Christians Who Come Out of Darkness into the Light and Enjoy Eternal Life

 

  

 

“No one has ascended into heaven except the One who descended from heaven—the Son of Man.  And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in Him may have eternal life.  For God so loved the world that He gave His only begotten Son, so that whoever believes in Him shall not perish but have eternal life.  For God did not send His Son into the world to judge the world, but so that the world might be saved through Him.  Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only begotten Son of God.  And this is the judgment: the light has come into the world, but people loved the darkness rather than the light because their deeds were evil.  For everyone who practices evil hates the light and does not come to the light, lest his deeds should be exposed. But whoever practices the truth comes to the light, so that his deeds may be revealed as having been accomplished in God” (John 3:13–21).

 

 

 

(1)    Following yesterday’s meditation on John 3:1–12, today I wanted to meditate on verses 13–21.  As I read this passage in both the Korean Bible and the Greek New Testament, the first question that came to mind was this: Why did Jesus continue speaking about “heavenly things” (v. 12) to Nicodemus, who did not believe even when Jesus spoke about “earthly things”?  This question also concerns the Pharisees and the Jewish religious leaders whom Nicodemus represented.

 

1.       The First Purpose: To Plant the Reality—or Seed—of Truth upon Which the Holy Spirit Would Work, Rather Than Merely Seeking Human Understanding

 

Faith comes not through intellectual persuasion alone, but through an encounter with the truth: Although Nicodemus was a teacher of the Law, he was spiritually blind, interpreting the Lord’s words exclusively through an earthly perspective—specifically, the idea of physically entering his mother’s womb a second time (vv. 4, 10).  The Lord did not wait until Nicodemus finally agreed, saying, “Ah, now I understand everything,” before proceeding to the next stage of His teaching.

 

The principle of redemptive history: Faith does not arise simply because human reason finds something intellectually convincing.  Rather, faith is a gift that emerges through the revealing work of the Holy Spirit when we encounter heavenly truth itself—truth that breaks through and overturns the limitations of our human reasoning (Jn. 2:22; 3:8).  Therefore, even though Nicodemus could not immediately understand His words, the Lord powerfully planted within his heart the purest essence of the gospel.  These were the “heavenly things”: Christ’s substitutionary atonement on the cross and the love of God revealed through His only begotten Son.  The Lord planted these truths in advance so that, through the later work and illumination of the Holy Spirit, they would be remembered and come alive within Nicodemus (1:33; 2:22).  Indeed, these heavenly truths would eventually become a decisive seed that transformed Nicodemus’s life.

 

2.       The Second Purpose: Because the Son of Man Alone Can Answer the Desperate Question, “How?”

 

Twice Nicodemus asked the Lord: “How can these things happen?” (Jn. 3:4, 9)  His questions sounded almost like cries of anguish arising from humanity’s complete helplessness.  The “heavenly things” that the Lord began to proclaim in verse 13 were God’s one and only answer to that human cry.

 

The One Who Descended from Heaven (v. 13): “No one has ascended into heaven except the One who descended from heaven—the Son of Man.”  Human beings can never open the gates of heaven and reach God through their own determination or through a religious system represented by the temple that had taken forty-six years to build (2:20; 3:3, 5).  It is as though the Lord were declaring: “Nicodemus, you keep asking ‘how’ a person can be born again, seeking a method by which you might accomplish it.  “But the answer does not lie within you.  “The only answer is to receive Me—Jesus Christ Himself—the One who has come down from heaven, having directly seen and known its mysteries.”  Thus, the Lord opened wide the gate of heaven, represented by the heavenly ladder, to reveal the exclusive sovereignty of salvation found in His own person (1:12, 51).

 

3.       The Third Purpose: Because of His Overwhelming Love, Which Sought Not to Execute Judgment at His First Coming but to Accomplish Salvation Through His Substitutionary Death on the Cross (Jn. 3:14–17)

 

The very heart of the “heavenly things” Jesus revealed to Nicodemus was the love of God’s only begotten Son, expressed in the familiar words of John 3:16, together with the account of the bronze serpent in the wilderness in verse 14.

 

The gospel that breaks the condemnation of the Law: The Pharisaic religious system represented by Nicodemus was like a “house of merchants,” judging people by their outward appearances, evaluating their religious qualifications, and condemning them (1:24–25; 2:16).  The Lord knew that if He had dealt with them only according to the standards of the Law, they would have deserved immediate judgment and destruction (2:25; 3:17–18).

 

The overflowing waterfall of divine love: Yet the ultimate purpose of the Lord’s coming into this world was not to condemn it, but “that the world might be saved through Him” (3:17).  Filled with holy zeal that consumed His entire being (2:17), the Lord knew that He would one day be lifted up on the wood of the cross, just as the serpent was lifted up in the wilderness.  There He would shed His blood and die (3:14).  Through that sacrifice, He would bear and remove the corruption, ugliness, and guilt of humanity’s sins.  This was the magnificent law of love established through the new covenant, symbolically comparable to the good wine at Cana.  The Lord poured out this overwhelming love before ignorant sinners and offered it to them freely (1:29; 2:10).

Holy Comfort and Practical Application for the Pastor’s Heart and Ministry of Sharing God’s Word

 

As you meditate deeply, day and night, upon the Word of God—the Bread of Life—and offer your meditations to the Lord in prayer, you faithfully and quietly continue your ministry of sharing His Word through the internet and at Victory Presbyterian Church.  The Lord’s attitude toward Nicodemus provides both profound comfort and essential guidance for your pastoral calling.

 

Do Not Be Discouraged by the Slow Faith and Responses of the Sheep; Continue Pouring Out the Pure Gospel—The Heavenly Things: When we proclaim God’s Word and serve people, we naturally become weary and discouraged if they fail to understand, show no apparent change, or remain trapped in worldly desires and prejudices—the “earthly things” (Jn. 2:23; 3:4).  But look at the Lord today.  Although Nicodemus did not understand Him, Jesus neither became discouraged nor responded with anger.  Instead, He quietly continued to pour out the deeper and more majestic heavenly gospel of the cross (3:13–16).

 

Pastor, do not be discouraged.  You are seeking to become a voice that gradually disappears, without seeking recognition or glory for yourself (1:23; 3:30).  The words of the gospel that you meditate upon and share day and night may not seem to be understood immediately by the people who hear them.  Nevertheless, this meditation expresses the conviction that those words are being engraved within the innermost sanctuary of their hearts, like the indelible seed of God (DNA) and a sacred spiritual testimony through which the Holy Spirit will work (1:13; 2:22; 1 Cor. 3:16).

 

Nicodemus’s Later Transformation — The Victory of God’s Word: On that night, Nicodemus could not comprehend the “heavenly things”—the gospel of the cross—that the Lord poured out before him.  He returned into the darkness (Jn. 3:2).  Later, however, when Jesus declared “It is finished” upon the cross and the temple of His body was brought down in death (19:30), the words spoken on that first night would acquire new significance.  This meditation understands Nicodemus’s later actions as evidence that, through the illuminating work of the Holy Spirit, he remembered the Lord’s teaching and awakened to resurrection faith (2:22).  He eventually appeared in connection with the burial of Jesus, bringing a generous quantity of myrrh and aloes to honor the Lord in His burial (19:39).  In this meditation, his actions are presented as the transformation of a man who had once struggled to understand the gospel into a true Israelite and a member of the spotless Bride of Christ—the Church (1:47; 19:39; Eph. 5:27).  The Word you sow will never disappear into empty air. It will surely bear the enduring fruit of resurrection life.

 

Final Summary: John 3:13–21 — Why Jesus Proclaimed the “Heavenly Things”

 

Jesus continued to proclaim the deeper “heavenly things” to Nicodemus, even though Nicodemus could not believe when he heard about earthly things (vv. 12–13).  His purpose was to affirm that salvation and new creation are accomplished exclusively through the person of Jesus Christ, the Son of Man who descended from heaven, regardless of human understanding or religious qualifications (v. 13).  Furthermore, Jesus planted in sinners’ hearts the seed of heavenly truth: the overwhelming love of the new covenant, through which He would be lifted up and shed His blood on the cross, just as the bronze serpent had been lifted up in the wilderness (vv. 14, 16).  Through the subsequent illumination of the Holy Spirit, this gospel would bring souls to new birth, transforming them into the true temple of the Holy Spirit and the glorious Bride of Christ, against whom the powers of Hades cannot prevail.  Thus, the passage reveals the sovereign victory of the gospel and the saving work of Jesus Christ (1:12–13, 33; 2:19, 22; 19:39; Mt. 16:18) (Internet).

