The Second Sunday in Lent is March 5, 2023.

N.B.: Please open links below in a new tab, as they no longer do that automatically. I am still waiting for an answer from WordPress on that loss of functionality.

Readings for Year A can be found here.

Those looking for an exegesis on the alternative Gospel reading, Matthew 17:1-9, can find it here, as it was read two weeks ago on Transfiguration Sunday.

The Gospel reading is as follows (emphases mine):

John 3:1-17

3:1 Now there was a Pharisee named Nicodemus, a leader of the Jews.

3:2 He came to Jesus by night and said to him, “Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.”

3:3 Jesus answered him, “Very truly, I tell you, no one can see the kingdom of God without being Born from above.”

3:4 Nicodemus said to him, “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?”

3:5 Jesus answered, “Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit.

3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit.

3:7 Do not be astonished that I said to you, ‘You must be born from above.’

3:8 The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

3:9 Nicodemus said to him, “How can these things be?”

3:10 Jesus answered him, “Are you a teacher of Israel, and yet you do not understand these things?

3:11 “Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony.

3:12 If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things?

3:13 No one has ascended into heaven except the one who descended from heaven, the Son of Man.

3:14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

3:15 that whoever believes in him may have eternal life.

3:16 “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

3:17 “Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.

Commentary comes from Matthew Henry and John MacArthur.

This episode in our Lord’s ministry appears only in John’s Gospel. This is because John was the only Gospel writer with Jesus from the beginning, having previously been a disciple of John the Baptist (John 1:29-42, Second Sunday after Epiphany in Year A).

John tells us that there was a Pharisee named Nicodemus who was a leader of the Jews (verse 1).

Matthew Henry’s commentary calls our attention to the fact that he was one of the few privileged whom Jesus called to faith. Recall that the Pharisees believed more in legalism than saving faith through grace:

Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ’s followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.

Nicodemus called on Jesus at night, calling him ‘Rabbi’ — teacher — and acknowledging that God must have sent Him, for no one could do the signs that He could apart from God (verse 2).

Nicodemus must have seen Jesus in Jerusalem at the first Passover in His ministry. John 2 ends with these verses:

²³ Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name.^{[d] 24} But Jesus would not entrust himself to them, for he knew all people. ²⁵ He did not need any testimony about mankind, for he knew what was in each person.

John MacArthur says that Nicodemus had a spiritual concern, hence his visit:

Here He was, the Son of God, the Messiah, the One they had all been waiting for and His greatest enemies were the religious teachers of Israel—the scribes, the Pharisees, the Sadducees, the rabbis—everybody who was in spiritual influence and spiritual power turned against Him. And it is then remarkable that there is one Pharisee who seeks Him out, a man by the name of Nicodemus. He wants to talk to Jesus and he comes to Him, as chapter 3 begins, at night. And he comes with a very, very profound ache in his heart. He has “sinner’s worry.” He is full of anxiety, fear, dread …

According to history, he’s one of the three wealthiest men in Jerusalem. He is the teacher in Israel. He is the elevated and most noble, and maybe the most respected, of all the teachers of Judaism in its apostate form at that time. He’s a member of the Supreme Court of Israel. He’s ascended to that level. He is a very important figure with a huge, huge fear in his heart. He doesn’t know God. He has no assurance of heaven. He does not believe that he is reconciled to God. He’s full of angst and fear, and he comes to Jesus in the hope that maybe Jesus can tell him what’s missing because he’s convinced that Jesus is a teacher sent from God. That’s what he says in chapter 3, the first verse or two: “I know, we know You’re a teacher from God because no one can do what You do unless God is with him.” So here is a better teacher than he is. If he’s the teacher in Israel, he’s supposed to have all the information. There’s nobody lower than him that might have information that he doesn’t have, but here he’s met somebody who has to be a more elevated teacher than he is because he’s never known anybody to do the miracles that Jesus has done.

So here is his opportunity to get an answer to the hypocrisy that has marked his entire life. So he comes to Jesus and here we find Jesus evangelizing a Pharisee. Here we find Jesus evangelizing a very elevated religious leader. Therefore what Jesus says to this man is highly instructive for us.

