Exaltation of the Holy Cross

Jesus tells Nicodemus that his passion and death are necessary to save the world from the power of sin and death. His life is given as a sign of God’s most merciful love

Gospel according to John 3:13-17

Jesus said to Nicodemus: “No one has ascended into heaven except the one who descended from heaven, the Son of Man. And just like Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world that he gave his only begotten Son, so that everyone who believes in him may not perish but may have eternal life. 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.”

Reflections

Today’s Gospel offers a summary statement of the mission of Christ in accordance with God’s plan of salvation. The message is made explicit during an intimate conversation with Nicodemus, a member of the Sanhedrin, a Pharisee, who came to visit Jesus at night to have a private conversation with Him, seeking clarity and understanding.

In his book, “Jesus of Nazareth,” Pope Benedict described Nicodemus as a “seeker,” “…a man who sought the truth, and he was a master of Israel,” an educated man and a teacher of the people. (1) Jesus spoke with him at length during the night, because Nicodemus desired privacy to be able to pose any questions in confidence. “Rabbi, we know that you are teacher who has come from God; for no one can do these signs that you do apart from the presence of God” (John 3:2), said Nicodemus to Jesus, upon which Jesus proceed to explain to Nicodemus in as plain language as possible the nature of His mission and answer his questions.

We encounter Nicodemus on several occasions in the New Testament, each time at a crucial moment in the ministry of Jesus. First, Nicodemus approaches Jesus in the night (John 3:1-21), and Jesus explains to him that divine grace  is required for spiritual renewal and re-birth to be sons and daughters of God: “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and spirit” (John 3:5) and “…You must be born from above” (John 3:7) to be able to respond to our vocation to become adopted children of God. 

Next, we encounter Nicodemus speaking up for Jesus in the council while the other Pharisees and Scribes are plotting Jesus’ death. Nicodemus comes to the defense of Jesus by reminding the Pharisees that any man requires a decent hearing before being condemned (John 7:50-51). The others tell Nicodemus off and remind him that he is jeopardizing his position and reputation by standing up against a coalition determined to dispose of Jesus saying, “…Search, and see that no prophet is to arise from Galilee” (John 7:52). 

The third and final time we encounter Nicodemus is the most public demonstration of his commitment and loyalty to Jesus. It happens after Jesus’ death, when, together with Joseph of Arimathea, Nicodemus participates in the burial of Jesus. Nicodemus donated about 75 pounds of fine perfumes, “fit for a royal burial,” to honor Jesus’ body after he has been condemned and crucified as a criminal and “the King of the Jews” (John 19:19; 1). 

With this act of solidarity, Nicodemus clearly took sides and affirmed his belief in Jesus’ mission. From a timid inquirer who approached Jesus at night, he became a public follower of Christ, for whose sake Nicodemus was willing to risk his own safety and status. According to Saint Augustine, Nicodemus is a symbol of those who seek God and wish to live in His light boldly, with their whole hearts, despite challenges and obstacles. (2)

To such people, to those who seek to know the will of God, Jesus reveals his mission in today’s Gospel as the “Son of Man:” “No one has ascended into heaven except the one who descended from heaven, the Son of Man.” (John 3:13). With this title that Jesus uses to refer to himself several times in the Bible--“The Son of Man” --Jesus establishes what the Church later came to accept as a fundamental truth, expressed in a dogma and teaching of the Church. This profound theological statement highlights “the dual nature of Christ, fully human and fully divine” (CCC 460; CCC464; 3). As stated by St. Irenaeus, “For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receive divine sonship, might become a son of God” (CCC 460; 3). 

The title, “Son of Man,” is first mentioned in the book of Daniel as a prophecy: “…I saw one like a human being coming with the clouds of heaven. And he came to Ancient One and was presented before Him. To Him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.” (Daniel 7:13-14). The Son of Man in Daniel’s vision is the opposite of what is haughty, loud, mean, and devastating, the “beast with ten horns” (Daniel 7:7-8). He is meek, humble, gentle, and healing, ruling His kingdom with mercy, justice, and peace.

The implication of Jesus’ humanity and divinity are threefold: (1) Jesus accepted the human condition fully, including suffering; (2) Jesus has “…_authority to forgive sins” _on earth (Mark 2:10), and is “Lord of the Sabbath” (Mark 2:28); he has authority to heal and demonstrate divine power throughout his ministry, and (3) Jesus has power in heaven and will return as the final judge: “When the Son of man comes in his glory, and all the angels with him, he will sit upon his glorious throne.” (Matthew 25:31).   