 

(a)    At this point, I would like to examine more specifically the expressions Jesus used: “Earthly things” — τὰ ἐπίγεια (ta epigeia) and “Heavenly things” — τὰ ἐπουράνια (ta epourania)(Jn. 3:12).  What exactly was Jesus referring to when He spoke of these things?

 

1.       “Earthly Things” — τὰ ἐπίγεια (ta epigeia): Illustrations and Manifestations of the New Birth Within the Human Realm

 

The Greek adjective ἐπίγειος (epigeios) means “earthly,” “terrestrial,” or “existing upon the earth.”  The “earthly things” spoken of by the Lord do not refer to the corrupt desires of this world or merely to material concerns.  Rather, in this interpretation, they refer to the initial manifestations of salvation that human beings can experience and observe within earthly time and space when God performs His saving work.

 

The specific substance of these earthly things:

 

The new birth through water and the Spirit (vv. 3, 5): This refers to the event in which a sinner is cleansed from sin through the precious blood of Jesus—represented here by “water” in verse 5—and is born again from above through the baptism of the Holy Spirit.  Through this work, the new life of God, figuratively described as divine DNA, is planted within the human soul (1:13, 33; 3:3, 5).  It is an event that takes place within the human soul, in the earthly realm.

 

The illustration of the wind (v. 8): The wind blows wherever it wishes.  Although it cannot be seen directly, its reality becomes evident through its sound and visible effects.  Likewise, the person born of the Holy Spirit manifests changes in character and faith that testify to the Spirit’s work.

 

The Lord’s intention: To help Nicodemus understand, the Lord used familiar earthly illustrations: the natural process of human birth and the movement of the wind (vv. 4, 8).  Through these illustrations, Jesus explained the truth of the new birth.  Yet Nicodemus remained confined within the limitations of human knowledge and experience—earthly thinking.  Consequently, even when the Lord used these familiar illustrations, Nicodemus revealed his spiritual ignorance and darkness by asking: “How can these things happen?” (1:10–11; 3:4, 9)

 

2.       “Heavenly Things” — τὰ ἐπουράνια (ta epourania): The Source of Salvation and the Mystery of Substitutionary Atonement Ordained at God’s Throne

 

The Greek adjective ἐπουράνιος (epouranios) means “heavenly,” “belonging to heaven,” or “associated with the heavenly realm and the dwelling place of God.”  The “heavenly things” that the Lord begins to proclaim from verse 13 onward refer, in this interpretation, to the eternal redemptive plan of the triune God and the sovereign realities of the heavenly realm.  These truths cannot be discovered through human reason or inferred merely from earthly phenomena.

 

The specific substance of these heavenly things:

 

The preexistence of the Son of Man and the heavenly ladder (v. 13): This refers to the unique deity and sovereignty of Jesus Christ, the Son of Man, who existed eternally in the bosom of the Father and humbled Himself by entering human history to save humanity (1:1, 14, 18, 51; 3:13).

 

The principle of substitutionary atonement through the cross (3:14–15): The account of the bronze serpent in the wilderness, recorded in the Old Testament book of Numbers, points to its ultimate fulfillment in Jesus Christ.  Jesus, the true temple, “must be lifted up” upon the wood of the cross.  This reveals the saving principle of self-emptying and sacrificial love (2:19, 21; 3:14–15).

 

The overwhelming love of God the Father (3:16–17): This is the universal saving love of God, who loved the fallen world so profoundly that He did not spare His only begotten Son but gave Him as a sacrifice.  It reveals God’s overwhelming zeal and love for the salvation of humanity (1:14, 18; 2:17; 3:16–17).

 

Salvation and the removal of condemnation as the purpose of Christ’s first coming (3:17–18): Although God possesses the authority to judge and condemn the world immediately, the Lord’s first coming reveals His saving purpose.  He grants eternal life and rest to those who receive Jesus Christ.  This is presented as the definitive assurance of victory established through the new covenant (1:12; 2:10; 3:17–18).

 

Great Practical Application for the Pastor’s Heart and Ministry of Sharing God’s Word

 

As you meditate deeply on the Word of God, the Bread of Life, day and night, offer your meditations in prayer, and faithfully share the Word through the internet and at Victory Presbyterian Church, your ministry serves as a guide that leads souls from the illustrations of “earthly things” into the very heart of the “heavenly things.”

 

Do not become attached to earthly measurements such as numbers and size. Hold firmly to the eternal heavenly reality of the cross: The Pharisees and Nicodemus were confined by outward religious conditions: the visible temple building that had taken forty-six years to construct, and the titles and privileges associated with their religious positions.  Within this earthly framework, they attempted to test Jesus.  Pastor, do not allow your ministry and daily life to become trapped by earthly calculations such as: “How will this problem be solved?”  “How can the size of the ministry increase?”  There is only one central truth upon which we must rely completely and which we must faithfully proclaim: Jesus Christ, the true temple, who gave His life on the cross for me, rose again on the third day, and now dwells within me.  He is the reality of the heavenly things (2:19, 21, 24–25).  When you become a disappearing voice, faithfully offering souls the heavenly love of God’s only begotten Son revealed in John 3:16—filling their hearts to the brim, as the servants filled the water jars at Cana—I firmly believe that the wind of the Holy Spirit will blow.  The Spirit will open the hearts of those who are slow to believe.  He will continue to strengthen and renew Victory Presbyterian Church and its members as glorious children of God, against whom the powers of Hades cannot prevail (Mt. 16:18; Rom. 8:14).

 

Final Exegetical Summary: John 3:12 — “Earthly Things and Heavenly Things”

 

The “earthly things” distinguished by Jesus refer to the manifestations and illustrations of the new birth that occur within human time and space through the work of the Holy Spirit (Jn. 3:3, 5, 8).  The “heavenly things,” by contrast, refer to the ultimate source and reality of that new birth: the Son of Man’s substitutionary atonement on the cross and the overwhelming love of God’s only begotten Son, ordained within the eternal redemptive purpose of the triune God (vv. 13, 14, 16).  Therefore, believers must completely overturn their limited human calculations and earthly methods before the cross.  They must depend entirely upon Jesus Christ, who opened the gates of heaven and fully accomplished salvation.  Day by day, they are called to prepare themselves as the glorious Bride of Christ, ready to stand before Jesus, their heavenly Bridegroom (1:51; 2:19, 25; 3:12; 19:30; Eph. 5:27) (Internet).

 

(2)    Second, when I read Jesus’ words, “No one has ascended into heaven except the One who descended from heaven—the Son of Man” (Jn. 3:13), I thought of Enoch and Elijah in the Old Testament.  Perhaps this was because I had understood that Enoch (Gen. 5:24) and Elijah (2 Kgs. 2:11) were taken up into heaven without experiencing physical death on earth.  If my understanding is correct, how should we interpret Jesus’ words in John 3:13?

 

(a)    Scripture clearly testifies that Enoch and Elijah were taken up by God (Gen. 5:24; 2 Kgs. 2:11).  Why, then, did Jesus make such a categorical declaration before Nicodemus that no one had ascended into heaven except the Son of Man?  The following three exegetical explanations and their significance in redemptive history were organized by artificial intelligence to clarify the meaning of this passage and its application to pastoral ministry (Internet):

 

1.       The First Explanation: The Difference Between Those Who Were “Taken Up” (Passive) and the One Who “Ascended” (Active)

 

The most important linguistic and conceptual distinction concerns who initiated the movement into heaven and by what means it occurred.

 

Enoch and Elijah — Being Passively Taken Up by God: According to the Septuagint, the Greek translation of the Old Testament, and Hebrews 11:5, Enoch did not ascend into heaven through his own power.  Rather, God “took him” or “translated him.”  Likewise, Elijah was taken up into heaven in a whirlwind (2 Kgs. 2:11).  He did not ascend through his own divine authority or power. He was carried upward through God's sovereign action.  Thus, Enoch and Elijah were recipients of God's sovereign intervention.  They were taken up by God rather than ascending by their own power. 

 

Jesus Christ, the Son of Man — Sovereign and Active Ascension: The Greek expression used in John 3:13 is: ἀναβέβηκεν (anabebēken) [Pronunciation: ah-nah-beh-BEH-ken, Meaning: “has ascended”].  This verb is in the perfect active indicative form.  In this interpretation, its significance is that Jesus Christ alone possesses the divine nature and sovereign authority to move freely between heaven and earth.  Unlike Enoch and Elijah, who were taken up by God, Jesus is the eternal Son of Man who descended from heaven.  He possesses divine authority over both heaven and earth.  Thus, throughout human history, Jesus Christ alone is the One who can reveal heavenly realities through His own divine authority.