Henry gives us the reasons Nicodemus might have visited Jesus at night rather than during the daytime:

Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal 2 7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ’s hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps 63 6, and 119 148. Probably it was the very next night after he saw Christ’s miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal 2 2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. 7 50; 19 39. The grace which is at first but a grain of mustard-seed may grow to be a great tree.

As Henry says, the next time we see Nicodemus is in John 7, after Jesus taught during the Festival of Tabernacles. The people were disconcerted that a prophet could come from Galilee and some, along with the Jewish hierarchy, wanted Him arrested:

⁴⁰ On hearing his words, some of the people said, “Surely this man is the Prophet.”

⁴¹ Others said, “He is the Messiah.”

Still others asked, “How can the Messiah come from Galilee? ⁴² Does not Scripture say that the Messiah will come from David’s descendants and from Bethlehem, the town where David lived?” ⁴³ Thus the people were divided because of Jesus. ⁴⁴ Some wanted to seize him, but no one laid a hand on him.

Unbelief of the Jewish Leaders

⁴⁵ Finally the temple guards went back to the chief priests and the Pharisees, who asked them, “Why didn’t you bring him in?”

⁴⁶ “No one ever spoke the way this man does,” the guards replied.

⁴⁷ “You mean he has deceived you also?” the Pharisees retorted. ⁴⁸ “Have any of the rulers or of the Pharisees believed in him? ⁴⁹ No! But this mob that knows nothing of the law—there is a curse on them.”

⁵⁰ Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, ⁵¹ “Does our law condemn a man without first hearing him to find out what he has been doing?”

⁵² They replied, “Are you from Galilee, too? Look into it, and you will find that a prophet does not come out of Galilee.”

Returning to today’s reading, Jesus told Nicodemus, beginning with ‘Very truly’, that no one can see the kingdom of God without having been born from above (verse 3).

Jesus says ‘Very truly’ three times in this reading in verses 3, 5 and 11.

Henry interprets the words for us:

As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: “I the faithful and true witness.” The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. “I say it to thee, though a Pharisee, though a master in Israel.”

MacArthur explains why Jesus used the birth analogy here:

We need to be born again. That is, having been born physically, we need now to be born spiritually. That birth comes from above. In a sense, our first birth, of course, was a direct creation of God as well, even in the physical sense. And so it is with our second birth that comes down from above. There is, however, no human aid to that birth, as there is in physical birth. It is a divine work of God. That is why it is referred to as being born of the Spirit, born of the Spirit.

It is the work of the Holy Spirit to give us life. That’s what “born again” means. And the reason the Lord uses this analogy is because it expresses to us the fact that we have no participation in this birth. You had nothing to do with your first birth, your physical birth. And you will have nothing to do with your spiritual birth. It is a divine work of God. Theologians call it monergistic rather than synergistic. You don’t participate in it. I didn’t participate in it. No person who is born again makes a contribution to that. There isn’t a way to make that happen. That is a divine work of God.

For whatever reason — even though the Old Testament has references to this, which he would have known — Nicodemus asked about the physical birth and how it would be possible to be born again of one’s mother as an adult (verse 4).

MacArthur gives us examples of being ‘born again’ in the Old Testament:

Now Nicodemus, according to verse 10 of chapter 3, was the teacher in Israel, the teacher in Israel. He should have known that truth. He knew all those stories that we read in Hebrews chapter 11. He should have known that God wanted faith. He knew the story of Abraham. He knew Genesis 15:6 that Abraham was justified, declared righteous by God, purely on the basis of his faith. He knew that. He also knew that God was the One who gave, who granted life to the sinner and forgiveness. He knew that God as a pardoning God. He knew the prophet had said that. He knew what Isaiah said that if you come to God, He’ll wash you and make you clean. He knew God was a Savior. But he was the leader of an apostate form of Judaism. He was a Pharisee. He was devoted to the counterfeit religion. He was devoted to a satanic system that called itself Judaism, attached itself to the Old Testament but taught salvation by morality and salvation by religious works ... The apostle Paul was in the same system and himself a Pharisee when he saw it for what it was—called it manure.

Again, Jesus answered, once more beginning with ‘Very truly’, no one can enter the kingdom of God without being born again; this time Jesus says, ‘of water and the Spirit’ (verse 5).