Jesus used a well-known image from the Old Testament to explain a new concept to Nicodemus: “…Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (John 3:14-15). Jesus refers to a connection between Moses lifting up a bronze serpent onto a pole so that the Israelites would be healed from venomous snake bites in the desert (Numbers 21:4-9) and Jesus’ crucifixion. The act of looking at the bronze serpent seemed absurd and required faith and trust in the mercy of God. It was an act of facing and acknowledging human sinfulness and believing that God can grant pardon and healing. It was a prefiguration of looking at Jesus on the cross, who though innocent, died for the sins of the world, to free humanity from death. While the Israelites were spared from physical death, Jesus saves us from spiritual death through slavery to sin. (4)

Saint Augustine described slavery to sin that he knew in the first part of his life, while he led a frivolous lifestyle and was not converted or committed to living the Gospel values: 

The frivolity of frivolous aims, the futility of futile pursuits, these things that had been my cronies of long standing, still held me back, plucking softly at my garment of flesh and murmuring in my ear, “Do you mean to get rid of us? Shall we never be your companions again after that moment…never…never again? From that time onward so-and-so will be forbidden to you, all your life long.” And what was it that they were reminding me of by those words, “so-and-so,” O my God, what were they bringing to my mind? May your mercy banish such memories far from me! What foul deeds were they not hinting at, what disgraceful exploits! But now their voices were less than half as loud, for they no longer confronted me directly to argue their case but muttered behind my back and slyly tweaked me as I walked away, trying to make me look back. Yet they did slow me down, for I could not bring myself to tear free and shake them off and leap across to that place whither I was summoned, while aggressive habit still taunted me: “Do you imagine you will be able to live without these things?” (VIII.11.25-26; 4)

Through the sacrament of baptism, God adopts us as His children; through confession, He grants pardon of our sins; through Confirmation, He sends us strength to persevere in doing what is good and worthwhile; and in the Eucharist, He is with us. Through our spiritual journey, His promise is everlasting life, including the resurrection of the body after Jesus’ second coming. (5) 

Jesus tells Nicodemus that his passion and death are necessary for saving the world from the power of sin and death. Jesus’ life is given as a sign of God’s most merciful love, “For God so loved the world that he gave his only begotten Son, so that everyone who believes in Him may not perish but have may have eternal life. 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.” (John 3:17). We have these beautiful words recorded by Saint John, the Evangelist, who himself testified that Jesus is “the true light, which enlightens everyone…” (John 1:9). 

We can imagine that after the deep dark in which Nicodemus first found himself, the clarity of Jesus’ words brought comfort and healing. For the first time, Nicodemus could feel hopeful…not because of wealth, status, or prestige, but because of the majesty of God’s plan at work which he came to ascertain about. 

Soon, the darkness would be lifted at dawn, the start of a new day. For Nicodemus, as for the rest of humanity, this was the dawn of a new era. It was God’s will at work through the humble and simple surroundings, and the frail human condition, to manifest the essence of the divine plan: that though faith, we may become children of God, and through grace, we may be granted eternal life.

Our faith journey may sometimes feel as if we are walking through the darkness, like Nicodemus, and wondering about whether God remembers us and cares for us. Whether he cares for those who suffer, or who die on this day. In these moments, the words of St. Paul may come to offer comfort_: “If God is for us, who can be against?”_ (Romans 8:31).

Despite the appearances, the facades, the twist sand turns, the ups and downs--under the veil of darkness--the truth pierces through brighter than the Sun. And while we may experience the “Dark Night of the Soul,” as St. John of the Cross called times of spiritual challenges, we may cling to faith and “look on him whom they have pierced” (Zechariah 12:10; John 19:37). When we look at the cross, when we contemplate the face of Jesus, we can be sure that God is near.   

References: 

1. Pope Benedict XVI (2012). Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection. Volume 2. Ignatius Press.
2. Saint Augustine (2010) Tractates of the Gospel of John. Tractate 33 (John 7:40-8:11). The Catholic University of America Press. 
3. Catechism of the Catholic Church (2025). Paragraph 460-464. Catholic Culture. Retrieved from: https://www.catholicculture.org/culture/library/catechism/cat_view.cfm?recnum=2153  Accessed: September 9, 2025.
4. Klein, T. (2024). The gift from Christ that saves us from spiritual death. America Magazine. Jesuit Review. Retrieved from: https://www.americamagazine.org/faith/2024/06/26/sight-scripture-gospel-248242/ Accessed: September 9, 2025.
5. Catechism of the Catholic Church (2025). Paragraphs 988-1004. The Catholic Cross Reference. Retrieved from: https://www.catholiccrossreference.online/catechism/#!/search/988-1004/fn/994:544 Accessed: September 9, 2025.