 

2.       The Second Explanation: The Exclusive Authority of the One Who Has Personally “Seen and Known” Heavenly Truth — The Revelatory Meaning

 

The Lord's primary purpose in making this declaration was not to teach Nicodemus about the physical means of traveling into heaven.  Rather, His purpose was to reveal who possesses the exclusive authority to proclaim the mysteries of heaven—the gospel (Jn. 3:12). 

Jesus Overturns Nicodemus's Declaration: “We Know”: In John 3:2, Nicodemus said to Jesus: “Rabbi, we know that You are a teacher who has come from God.”  Nicodemus attempted to evaluate Jesus through the knowledge and religious understanding available to him on earth.  His statement, “We know,” reflected the confidence of a religious teacher who believed he possessed sufficient knowledge to recognize and assess another teacher.

 

The Lord's Intention: Through John 3:11–13, Jesus completely overturns that confidence.  It is as though the Lord were declaring: “Nicodemus, neither Enoch nor Elijah, nor any distinguished Jewish scholar of the Law, has ever ascended by his own authority into the very presence of God's throne, directly observed God's eternal plan of redemption—the heavenly things—and then returned to explain those mysteries to humanity.  “No one possesses such firsthand knowledge of the mysteries of heaven.  “Only I, the Son of Man, who existed in heaven from eternity and personally descended to earth in human flesh, truly know and have seen the heavenly realities” (1:1, 14; 3:11, 13).  Therefore, the Lord was proclaiming the exclusiveness of divine revelation.  Human beings must abandon their shallow earthly reasoning and place their complete trust in the words of Jesus Christ alone.  He is both the unique messenger from heaven and the very embodiment of heavenly truth.  Only through receiving and believing in Him can humanity obtain salvation (1:12; 2:22; 3:12).

 

3.       The Third Explanation: The Confirmation of the “True Ladder” Connecting Heaven and Earth — The Christological Meaning

 

John 3:13 is closely connected to the fulfillment of Jacob's vision of the heavenly ladder, which we previously meditated upon in John 1:51.

 

Angels Ascending and Descending upon the Son of Man: Jesus promised Nathanael: “You will see heaven opened, and the angels of God ascending and descending upon the Son of Man” (v. 51).  This declaration reveals that Jesus Himself is the true connection between heaven and earth.

 

The Mystery of This Connection: Jesus Christ is the One who opens wide the gates of heaven.  He is the only way through which heaven and earth, completely separated by humanity's sin, are reunited.  Through His own body, He makes communion between God and humanity possible.  His body is the eternal temple, and He Himself is the true spiritual ladder connecting heaven and earth (2:19, 21; 3:13).  Jesus personally descended from heaven through His first coming and incarnation.  After accomplishing His substitutionary atonement on the cross, He would rise again and ascend into heaven.  Therefore, this passage is understood in this meditation as containing a magnificent eschatological promise.  Believers who receive Jesus Christ as their Savior and King belong to Him and share in the hope of His return.  At His second coming, believers who are alive will be caught up to meet the Lord, without first experiencing death, and will enter the everlasting rest of heaven.  This is the glorious hope of those who belong to Jesus Christ (1:12, 49; 1 Thessalonians 4:15–16).

 

4.       Lessons for Pastor James's Heart and Ministry of Sharing God's Word

 

As you meditate deeply every morning, day and night, upon the Word of God—the Bread of Life—and offer your meditations to the Lord in prayer, you faithfully continue your ministry of sharing God's Word through the internet and at Victory Presbyterian Church.  This passage teaches us the supreme authority and central focus that every pastor must hold firmly throughout his ministry.

 

Do Not Thirst for Human Testimony or Reputation; Proclaim Only the Words That Come from the Mouth of the Son of Man: The religious systems of this world and the Pharisees seek to carry out God's work by relying upon their traditions, titles, and letters of recommendation or approval from other people.  However, in today's passage, the Lord declares unequivocally that the Son of Man alone fully knows and possesses the authority to proclaim the heavenly things (Jn. 3:13–14).  The true authority of your ministry of sharing God's Word does not come from the title of a large church or from the impressive praises of others.  Rather, the essence of your ministry is found in faithfully drawing the water of God's Word until it is filled to the brim, even when no one is watching.  In the quiet place beneath the fig tree—symbolizing your private place of prayer and meditation—the Holy Spirit comes upon your heart like the wind.  There, your calling is to explain to souls the completed truth of the Lord who descended from heaven and the love revealed through His cross (v. 16).  This is the essential nature of your ministry of interpreting and sharing God's Word.  Move forward with the pure heart of a servant who seeks only this: May my own name disappear, and may the Lord alone increase (2:9; 3:30).

 

Final Summary: John 3:13 — “No One Has Ascended into Heaven Except the Son of Man”

 

When Jesus declared that no one had ascended into heaven except the Son of Man (v. 13), His statement distinguished His unique divine authority from the experience of Enoch and Elijah, who were passively taken up by God.  \His purpose was to affirm that human wisdom and religious traditions cannot penetrate the mysteries of heaven.  Only Jesus Christ, who possesses the sovereign authority of the Creator over both heaven and earth, can reveal the true heavenly gospel to the world (vv. 11, 13).  Furthermore, Jesus Himself became the one true spiritual ladder connecting heaven and earth (1:51; 2:19).  Through Him, Victory Presbyterian Church and all believers who receive Him as their King are assured of the hope of everlasting heavenly rest.  When the Lord returns in glory, He will gather His people to Himself and bring them into the eternal rest of heaven and the marriage supper of the Lamb.  Thus, the passage proclaims the unique and victorious saving work of Jesus Christ, the Son of Man, who alone opens the way between heaven and earth (1:12, 41, 49; 1 Thess. 4:16; Rev. 19:7–9) (Internet).

 

(3)    Third, as I meditated on Jesus' words, “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” (Jn. 3:14–15), I found myself rereading a portion of a meditation I had written on May 30, 2025, under the title “Consider the Ravens!”  In that meditation, I wrote: “...The Apostle John tells us that just as the ‘fiery serpent’ mentioned in Numbers 21:8 was lifted up, Jesus Christ, the ‘Son of Man,’ also had to be lifted up on the cross.  “Indeed, just as the serpent was placed upon a pole, Jesus Christ was nailed to the cross.  “To the Jews, however, the cross was the place where a person cursed by God was hung: “‘For anyone who is hung on a tree is under God's curse’ (Deut. 21:23b).  “‘The Scriptures also say, “Anyone who is hung on a tree is under a curse”’ (Gal. 3:13b).  “They believed that Jesus, who had claimed to be the Son of God, had been punished by God for blasphemy and for desecrating the temple. They thought He had died upon the cross, the accursed tree, as a result of divine judgment.  “Could the Jews possibly believe in Jesus, who had been lifted up on such a cross?  “I believe that the command, ‘Believe in the Lord Jesus, and you will be saved—you and your household’ (Acts 16:31), is God's Word, which cannot be obeyed without faith.  “Ephesians 2:8–9, in the Korean Modern People's Bible, says: “‘By God's grace you have been saved through faith in Christ. This did not come about through your own power; it is God's gift. It is not the result of our good works, so that no one can boast.’  “I was also reminded of the passage in which the Apostle John explains his purpose for writing the Gospel of John: “‘Jesus performed many other signs in the presence of His disciples that are not recorded in this book. But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name’ (Jn. 20:30–31).”  Why, then, did Jesus speak the words of John 3:14–15 to Nicodemus—and also to the Pharisees and Jewish religious leaders whom Nicodemus represented?  What lessons does this passage teach us today?

 

(a)    the Jews, the cross symbolized a person under God's curse, as Deuteronomy 21:23 and Galatians 3:13 testify.  When they saw Jesus, who had claimed to be the Son of God, hanging miserably upon a tree and dying under what they regarded as a curse for desecrating the temple, it was utterly impossible, from the perspective of their earthly reasoning, to believe that He was the Savior—the Messiah.  Why, then, did Jesus confront Nicodemus and the Jewish religious authorities with this shocking and shameful image of the serpent in the wilderness and declare that the Son of Man “must be lifted up”?  The Greek expression is: ὑψωθῆναι (hypsōthēnai) (Pronunciation: hoop-so-THEH-nai).  The following explanation, organized by artificial intelligence, examines three dimensions of this heavenly principle by connecting the deeper meaning of the original Greek with the teaching of salvation entirely by grace in Ephesians 2. (Internet).