Henry explains the significance of water in this verse:

First, The regenerating work of the Spirit is compared to water, v. 5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Matt 3 11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit 3 5. You are washed, 1 Cor 6 11. See Ezek 36 25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. 7 38, 39; Isa 44 3. In the first creation, the fruits of heaven were born of water (Gen 1 20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, “You must be born again of the Spirit,” which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah’s kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege.

Jesus added that what is born of the flesh is flesh and what is born of the Spirit is spirit (verse 6).

What is born of the flesh is sinful, because that is what mankind at its core is through Original Sin. However, the Holy Spirit regenerates the sinful soul and exhorts it to holiness, ultimately sharing in the kingdom of God.

MacArthur tells us about regeneration, this divine calling, or summons, also known as the effectual call:

It is by a divine call. When we talk about being called of God, we are first and foremost talking about the call to come to life, to come out of the grave. It is a call to reconciliation, yes. It is a call to justification, yes. It is a call to redemption. It is a call to enter into the eternal kingdom of God. It is a call to sonship with all its rights and privileges. It is a call to love and service and obedience to the Lord. It is a call from bondage into freedom. It is a call to joy and peace. It is a call to holiness. The gospel call is referred to by the writers of the epistles as a high call, a holy call, a heavenly call. It is clearly a rare call. It is an undeniable call. It is an irreversible call.

The language of the New Testament makes much of the fact that our regeneration came in response to the call of God, the call of God. And I am saying that word repeatedly because I want you to see this word as it unfolds in the rest of the New Testament, so that whenever you read the New Testament this word in particular will come off the page with new and fresh meaning. This is a call that is a divine summons; it is a divine subpoena to come to life, to come into the family of God, into the kingdom of God, into the court of God to stand before God and to be declared forgiven and righteous and free forever from any judgment or any condemnation. Theologians have talked about this call and they have attached many adjectives to it. It has been called an effective call, an efficacious call, an irresistible call, a powerful call, a determinative call, a decisive call, a conclusive call, an operative call—and all of those are certainly suitable and fitting. It is a call to salvation. It is a call to life.

Jesus, being omniscient, knew what Nicodemus was thinking in his spiritual confusion and told him not to be astonished that he must be born from above (verse 7).

Jesus went on to say that the wind blows where it chooses but we do not know where it comes from or where it goes; so it is with everyone born of the Spirit (verse 8).

Henry explains:

This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps 148 8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor 12 11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Acts 9 11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit’s working are a mystery. Which way went the Spirit? 1 Kings 22 24. See Eccl 11 5, and compare it with Ps 139 14.

Nicodemus still did not understand, asking Jesus how these things could be (verse 9).

Jesus rebuked him, saying that he is a teacher of Israel, yet he did not understand these things (verse 10).

MacArthur gives us other examples from the Old Testament which point to regeneration:

What can the sinner do? Ask, that’s all. And Nicodemus doesn’t know what to do with this. And Jesus ends the first part of the conversation in verses 9 and 10 by saying, “How is it that you don’t know this? You study the Old Testament. How is it you don’t know this? Do you remember Jeremiah 31, Ezekiel 36? Do you remember all the times God said, ‘I will take out your heart of stone. I will give you a new heart. I will give you My Spirit. I will cause you to walk in My statutes and My ways.’” Those two New Covenant passages are all about God’s sovereign power regenerating the dead sinner. How is it you’re the teacher of Israel and you don’t know this? How is it?

Jesus said, beginning with ‘Very truly’ for the third time and using the first person plural here, that He speaks of what He knows, testifying to that which He has seen, yet Nicodemus — and the rest of the Pharisees — did not receive His testimony (verse 11).

Henry examines our Lord’s use of ‘we’ in that verse:

That the truths Christ taught were very certain and what we may venture upon (v. 11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. 14 23: We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov 8 30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!

Jesus asked Nicodemus that if he cannot understand earthly things and believe how can he understand heavenly things and believe (verse 12).

Henry explains:

The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, v. 12: “If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,— if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,—what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?” Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Matt 11 17), but Wisdom is, and will be, justified of her children, notwithstanding.

Then Jesus said that no one has ascended into heaven except the one who descended from heaven: the Son of Man (verse 13).

