earth; we do not have to wait to die and go to heaven to have this life. Those who do not believe do not share in this life and are excluded from heaven. Their destiny is to be excluded from heaven.
“that whoever believes in him may have eternal life”: A choice is offered — believe or do not believe. Those who believe will share in God’s eternal life; those who do not believe will not share in that life.
To believe is not a matter of giving assent to intellectual truths which could be the opinion of many people. That would make of religion something which exists only in the reason. To believe is really a commitment of oneself to a person, in this case Jesus Christ, the Son of God who became man to redeem and save mankind and give his own life that all people might share in the very nature of God.
How do we encounter and know Jesus? Briefly, it is by the word of God where he tells us about himself and his divine family, by the sacraments and the Mass, works of charity (fraternal love), allowing Jesus to transform our inmost selves revealing our true nature as children of God, our prayer life. Pope Benedict XVI has said that “faith is the soul of daily life”.
“Eternal life” has two meanings. It can refer to duration; it is beyond time, forever. It also means that the quality of life is that of God himself, to share God’s own life, to belong to the family of God, to be saved. This was the purpose of the crucifixion of Jesus: to let people who did not have or gave up sharing in God’s life the opportunity to return to that life.
16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.
“For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” — This verse has been called “the Gospel in miniature”. It sums up the Good News in a few words. It probably is the most quoted verse in Sacred Scripture.
Here we hear of the sublime excellence of God’s love for us. We are the object of this love. His love for us is the strongest principle that motivated him to send his Son into a hostile world to redeem and save us. Elsewhere John writes, “God is love. God’s love for us was revealed when God sent into the world his only Son so that we could have life through him” (I Jn, 4: 8–9). “God showed his love for us in that while we were yet sinners, Christ died for us” (Hb. 5: 8).
The Catechism of the Catholic Church gives four reasons why God became man in Jesus — (i) to save us by reconciling us with God (CCC, 456);
(ii) to show us God’s love (CCC, 458);
(iii) to be our model of holiness (CCC, 459);
(iv) and to let us share in the divine nature (CCC, 460).
“The world” refers to the inhabitants of the earth from the beginning of creation until the end of time.
“He gave his only Son” — this happened firstly at the Incarnation and secondly at the Redemption on the Cross. It was a total giving of himself (Phil 2: 6–8). His only Son was “his most precious gift” (CCC, 219). “Magnanimous love; magnanimous gift!” sums up God’s gratuitous love.
The parallel with Abraham sacrificing Isaac, his only son, is unmistakable (Gn. 8: 32).
“that whoever believes in him should not perish but have eternal life.” — These words were used in the previous verse (v. 15) and were explained there. Now “should not perish” has been added to point out that a choice is involved. The previous verse said that whoever believes would have eternal life. This verse says that “whoever believes in him should not perish but have eternal life”, meaning that whoever does not believe will perish.
“For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.” — Jesus’ mission from his Father was the salvation of all people, past, present and future. He was not sent to condemn the world, that is the people of the world, nor did he. He came to save and share his own divine life with all people (Jn. 3: 17; 5: 26).
“He who believes in him is not condemned;” — Each person who commits him/herself to God belongs to God’s family and shares God’s life with the guarantee of living in God’s house with God for eternity.
“he who does not believe is condemned already, because he has not believed in the name of the only Son of God.” — The non–believer is one who having the choice, refused to believe, rejected Jesus the “Son of God” as his/her Saviour and Redeemer, was responsible for the consequences and so was condemned. His judgement or condemnation was not by God or by Jesus but by one’s own choice. “By rejecting grace in this life, one already judges oneself, receives according to one’s works, and can even condemn oneself for all eternity by rejecting the Spirit of love “ (CCC, 679; Jn. 3: 18; 1: 48; Mt. 12: 32; I Cor. 3: 12–15; Hb. 6: 4–6; 10: 26–31).
Condemnation does not have to await Judgement Day. It is made during the life of each individual when that person refuses to accept Jesus.
The expression “in the name of” means ‘on behalf of’ or ‘on the authority of’ or ‘in the person’ that the name represents. So the sentence could read ‘because he has not believed on behalf of the only Son of God; or because he has not believed on the authority of the only Son of God; or because he has not believed in the person of the only Son of God’. The spelling of the name is not what is intended but the person represented by the name.
19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God.
“And this is the judgment,” — This is not the actual judgement but the reason for the judgement. Interpret the verse as: ‘and this is the reason for the judgement’.