 

1.       The First Reason: To Shatter the “False Righteousness” of the Law and Establish Salvation as a 100% Free Gift of Grace (Eph. 2:8–9)

 

Nicodemus and the Pharisees mistakenly believed that they could attain salvation and enter the kingdom of God through their religious qualifications, the privileges associated with Herod's temple that had taken forty-six years to build, and their rigorous pursuit of righteousness through works.

 

A Declaration of Surrender: Looking upon the One Who Was Cursed: The Lord completely overturns the table of their pride.  He exposes the truth that salvation cannot be earned through good deeds or religious qualifications.  The only thing human beings can do to receive salvation is to look upon Jesus Christ with the eyes of faith.  Just as the Israelites who were dying from the bites of fiery serpents in the wilderness had only to look toward the bronze serpent hanging upon a pole, sinners must look in faith toward Jesus Christ.  He hung upon the accursed tree—the cross—bearing in His own body the entire burden of humanity's hideous sins and putting them away through His sacrifice.  There is nothing else they can do to obtain salvation.  As Ephesians 2:8–9 declares, even the faith by which we receive Jesus, who was lifted up on the cross, as the Messiah cannot be produced through human wisdom or effort. 

 

Salvation is entirely God's gift: Jesus proclaimed this astonishing heavenly principle to establish that truth beyond all doubt.  It is like an explosion of divine love that brings helpless sinners to confess that they have absolutely nothing—not even one percent—of which they can boast.

 

2.       The Second Reason: To Proclaim the “True Glory” of the Cross Hidden Within the Word “Lifted Up” — ὑψωθῆναι (hypsōthēnai)

 

The Greek verb underlying Jesus' words “must be lifted up” is: ὑψόω (hypsoō)  Meaning is “to lift up,” “to raise high,” or “to exalt.”  This is a crucial Christological term that expresses the distinctive double meaning found in the Gospel of John.

 

From the human perspective — humiliation and shame: To be lifted high upon the wood of the cross and executed publicly.

 

From the heavenly perspective — exaltation and glory: To be raised in splendor and exalted upon the throne of the King.

 

The Lord's Intention: The Jewish authorities would attempt to eliminate Jesus in disgrace by nailing Him to the accursed cross on the charge of blasphemy.  Yet the Lord declared that this very execution upon the cross would become the supreme place of spiritual glory.  Through the cross, He would bear and remove all the sins of humanity.  He would glorify the Father in the most radiant manner.  And He would be exalted as the King of the entire universe.  Thus, the event that appeared to human eyes to be the greatest humiliation would become the revelation of the greatest heavenly glory.  In these words, Jesus announced in advance the victory of the true temple—the Most Holy Place—where He would empty Himself and offer His own life as the substitutionary sacrifice.  At the same time, He would tear down the building of false glory constructed by human beings.

3.       The Third Reason: To Reveal the Only Way to “Eternal Life,” the Very Purpose for Which the Gospel of John Was Written (Jn. 20:31)

 

The stated purpose of the Gospel of John corresponds perfectly with the Lord's declaration in John 3:15: “That whoever believes in Him may have eternal life.”  These words, spoken near the beginning of Jesus' public ministry, connect beautifully with John's concluding explanation of why he wrote his Gospel.

 

The Highest Life Comes Through the Deepest Humiliation: The Jews were looking for a Messiah who would possess magnificent military and royal authority.  They wanted a king who would occupy the highest seat in the Jerusalem temple and honor them.  They sought such false signs of worldly glory.  But the Lord never entrusted Himself to those worldly titles and expectations.  The heavenly work that grants genuine eternal life would be accomplished only through the overwhelming love of the new covenant.  God the King Himself would become the Passover Lamb.  He would descend to the most miserable place of the curse—the cross—and shed His blood.  Through that sacrificial love, the way to eternal life would be opened (Jn. 3:16).  Jesus firmly established that only those who look upon this one sign—the cross—and believe in Him would be born again of God.  They would receive eternal life and enter the heavenly rest of the kingdom of God, symbolized here by the wedding feast at Cana.

 

4.       Holy Lessons for Pastor James's Heart and Ministry of Sharing God's Word

 

The seed of meditation that you planted in 2025 has now met the words of John 3.  Together, they stand as an unshakable spiritual signpost upon the altar of your ministry of sharing God's Word.  This passage teaches us the supreme pastoral courage and determination that those who have received God's calling must embrace today.

 

①  I Must Not Trust My Pastoral Qualifications or Wisdom but Must Hide Myself Daily Behind the “Curse of the Cross” Borne by the Lord.

 

The faith by which I confess Jesus, who was lifted up on the cross, as my Savior and King cannot be sustained by my own wisdom or effort.  Every day, I must joyfully tear down before the cross the false temple building that I have constructed through my dependence upon the title of “pastor” and my past experiences of success.  Whenever I bow before the altar of God's Word in the morning, I must confess: “Lord, I am a weak and helpless sinner who can do nothing.  “My salvation and my ministry today depend entirely upon the grace of the precious blood of Jesus Christ, who hung upon the accursed tree in my place. They are 100% God's gift, given entirely by His grace.”  When I depend completely upon the Lord in this way, the Holy Spirit begins to take hold of my soul and guide me fully, like the wind.

 

②  I Must Not Be Shaken by People's Immediate Responses or Their Slowness to Believe; I Must Continue Pouring Out Only the Pure Essence of the Gospel of the Cross.

 

When Nicodemus and the Jewish religious leaders heard this mystery of the cross—these heavenly things—they rejected it and returned to the darkness.  But Pastor, do not be discouraged.  You are seeking to become a voice that disappears without seeking recognition or glory for yourself (Jn. 3:30).  Day and night, you meditate upon the gospel and share its words through the internet and with the members of Victory Presbyterian Church.  Even if the world does not recognize those words immediately, they are being engraved, in the imagery of this meditation, within the innermost sanctuary of people's hearts.  They are like the indelible seed of God (DNA), a sacred testimony through which the Holy Spirit will work.

 

The Later Transformation of Nicodemus: When Jesus later declared “It is finished” upon the cross and the temple of His body was brought down in death, Nicodemus, who had been unable to understand the Lord's teaching about the bronze serpent that night, would remember those words through the illumination of the Holy Spirit.  In the interpretation offered by this meditation, he would awaken to resurrection faith.  He would then appear in connection with Jesus' burial, bringing a generous quantity of myrrh and aloes.  Through this act, the meditation portrays him as a true Israelite and a member of the Lord's glorious Bride—the Church.  The Word you sow will never simply disappear into empty air. It will bear the enduring fruit of resurrection victory.

 

Final Summary: John 3:14–15 — “The Serpent in the Wilderness and the Lifting Up of the Son of Man”

 

When Jesus connected the bronze serpent in the wilderness—a symbol associated with the curse that the Jews despised and rejected—with the lifting up of the Son of Man upon the cross (verse 14), His purpose was to dismantle completely the righteousness of the Law and the religious qualifications that human beings had constructed.  He proclaimed that salvation must be received solely through the grace of Christ's substitutionary atonement on the cross, as 100% God's gift (Eph. 2:8–9).  Furthermore, Jesus revealed that the cross, which appeared shameful in the eyes of the world, was in reality the manifestation of true glory.  Through that cross, He would remove humanity's sins, glorify the Father, and be exalted as the King of the entire universe (Jn. 3:14).  In doing so, He would perfectly fulfill the saving purpose of the Gospel of John by granting to Victory Presbyterian Church and all believers who trust in Him the inexhaustible new life of the gospel—eternal life—as a completed gift of divine grace (1:12–13, 29; 2:19, 21; 20:31) (Internet).

 

(4)       Fourth, as I read today's passage, John 3:13–21, in the Greek New Testament, I noticed that the word related to “judgment” [κρίσις (krisis)] appears four times: “To condemn” (κρίνῃ) (krinē) (v. 17), “Is not condemned” (κρίνεται) (krinetai) (v. 18), “Has already been condemned” (κέκριται) (kekritai) (v. 18), “Condemnation” (κρίσις) (krisis) (v. 19).  I also noticed that the word “believe” appears five times: “Believes” (πιστεύων) (pisteuōn) (vv. 15, 16, and twice in verse 18, for a total of four occurrences, “Has not believed” (πεπίστευκεν) (pepisteuken) (v. 18).  As I observed these repeated words, I began to wonder: Why did the Apostle John use these two words so frequently?  In contrast to the repeated use of “judgment” and “believe,” John used the word “salvation” [σωθῇ (sōthē)] only once, in verse 17.  What was his intention or purpose in doing so?