MacArthur puts this into context for us:

At this point Nicodemus doesn’t believe, he doesn’t buy it, he doesn’t accept this. So Jesus reminds him in verse 13 that no one has ascended into heaven but He who descended from heaven, the Son of Man. That He has been a part of a system of religion like all systems of religion that are earthly or demonic, and now he’s hearing from heaven. No one has been to heaven and brought a message back. Only the Son of Man has come from heaven. So you better listen to this message. This isn’t just another human and demonic message. This is coming to you by way of the Son of Man. Nicodemus isn’t speaking anymore but he’s there. The pronoun “you” stops being singular and broadens out, and now He’s talking to Nicodemus, and He’s talking through Nicodemus to all the Pharisees who are part of Nicodemus’ group, and all the nation of Israel who are following the Pharisees, and the rest of the world that are caught up in religion and He is simply saying, “You had better listen to the One who came from heaven because only One has come from heaven with the truth, only One.”

“I tried to tell you earthly things, I used an earthly illustration of regeneration and birth, and you couldn’t even get an earthly thing. I know you’re not going to believe now when I tell you heavenly things, but I’m going to reveal those heavenly things anyway.” And He starts to talk about heavenly things, first of all, by saying, “I came down from heaven and I’m the one with the truth and the only one with the truth.”

Jesus then moved onto a historic event, citing Moses’s last miracle, via God, of healing the snakebitten Israelites who gazed upon the bronze serpent he lifted up. Numbers 21 tells us:

The Bronze Snake

⁴ They traveled from Mount Hor along the route to the Red Sea,^[c] to go around Edom. But the people grew impatient on the way; ⁵ they spoke against God and against Moses, and said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!”

⁶ Then the Lord sent venomous snakes among them; they bit the people and many Israelites died. ⁷ The people came to Moses and said, “We sinned when we spoke against the Lord and against you. Pray that the Lord will take the snakes away from us.” So Moses prayed for the people.

⁸ The Lord said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” ⁹ So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived.

That snake was an example of Christ. The Israelites did not have to earn the right via works to gaze at the serpent. God gave it to them as a means of showing His forgiveness for their sin of complaining. It was a free offer of forgiveness.

Jesus said to Nicodemus that, just as Moses lifted the serpent in the wilderness, so must the Son of Man be lifted up (verse 14), meaning on the cross for our sins and later in His exaltation.

Jesus then said that whoever believes in Him may have eternal life (verse 15).

Henry has an excellent analysis:

It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,

First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first (Gen 3 1), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov 23 30-32. God’s wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.

Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ’s feet shining like brass, Rev 1 15. It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke 24 26, 46. No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, ch. 12 32, 33. He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father’s right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev 14 6. The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa 11 10. 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor 10 9), and yet they were healed by virtue derived from him. He whom we have offended is our peace.

Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites’ looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num 21 9. If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved (Isa 45 22), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.

Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.

MacArthur directs our attention to the word ‘whoever’ in verse 15. Jesus said that salvation was not limited to the Jews:

The shock is in the “whoever.” Why? Because the Jews believed that when the Messiah came He would save Israel and punish all the nations. He would punish them for their blasphemy. He would punish them for their idolatry. He would punish them for their mistreatment of Israel. And now Jesus says, “Whoever believes.” And He says nothing about Moses, nothing about Abraham, nothing about the Temple, nothing about the tabernacle, nothing about the Law. He simply says it’s about believing in the Son of Man who is lifted up and whoever believes will have eternal life.

Then Jesus spoke those words that Christians have come to treasure and know so well: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (verse 16).

Henry marvels:

Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency.

Indeed.

MacArthur gives us a theological explanation for the verse before moving on into a general one:

First of all we have the remote efficient cause. Then we have the approximate efficient cause. Then we have the instrumental cause. And then we would add the material cause. Does that move your heart? Is that gripping you? That’s the theological way to explain John 3:16. The remote efficient cause—God’s love. The approximate efficient cause—God’s grace. The instrumental cause—belief. And then they would add the material cause—the cross. And the result, eternal life.

… The reason that God makes salvation available to anyone who believes and the reason that anybody can believe is because God actually loves the world. Shocking, absolutely shocking. That’s the motive.