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Nicodemus’
visit to Jesus is the setting of the first real discourse Jesus has in John’s
Gospel. Nicodemus, a Pharisee, comes to Jesus seeking more insight into Jesus’
teachings. In their discussion, Jesus uses metaphors for Kingdom life drawn
from common experiences (birth and wind), yet they come with layers of meaning
Nicodemus cannot penetrate.
Our
passage begins on the heels of that dialogue. Jesus refers to a story from
the book of Numbers, during the Israelites’ wandering in the wilderness.
Following one of several episodes of their grumbling against God and Moses,
venomous snakes bit many of the Israelites. At God’s direction, however,
Moses made a bronze snake, placed it on a pole, and lifted it up. All who
looked upward at the snake were saved.
Jesus
says He must be lifted up, and the act of His being lifted up will similarly
bring about salvation. This is the first of three references in John’s
Gospel to Jesus being “lifted up” (cf. 8:28, 12:32-34). There
is no explicit explanation of that phrase in this passage, but the composite
meaning from all the passages is a reference to both the crucifixion of Jesus
and His exaltation at His resurrection.
That
brief reference to the story from Numbers is followed by what is probably
the most familiar promise of salvation in all of Scripture, John 3:16. In
the ensuing verses, Jesus makes it clear that His coming into the world was
not for condemnation, but for salvation, yet even the announcement of the
provision for salvation carries with it the theme of judgment.
Turning
on a light in a darkened space always casts shadows, and some who prefer the
darkness will remain in the shadows. Shining the light is an act both of salvation
and judgment: salvation for those who accept the offer God is making through
His Son, Jesus; judgment for those who reject the offer. What was true of
Jesus’ coming into the world is equally true whenever the gospel is
proclaimed. Speaking the gospel message always carries the elements both of
salvation and judgment.
Although
the name of Nicodemus is not mentioned in 3:14-21, it is his searching that
generates this whole discourse. And his searching is a universal human condition—longing
to know God and to know more of His ways. Sometimes we are able to articulate
that longing clearly, as Philip does later in this Gospel, “Show us
the Father and that will be enough for us” (14:8). Sometimes we cannot
quite name that longing. Like a teenager standing before an open refrigerator
at midnight, we’re hungry but we’re not quite sure what will satisfy
the hunger. But always, the need is there. This passage is planted in the
soil of human experience; we are seeking salvation. As Augustine said, our
hearts are restless until they find their rest in God.
God
is not just a distant spectator in this drama of humanity searching for salvation.
God has taken the initiative. Notice the verbs of the passage: God loved,
He gave, He sent (His Son). Even in the midst of the world’s estrangement
from God, His posture toward the world is that of love. It is not a passive
love, but an active, seeking love.
We
are faced with a direct choice. We can accept or reject the message of Christ
who came seeking to save us. We can choose to move out of darkness into the
light, or to remain in that darkness.
(For
the full manuscript of this sermon go to www.preachersmagazine.org and click
on “Sermons”)
This
passage presents several challenges for preaching, starting with the issue
of where the boundaries of the passage are drawn. At first glance, the preacher
may be tempted to ignore 3:14-15 because they strike such an unusual, unfamiliar
chord, especially in comparison to the familiar notes sounded by 3:16. It
is probably wise that the lectionary does not attempt the full section of
3:1-21, for there is so much there that the task may overwhelm both pastor
and congregation. To cut out the awkward verses of 14-15, however, leaves
us with words that are familiar, but isolated completely from a context of
the conversation with Nicodemus. In some way, that conversation should inform
the development of this sermon.
One could approach the passage thematically (the love of God, the call to
believe in Jesus, the images of light and darkness), but distilling the text
down to those kinds of themes diminishes the richness of the layers of meaning
in John’s Gospel.
I have developed a sermon that attempts to use the peculiarity of the images in 3:14-15 to our advantage as listeners. In the midst of the familiar, everyday images Jesus uses throughout His teachings in John’s Gospel (living water, bread of life, light of the world, etc.) our ears perk up when we hear these unusual words, and our curiosity is piqued when we picture this odd image: Moses holding up a bronze serpent on the end of a pole. God can choose any means He desires to bring about the salvation of the world, either the familiar or the peculiar. Although He could have used any means at all—the possibilities are endless—He chose to bring about the salvation of the world through sending His Son into the world. When He is lifted up (crucifixion and resurrection), all who turn to Him will be saved.