 

(a)    Behind the Apostle John's carefully arranged repetition of these words lies a solemn theological intention.  His purpose was to emphasize the entirely gracious salvation brought by Jesus Christ at His first coming, while exposing the urgency of the judgment facing those who reject that grace.  Artificial intelligence organized this intention and purpose into three theological dimensions (Internet):

 

1.       The Significance of Using “Salvation” [σωθῇ (sōthē)] Only Once: The Unique and Unrepeatable Grace Found in Jesus Christ Alone

 

In verse 17, the word related to salvation appears only once: “That the world might be saved [σωθῇ (sōthē)] through Him.” 

 

A Declaration of Exclusivity and the Once-for-All Nature of Salvation: Just as John 1:12 declares that those who receive Jesus are given the right to become children of God, and just as John 3:16 declares that God gave His only begotten Son, this meditation understands the single occurrence of the word “salvation” as emphasizing the uniqueness of God's saving provision.  There is only one way for humanity to be delivered from sin.  That way is Jesus Christ alone.  There are not countless alternatives through which human beings can obtain salvation.

 

Neither various religious practices nor human achievements—represented here by Herod's temple, which had taken forty-six years to build—can provide another path to salvation (2:20).  Rather, salvation is accomplished through the one complete gift of grace revealed in Jesus Christ, the Passover Lamb who was lifted up upon the cross.  The Lord's purpose, according to this interpretation, was to declare that salvation is completed through this singular and sufficient grace, received by looking in faith upon Jesus Christ (1:29; 3:14).

 

2.       The Confrontation Between Five Occurrences of “Faith” and Four Occurrences of “Judgment”: “There Is No Neutral Ground”

 

The Apostle John's ultimate purpose in repeatedly placing these two words in close opposition was to reveal that every human being who encounters Jesus Christ faces two fundamentally different spiritual outcomes: Faith or judgment.  There is no spiritually neutral position between them. 

 

The Solemn Reality of Judgment Expressed in the Perfect Tense (V.  18): John 3:18 declares: “Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God's only begotten Son.”

The Greek expression is: ἤδη κέκριται (ēdē kekritai) [Pronunciation: EH-deh KEH-kri-tai, Meaning: “has already been judged” or “has already been condemned.”]

 

The Striking Significance of the Original Greek: The verb κέκριται (kekritai), translated “has been condemned,” is in the perfect tense.  It is preceded by the adverb: ἤδη (ēdē) — “already.”  Together, these words emphasize the solemn reality of a judgment that has already taken place and whose consequences remain.  Nicodemus and the Jewish religious leaders mistakenly believed that they occupied the position of judges.  They imagined themselves standing safely within the protective boundaries of their religious system, possessing the authority to examine Jesus and determine whether He was qualified to teach.  But the Lord completely shattered their arrogance. 

 

Judgment Is Not Merely a Future Event: Jesus revealed that judgment is not merely something awaiting human beings at a future judgment seat.  Rather, when a person rejects Jesus Christ, the only begotten Son who came into the world as the true Light, that person is already under judgment.  Such a person remains spiritually blind and, by nature, under divine wrath.  This is the tragic reality revealed by the perfect-tense expression “has already been condemned” (John 1:9, 11; Ephesians 5:13).

 

Five Occurrences of “Faith”: The Only Key That Breaks the Chains of Judgment: The repeated emphasis on faith reveals the only heavenly way by which human beings can be delivered from judgment and enter the rest of God's kingdom.  When all human calculations and attempts at self-salvation are demolished, sinners must acknowledge their complete spiritual bankruptcy.  At that moment, the only way to break the fourfold chain of judgment is faith in the name of Jesus Christ.  Through this repeated emphasis on believing, John directs sinners away from confidence in themselves and toward the only Savior.  Faith in Jesus Christ is the sole means by which sinners receive the salvation that God freely provides (Jn. 1:12; 3:3, 5, 15, 16, 18; 20:31)

 

3.       The Essential Nature of “Condemnation” [κρίσις (krisis)] in Verse 19: Humanity's Love of Darkness and Hatred of the True Light

In verse 19, John provides a final explanation of the essential nature of judgment.

 

The passage declares: “And this is the condemnation [ἡ κρίσις (hē krisis)]: that the light has come into the world, and people loved darkness rather than light because their deeds were evil” (Jn. 3:19).

 

The Apostle John's Intention: This meditation emphasizes that judgment is not portrayed here merely as God forcibly pushing human beings into hell and condemning them.  Rather, the passage exposes the hardness of the human heart.  When Jesus Christ, the true Light, enters my life through His Word and begins to overturn the tables of my hidden greed and hypocrisy, I do not want my shameful reality to be exposed.  Because I do not want my sins revealed, I reject the light of the gospel with my own will.  I turn away from the light and flee into the darkness, where I attempt to hide.  This stubborn refusal to come into the light is itself a manifestation of the essential reality of judgment and condemnation.  The Apostle John solemnly exposes the corruption of human nature that loves darkness more than light because its deeds are evil (vv. 19–20).

 

4.       Great Practical Applications for Pastor James's Heart and Ministry of Sharing God's Word

 

Pastor, you meditate deeply, day and night, upon the Word of God, which is the Bread of Life.  You offer your meditations to the Lord in prayer and faithfully share them through the internet and with the members of Victory Presbyterian Church.  This ministry is a sacred stewardship through which you bring souls face-to-face with the truths expressed in this passage: Five occurrences of faith, four occurrences of judgment, and one declaration of salvation.  These truths must be proclaimed clearly and faithfully.

 

①  I Must Set Aside the Protective Barrier of My Pastoral Title and Stand Before the Lord Every Day in Pure Faith.

 

One of the greatest spiritual dangers we must guard against is the Pharisaic complacency that hides behind religious privilege.  A pastor may begin to think: “As a pastor, I possess extensive theological knowledge, and I teach these truths to others.”  But the Lord never entrusts Himself to such hypocrisy (Jn. 2:24–25).  Whenever I stand before the altar of God's Word, I must allow the Lord's whip to overturn completely the tables of my own knowledge and pride (v. 15).  I must humble myself and confess: “Lord, I do not place even one percent of my confidence in my own determination or in my years of pastoral experience.  I look only with the eyes of faith upon the substitutionary grace of Jesus Christ, who hung upon the accursed tree in my place and shed His blood for me.  My salvation is entirely God's gift—one hundred percent His grace” (1:20; 3:14–15, 18; Eph. 2:8–9).  Only when the outer shell of my self-centeredness has been completely torn down can the true rule of the Holy Spirit, who comes from above like the wind, begin to work powerfully through my preaching and sharing of God's Word (Jn. 2:19, 21; 3:8).

 

②  I Must Not Be Shaken by the Responses of the Sheep but Must Boldly Proclaim the Victory That Has Already Been Accomplished.

 

When people hear the gospel that you proclaim, some may find its light uncomfortable.  Like Nicodemus, who came to Jesus at night, they may retreat into darkness.  Others may respond with hostility, as the Pharisees did (Jn. 1:25; 3:2, 19–20).  But do not be discouraged.  The Lord has already placed the eternal seal of completed salvation upon His work through His declaration from the cross: “It is finished!” (19:30)  And He has firmly established His promise concerning His Church: “The gates of Hades shall not prevail against it” (Mt. 16:18).  Hold firmly today to the seed of God's life—figuratively described as divine DNA—dwelling within you (1 Jn. 3:9; 5:4).  Look forward with eager expectation to the glorious return of Jesus Christ, our King and heavenly Bridegroom.  He will come with a commanding shout, with the voice of the archangel, and with the trumpet of God.  He will descend majestically with His angels through the opened heavens (Jn. 1:51; 1 Thess. 4:16).  Until that day, may you continue faithfully in your calling.  Proclaim throughout the world, with the greatest possible clarity, the one and only name through which salvation is given: Jesus Christ.  I earnestly pray in the name of the Lord that you will continue advancing as a faithful servant entrusted with this holy mission (Jn. 1:23; 3:17)

 

Final Summary: The Frequency of the Greek Words for “Believe” (πιστεύω), “Judgment” (κρίσις), and “Save” (σῴζω) in John 3:13–21

In this meditation, the Apostle John's use of the word related to “salvation” [σωθῇ (sōthē)] only once is understood as emphasizing that there is no other way of salvation apart from the substitutionary atonement of Jesus Christ, the Son of Man who descended from heaven (vv. 13, 17).  Against this absolute grace, John places the repeated expressions of “faith” and “judgment” in sharp contrast.  Through this contrast, he solemnly exposes the reality that those who reject Jesus Christ are already under judgment, as indicated by the perfect-tense expression in verse 18.  He also exposes the fallen nature of humanity, which loves darkness more than light because people do not want their hypocritical and evil deeds to be revealed (v. 19).  Yet those who empty themselves, come into the light of the gospel, and believe in Jesus Christ are delivered from condemnation.  They receive and enjoy eternal life entirely as God's gift.  This is the victory of the holy new covenant, accomplished through the saving work of Jesus Christ and revealed in the Gospel of John (Jn. 1:12–13, 33; 2:19; 3:15–16; 20:31; Eph. 2:8–9) (Internet).