“that the light has come into the world,” — Jesus the Light came into the world (“I am the light of the world” Jn. 9: 5; “I have come as light into the world, that whoever believes in me may not remain in darkness”, Jn 12: 46). Light gives guidance; Jesus guides by his life. As Jesus is the Light, sin is the darkness, the absence of Jesus, of his life.
Christ is the Light of the world. This is a theme in John’s Gospel, already seen in the prologue “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came for testimony, to bear witness to the light, that all might believe through him. He was not the light, but came to bear witness to the light. The true light that enlightens every man was coming into the world. He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not. But to all who received him, who believed in his name, he gave power to become children of God” (Jn. 1: 4–5, 9–11).
“and men loved darkness rather than light, because their deeds were evil.” — See Jn. 1: 10–11 above. Men do not want the Light which is Christ to expose them because the way they think and live is not the way of Christ and they do not accept him. By not accepting the way of Christ the Light they show that they prefer darkness and evil, that is sin.
“For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed.” — To “expose” has the meaning of ‘convict’ or ‘reprimand’. Those who sin do not wish it to be made known and so they keep away from Christ the Light as their lives would be a contradiction of his own.
“But he who does what is true” — To do what is “true” means to do what is righteous, virtuous, according to God’s will.
“comes to the light, that it may be clearly seen that his deeds have been wrought in God.” — The virtuous person comes to Christ, the Light. He is illuminated by Christ and lives in his light. Everything which he does is done according to God’s will.
APPLICATION
Two words dominate this passage. The first occurs only twice, referring to God’s love, the second to man’s response which is faith or belief.. We will reflect on these words.
This short passage of only eight verses is divided into three sections, each of which treats of God Incarnate under the titles; “Son of Man” (Jn 3: 14–15), “Son of God” (vv. 16–18) and the “Light of the World” (vv. 19–21).
The “Son of Man” is the title that is used of Jesus in his earthly mission to bring salvation and God’s life to mankind through his passion and crucifixion. Because of this, the title is mostly used in reference to the crucifixion: “the Son of man [“must”] be lifted up [crucified], that [people] may have eternal life [salvation].” There is love manifested: he gives his life in death that he may give his eternal, divine life to those who accept and commit themselves to him. Greater love than this no man has, that a man should give his life for another.
The “Son of God” signifies the unique and eternal relationship of Jesus to God his Father; he is God’s Son; he is God himself. And God is love. When we were still sinners God “emptied himself” and became man that he might show his love for sinners. Sinners had nothing to offer him but he sought them that he might offer them a share in his divine nature and make them children of God. If God could be so loving and merciful when he sent his Son among us sinners to save us, how we can be filled with hope now when we face the reality of our present temptations and problems.
The “Light of the World” signifies God sending his Son to guide sinners who are in darkness as they go through life without Christ the Light who wants to share his divine life and banish sin. He really loves us; he never gives up searching for us and offering us nothing other than himself.
How should we respond to this radical love of the Lord?
This Gospel begins with two earth–shaking statements that we can forget are the very centre of the Gospel message; that they are the Good News.
God loved the world so much that he gave his only Son. …who must be lifted up.
Why?
So that everyone … may have eternal life (said twice).
This is the Good News. God loves us and God wants us to have his divine eternal life. He has shown us that he loves us; he has shown us how he loves us. He expects us to show that we love him; he expects us to show how we love him: a response which is faith. This is the second word of the two words which express the thought of this passage.
Out of his infinite love God has given himself to mankind. He does not force himself on anyone. Each person can freely and responsibly choose to accept or reject God’s gift. That is yet another sign of God’s love; love must always be free.
What then is faith, belief? Faith means having a personal relationship with God through Jesus his Incarnate Son. The Christian faith is a personal encounter with the Crucified and Risen Christ. God has offered a relationship of love, of self–giving. A person’s response should be nothing other than love. God emptied himself and gave his life for mankind. A person can have no lesser offering to God that a total self–offering, no longer living for self but for God. It is a total commitment to God. It means doing one’s best to be like Jesus, the Son of Man, the Son of God who is always the Light guiding the sinner to share a divine life.
As we reflect on the above points we should be aware of constantly praying for a strong faith for ourselves. There are many who wish to follow Jesus as close disciples but find this almost impossible. Nicodemus who appears in this chapter of John’s Gospel is a case in point. We live in a world that is openly opposed to Jesus who loves everyone created by his Father and for whom he came on earth, made the sacrifice of himself by suffering and death that they might share God’s life. Our commitment to Jesus, our faith, should inspire us to make our sacrifice for their conversion. This would be an excellent Lenten exercise for the next two weeks!