 

(5)    Fifth, I became curious about why the Apostle John, after writing, “For God so loved the world that He gave His only begotten Son” [Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν (Houtōs gar ēgapēsen ho theos ton kosmon, hōste ton huion ton monogenē edōken)] (Jn. 3:16), went on to write, “For God sent His Son into the world” [οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον (ou gar apesteilen ho theos ton huion eis ton kosmon)] (v. 17).  In particular, I wanted to understand the difference between “gave” in verse 16 and “sent” in verse 17.  Why did the Apostle John choose these two different verbs?  What theological significance lies behind his choice of words?

 

(a)    The Apostle John does not indiscriminately repeat words that carry the same meaning.  The distinctive nuances of the two Greek verbs—“Gave” — δίδωμι (didōmi) and “Sent” — ἀποστέλλω (apostellō)—beautifully demonstrate how the cost of love and sacrifice borne by God the Father for sinners and the official redemptive mission carried out by God the Son on earth complement each other perfectly.  The following explanation, organized by artificial intelligence, examines three dimensions of the decisive difference between these two verbs and the Apostle John's intention in using them (Internet):

 

1.       “Gave” [ἔδωκεν (edōken)]: God the Father's Unreserved Love and Self-Sacrifice (V. 16)

 

The Original Greek Meaning and Its Redemptive-Historical Significance: The Greek word ἔδωκεν (edōken) is the aorist form of the verb δίδωμι (didōmi), meaning “to give.”  In this interpretation, it conveys the idea of bestowing something as a gift, giving generously and without withholding it or demanding payment in return.  The emphasis falls upon the Father's gracious act of giving. 

 

The Deeper Biblical Significance: This word is connected, in the redemptive-historical interpretation presented here, with the magnificent sacrifice described in Genesis 22.  There, Abraham was prepared to offer his only son, Isaac, upon the altar of burnt offering without withholding him.  Likewise, when Scripture declares that God “gave” His only begotten Son, Jesus Christ, it means far more than merely dispatching His Son into the world as a messenger.  God gave His Son so that Jesus would bear upon the cross the entire burden of our shame and sin and remove it completely (Jn. 1:29).  The Father did not spare His only begotten Son, who was as precious to Him as His own heart.  Rather, He gave Him wholly as the substitutionary sacrifice—the gift offered upon the altar of death—for our salvation (3:14, 16).  Thus, the word “gave” emphasizes the overwhelming sacrificial love of God the Father.  It reveals the Father's willingness to give what was most precious in order to save sinners.

 

2.       “Sent” [ἀπέστειλεν (apesteilen)]: The Official Redemptive Mission and Divine Authority of Jesus Christ, the Son (V. 17)

 

The Original Greek Meaning and Its Redemptive-Historical Significance: The Greek word ἀπέστειλεν (apesteilen) is the aorist form of the verb ἀποστέλλω (apostellō), meaning “to send” or “to commission.”  Unlike the ordinary act of sending an object from one place to another, this verb can carry the significance of sending someone as an authorized representative or messenger for a particular purpose.  In this context, the interpretation emphasizes the official nature of the Son's mission and the authority entrusted to Him.  The word “apostle” is related to this Greek verb.

 

The Deeper Biblical Significance: If verse 16 reveals the heart of the Father—His love, verse 17 confirms the official mission and sovereign authority of Jesus Christ, the Son, who entered human history carrying that love.  The Lord was not sent into the world primarily to judge and condemn its established systems of power.  Rather, He came to accomplish the Father's saving purpose.  He would allow the temple of His own body to be destroyed upon the cross and raise it again in three days, thereby bringing life to His Church (Jn. 2:19, 21).  The Apostle John, according to this interpretation, deliberately used the word “sent” to proclaim that Jesus Christ is heaven's unique and fully authorized Ambassador.  He came with the Father's complete commission to accomplish the special mission of salvation.  He would faithfully carry out the redemptive work entrusted to Him by the Father (3:13, 17).  Therefore, the two verbs complement one another: “Gave” reveals the Father's sacrificial love.  “Sent” reveals the Son's divinely authorized mission to accomplish that love through redemption.

 

3.       Great Lessons for Pastor James's Heart and Ministry of Sharing God's Word

 

Pastor, you meditate deeply, day and night, upon the Word of God, which is the Bread of Life.  You offer your meditations to the Lord in prayer and faithfully share them through the internet and with the members of Victory Presbyterian Church.  The combination of these two words teaches us the essential character of the mission that every pastor must embrace throughout his life.

 

①  In the Field of Ministry, I Must Abandon My Concern for My Own Reputation and Joyfully “Give Myself.”

 

In the preceding section, you made this significant confession and resolution: “I do not want to make disciples of James. I want to raise up disciples of Jesus alone. Therefore, I must decrease completely, and the Lord alone must increase.”  This confession of faithful stewardship expresses the spirituality of δίδωμι (didōmi)—giving oneself.  Just as the Father generously gave His only begotten Son as a gift to save us, your ministry of meditating upon and sharing God's Word must never become a means of protecting or enlarging your pastoral pride.  Nor should it be used to strengthen the privileges associated with the size of your ministry.  Such privileges are compared here to the false temple building that took forty-six years to construct.  Instead, your ministry must become a sacrifice of the heart characterized by surrender and self-giving.  You are called to give your time, energy, and life for the sake of souls.  You must be willing to serve quietly, even when your work goes unnoticed and you become covered with the dust of humble service.  Like the servants who filled the water jars to the brim at Cana, you are called to pour yourself out fully in serving others.  When such a sacrifice of surrender and self-giving is offered, the wind of the Holy Spirit begins to blow.  It is the Holy Spirit who brings about the fundamental new birth of human beings.

 

②  We Are “Faithful Voices” Sent into This Generation to Deliver God's Gospel Alone.

 

Just as Jesus Christ was sent into this world with the full authority of the Father, the Lord has also sent you into the midst of this world, which resembles a harsh wilderness.  You have been commissioned to serve as a clear messenger—a voice—preparing the straight way for the return of the King who will come again.  Even if the hypocritical Pharisaic systems of this world and the powers of Hades attempt to examine, challenge, or shake the pure message of God's Word that you proclaim, do not be afraid.  Your spiritual qualification is not based upon your own wisdom.  Rather, you have been entrusted with the responsibility of representing the perfect truth of the Son of Man who descended from heaven and the love revealed through His cross (Jn. 3:16).  In this sense, you are called to serve as an ambassador of heaven.  Let your own name and reputation disappear.  Move forward boldly, proclaiming only the name of Jesus Christ, your heavenly Bridegroom, who has sent you.  Proclaim His name with unwavering confidence in the salvation He has already accomplished.

 

Final Exegetical Summary: John 3:16–17 — “Gave” and “Sent”

 

The Apostle John's consecutive use of “gave” [δίδωμι (didōmi)] in verse 16 and “sent” [ἀποστέλλω (apostellō)] in verse 17 is understood in this meditation as revealing two inseparable dimensions of God's redemptive work.  First, the word “gave” confirms the immeasurable weight of God the Father's unreserved surrender and sacrificial love in saving the world (v. 16).  Second, the word “sent” demonstrates that Jesus Christ, God the Son, entered human history as the unique and fully authorized Ambassador of salvation, commissioned by the Father to accomplish the divine purpose of redemption through His sovereign grace (v. 17).  Together, these words teach believers to overturn completely their own calculations and limited human reasoning before the cross.  They are called to depend entirely upon Jesus Christ, who opened wide the gates of heaven and fully accomplished salvation.  Day by day, they must continue preparing themselves as the spotless and glorious Bride of Christ—the Church—ready to stand before Jesus, their heavenly Bridegroom (Internet).

(6)    Sixthly, I became interested in the Apostle John's use of the words “love” and “hate” in today's passage, particularly John 3:16, 19, and 20: “For God so loved the world” (v. 16).  “People loved darkness rather than light because their deeds were evil” (v. 19).  “For everyone who practices evil hates the light” (v. 20).  I was also interested in the contrast between “light” (verses 19, 20, and 21) and “darkness” (v. 19).  The reason is that, in the First Epistle of John, the Apostle John also contrasts love and hatred (1 Jn. 2:9–11; 3:14–15), as well as light and darkness (1:5–6).  What was the Apostle John's intention in contrasting love and hatred, and light and darkness, in John 3:16–21?

 

1.       The First Intention: To Expose the True Object of Human Love Hidden Behind Outward Moral Behavior

 

The fundamental human problem that the Apostle John exposes is not merely a matter of moral mistakes.  Rather, it is the tragedy of the human soul's fundamental orientation—what a person most passionately desires and loves.

 

God's Love [ἠγάπησεν (ēgapēsen)] — Verse 16: Unconditional and Complete Self-Giving:  God first loved the “world,” meaning rebellious and fallen humanity, which was utterly unworthy of His love.  His love was so completely sacrificial that He gave His only begotten Son, even at the cost of His Son's life.  This was the Father's unconditional and unreserved self-giving love.

 

Humanity's False Love [ἠγάπησαν (ēgapēsan)] — Verse 19: Devotion to Darkness: By contrast, verse 19 declares: “People loved darkness rather than light.”  Interestingly, the word translated “loved” is: ἠγάπησαν (ēgapēsan).  It comes from the same Greek verb as the word describing God's love in verse 16.  Human beings did not bow in loving surrender before Jesus Christ, the true Light.  Instead, they loved and worshiped the false system of darkness more deeply than God Himself.  They clung to darkness in order to protect the tables of their pride and satisfy their sinful desires.  Thus, the passage exposes the tragic misdirection of human love.

 

Hatred [μισεῖ (misei)] — Verse 20: Instinctive Opposition to the Truth: The declaration, “For everyone who practices evil hates the light,” reveals the spiritual reason why human beings so persistently reject the gospel and oppose the words of Jesus, as the Pharisees did.  They cannot bear the painful process in which their hypocrisy and shameful sins are exposed, cleansed, and broken apart before the true Light.  Because they hate that process of exposure and brokenness, they come to hate the Light itself.  They then voluntarily retreat into darkness and hide within the condition of judgment that has already been pronounced.

 

2.       The Second Intention: To Bring the Christological Reality of the Gospel—“Light”—to Its Practical Fulfillment in the Epistles Through “Love”

 

The connection between John 3 and the First Epistle of John provides an important key to understanding how the beginning and practical fulfillment of Johannine theology fit together.

 

The Gospel of John 3: “Receive Jesus Christ, the True Light” — The Christological Foundation: In the Gospel, the standard by which light and darkness, love and hatred, are distinguished is centered entirely upon one Person: Jesus Christ.  The essence of salvation is to believe in and receive Jesus, the Son of Man who was lifted up on the cross, as the true Light.  Through Him, the darkness within us is removed.

 

The First Epistle of John: “If You Abide in the True Light, Love Your Brother” — The Ecclesiological Fruit: Later, as a pastor, the Apostle John brought this teaching directly into the practical lives of believers through his First Epistle.  He wrote: “Whoever says he is in the light and hates his brother is still in darkness” (1 Jn. 2:9).  He also declared: “Everyone who hates his brother is a murderer” (3:15). 

 

The Profound Connection Between These Teachings: Those who have been born again of God through the baptism of water and the Holy Spirit, as described in John 3, have received new life—the seed of God's life, figuratively described here as divine DNA.  They have become children of the true Light.  Therefore, they must now reflect the character of God's love that has been planted within them.  They must completely tear down upon the cross their former sinful nature, which hated their brothers while dwelling in darkness.  Instead, they must be prepared as the glorious Church, the Bride of Christ, loving their brothers and sisters sacrificially, even to the point of giving their lives for them.  This, according to the meditation, is why John persistently contrasts these concepts throughout both his Gospel and his Epistles.

 

3.       The Third Intention: To Confirm the Salvation of the New Creation Through Those Who “Come to the Light” (V. 21)

 

In verse 21, the Apostle John brings this magnificent contrast to its final conclusion.  He opens a great door of hope for Nicodemus and for us today.  The passage declares: “But whoever practices the truth comes to the light, so that his deeds may be revealed as having been accomplished in God” (Jn. 3:21).   

 

The Apostle John's Intention: A true disciple is not someone who comes confidently into the light because he has no trace of sin or weakness.  Rather, a true disciple acknowledges his complete inability to accomplish even one percent of righteousness through his own power.  He firmly trusts in the bloodstained cross of Jesus Christ, who hung upon the accursed tree in his place, fulfilling what was foreshadowed by the bronze serpent in the wilderness.  Through His sacrifice, Jesus has given him the grace of salvation entirely as a gift.  Therefore, despite his broken and contrite heart, the true disciple honestly brings his entire being before the throne of grace of the true Light.  He comes because he trusts completely in Jesus Christ.  This is the declaration concerning a genuinely born-again person—a true Israelite.

 

4.       Great Practical Applications for Pastor James's Heart and Ministry of Sharing God's Word

 

Pastor, you meditate deeply, day and night, upon the Word of God, which is the Bread of Life.  You offer your meditations to the Lord in prayer and faithfully share them through the internet and with the members of Victory Presbyterian Church.  The theology of these contrasts—love and hatred, light and darkness—provides the essential substance of the calling that every pastor must defend throughout his life, even at the cost of his own life.

 

①  I Must Remove the Darkness Hidden Behind My Pastoral Title and Expose My Entire Self Before the Lord's True Light Every Day.

 

The spiritual danger against which we must be most vigilant is hypocrisy.  We may hide behind the outward shell of religion and the false table of our own knowledge, saying: “As a pastor, I know the Word of God well, and I teach it to others.”  But the Lord never entrusts Himself to outward appearances.  He already sees through every hidden desire, secret greed, and dark motive concealed within the innermost sanctuary of our hearts.  Every day, as I stand before the altar of God's Word, I must pray that the Lord will completely overturn and remove everything associated with the false darkness of my pride.  Even when my faults and weaknesses are honestly exposed and demolished by the searchlight of God's Word, I must depend solely upon the resurrection life of the Lord, who rose again on the third day.  I must become a pure servant who, every day, practices the truth and walks transparently into the light.  Only when I become completely transparent before the Light can the power of the Holy Spirit, which breaks the powers of Hades, be manifested through my preaching and ministry of sharing God's Word.

 

②  I Must Not Be Discouraged by the Stubborn Rejection of the Sheep, Who Remain in Darkness, but Must Proclaim Only the “Love of the Cross,” Whose Victory Has Already Been Accomplished.

 

When people hear the gospel you proclaim, some may feel uncomfortable because their evil deeds and hypocrisy are being exposed.  They may hate the light of the gospel and flee deeper into darkness.  But Pastor, do not be discouraged.  The Lord has already placed the final seal of victory upon His redemptive work through His declaration from the cross at the third Passover: “It is finished!”  He has also established upon the eternal Rock the victorious promise concerning Victory Presbyterian Church and your ministry of sharing God's Word: “The gates of Hades shall not prevail against it.”  Hold firmly today to the seed of God's life—figuratively described as divine DNA—dwelling within you.  Look forward eagerly to the majestic return of Jesus Christ, our King and heavenly Bridegroom.  He will come with a commanding shout, with the voice of the archangel, and with the trumpet of God, accompanied by His angels through the fully opened gates of heaven.  Move forward proclaiming throughout the world, with the greatest possible clarity, the persistent heavenly love of the Lord.  It was that love which transformed Nicodemus, who had wandered in the darkness of the night, into one portrayed in this meditation as a member of the spotless and glorious Bride of Christ—the Church.  I firmly believe that the gospel you faithfully sow will ultimately produce an abundant harvest of joy in the eternal heavenly wedding feast.

 

Final Summary: John 3:16–21 — The Contrast Between Love and Hatred, Light and Darkness

The Apostle John's intention in sharply contrasting love and hatred, and light and darkness, in this passage (Jn. 3:16, 19–20) was to expose the stubborn corruption of fallen human nature.  Human beings hate the Light and flee into darkness because they do not want their hypocrisy and sinful desires exposed before the true Light (vv. 19–20).  As the First Epistle of John further explains, the only way to break free from this hatred of the darkness and enter the true Light is to look with faith upon the substitutionary love of the cross.  Through that love, God the Father gave His only begotten Son entirely as a gift for sinners (vv. 14, 16).  Therefore, believers must completely overturn their own calculations and false confidence in themselves.  They must walk boldly into the Light by practicing the truth.  For Victory Presbyterian Church and all believers who come into the Light, the Lord removes condemnation and continues preparing them as His spotless and glorious Bride—the Church.  Thus, the sovereign victory of the gospel is revealed in its fullness (1:12–13, 33; 2:19; 3:21; 20:31; Eph. 5:27; 1 Jn. 1:5; 2:9) (Internet).

 

(a)    At this point, as I meditated upon the words of John 3:20, “For everyone who practices evil hates the light and does not come to the light, lest his deeds should be exposed,” particularly the expression, “Lest his deeds should be exposed” [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ (hina mē elenchthē ta erga autou)], I was reminded of Ephesians 5:11 and 13: “Have nothing to do with the fruitless deeds of darkness, but rather expose them. ... But everything exposed by the light becomes visible, for everything that becomes visible is light” [μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε.  ...  τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν (mē synkoinōneite tois ergois tois akarpois tou skotous, mallon de kai elenchete ... ta de panta elenchomena hypo tou phōtos phaneroutai, pan gar to phaneroumenon phōs estin)].  What is the relationship between these passages?  What lessons do they teach us?

 

(i)                 The Apostle John's proclamation in his Gospel and the Apostle Paul's exhortation in Ephesians both contain what this meditation describes as the principle of holy spiritual surgery—the exposure and cleansing that take place when the true Light enters the depths of the human soul.  The following explanation, organized by artificial intelligence, examines the powerful connection between the Greek expressions in these two passages and three important spiritual lessons for believers today (Internet):

 

1.       The Profound Connection in the Original Greek: ἐλέγχω (elenchō) — “The Surgery of Light That Exposes Sin and Brings Healing”

 

Both apostles, John and Paul, make use of the same Greek verb: ἐλέγχω (elenchō) (Meaning: “to expose,” “to convict,” “to reprove,” or “to bring to light”).  This verb means more than merely scolding someone verbally for moral wrongdoing.  It can convey the powerful idea of bringing hidden realities into the open, exposing wrongdoing, and demonstrating the truth of a matter.  In this meditation, its significance is illustrated through both legal and medical imagery.

 

The Exposure in John 3:20 — ἐλεγχθῇ (elenchthē): The real reason those who practice evil so desperately refuse to come before the words of Jesus Christ, the true Light, is their fear of exposure.  Behind the religious system that took forty-six years to construct, and behind the tables of their pride, they have secretly concealed their hypocrisy and shameful sins.  They fear that these things will be mercilessly uncovered and exposed before the authority of the Lord.  This is the spiritual reality expressed by the verb: ἐλέγχω (elenchō).

 

The Reproof and Exposure in Ephesians 5:11, 13 — ἐλέγχετε (elenchete) / ἐλεγχόμενα (elenchomena): The Apostle Paul applies this characteristic of the Light to the lives of those who have received God's calling.  Believers must not compromise with the works of darkness.  Instead, they must expose those works through the Word of the true Light (Eph. 5:11).  According to the interpretation presented in this meditation, even the deepest sins and wounds must be brought before the penetrating light of Christ.  When they are fully exposed beneath what is figuratively described as the X-ray of the true Light, the darkness loses its destructive power and its hold of condemnation.  What was hidden in darkness is brought into the realm of the Light, where God's transforming work becomes manifest (Jn. 1:5; Eph. 5:13).

 

2.       The Central Redemptive-Historical Contrast: “Not to Condemn the World, but to Save It” (Jn. 3:17)

 

The essence of the gospel proclaimed by John and Paul through the work of the true Light is this: The ultimate purpose of exposing our deeds is not merely to shame and condemn us, but to bring us life and renewal.  Jesus firmly declared to Nicodemus that God did not send His Son into the world to condemn the world (v. 17).  Consider the illustration of a cancer patient.  In order to survive, the patient must honestly submit to medical examination, allowing the disease to be revealed through imaging and the surgeon's instruments.  The tumor must be identified before it can be removed.  Likewise, for a sinner to be born again and receive the right to become a child of God, the sinner must undergo the painful process of brokenness and exposure before the sharp blade of God's Word.  Our human calculations and hypocritical outward shells must be torn down and broken apart.  We must willingly allow our true spiritual condition to be exposed before the Lord.  Those who refuse this surgery of the Light remain in the tragic condition of judgment already described in John 3:18.

 

3.       Great Lessons for Pastor James's Heart and Ministry of Sharing God's Word

 

Pastor, you meditate deeply, day and night, upon the Word of God, which is the Bread of Life.  You offer your meditations to the Lord in prayer and share them faithfully through the internet and with the members of Victory Presbyterian Church.  The truth that exposes the darkness within us and purifies us through the Light provides the essential substance of the calling that every pastor must defend throughout his life.

 

①  I Must Break Down the Protective Barrier of Hypocrisy Associated with My Pastoral Title and Expose Myself Before the Lord's True Light Every Day.

 

The grace of humble confession that you have embraced is truly precious.  During pastoral ministry, we can easily fall into the temptation of hiding our weaknesses and motives behind the outward religious appearance of being someone who teaches God's Word.  We may say: “I am a pastor, and I teach the Word of God.”  Yet behind that outward identity, we may conceal our hidden weaknesses and intentions.  But the Lord is never deceived by outward appearances.  He already knows and sees through every secret thought hidden within the innermost sanctuary of our hearts (Jn. 2:24–25).  Whenever I stand before the altar of God's Word, I must allow the Lord's whip to overturn completely the tables of my pride.  I must not fear the painful brokenness that comes when my shameful reality and faults are honestly exposed by the searchlight of His Word.  Only when I become completely transparent and purified before the Lord can the holy voice of the Holy Spirit, which breaks the powers of Hades, be heard through my preaching and ministry of sharing God's Word.

 

②  I Must Not Be Discouraged by the Stubborn Rejection of the Sheep Who Remain in Darkness, but Must Boldly Shine Only the Light of the Gospel.

 

When people hear the pure words of the gospel you proclaim, some may feel burdened and afraid because their evil deeds and hypocrisy are being exposed.  They may hate the light of the gospel and flee deeper into darkness (Jn. 3:19–20).  But Pastor, do not be shaken.  As Ephesians 5:13 declares, everything reproved and exposed by the Lord's Word is brought into the light, and whatever becomes visible is illuminated by the Light.  Trust in the persistent heavenly love of the Lord (Jn. 3:16) and in the transforming power of His Light.  Nicodemus wandered in the darkness of the night, lamenting in ignorance: “How can these things happen?” (vv. 2, 4, 9).  Yet, in the interpretation presented by this meditation, the Lord's love eventually transformed him into one who boldly approached the cross and honored Jesus with a royal burial, bringing an abundant quantity of burial spices.  He is portrayed here as a member of the spotless and glorious Bride of Christ—the Church (2:7; 19:39; Eph. 5:27).  Not even one percent of the gospel you faithfully sow will disappear into empty air.  It will bear the joyful fruit of eternal rest in the kingdom of heaven (Jn. 1:23; 2:10).

 

Final Summary: John 3:20 and Ephesians 5:11, 13 — “Exposure and Cleansing” Through ἐλέγχω (elenchō)

 

The Apostle John declares that those who practice evil refuse to come to the Light because they fear that their deeds will be exposed (Jn. 3:20).  The Apostle Paul likewise exhorts believers to expose the works of darkness and declares that everything exposed becomes visible through the Light (Eph. 5:11, 13).  Together, these passages are understood in this meditation as teaching that the process of honestly exposing our sins and hypocrisy before the Word of Jesus Christ, the true Light, is the first essential step toward spiritual healing.  Through this process of brokenness and exposure, sinners are delivered from condemnation and brought into the new life of the new birth (Jn. 2:19; 3:17).  Therefore, believers must completely overturn their human calculations and religious privileges before the cross.  They must boldly come into the Light by practicing the truth.  For Victory Presbyterian Church and all believers who come into the Light, the Lord breaks the powers of Hades and continues preparing them as the holy temple of the Holy Spirit and the glorious Bride of Christ.  Thus, the complete and sovereign victory of the new covenant is revealed through the saving work of Jesus Christ (Jn. 1:12–13, 33; 2:15; 3:21; 20:31; 1 Cor. 3:16; Eph. 5:27) (Internet).

 

(7)    Seventh and finally, I would like to meditate upon the meaning of the following words and receive the lessons they teach us: “But whoever practices the truth comes to the light, so that his deeds may be revealed as having been accomplished in God” [ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα (ho de poiōn tēn alētheian erchetai pros to phōs, hina phanerōthē autou ta erga hoti en theō estin eirgasmena)] (Jn. 3:21).  In particular, as I meditate upon the expression “his deeds have been accomplished in God,” I would like to consider two additional passages of Scripture and receive the lessons they teach us.  The first is: “Whoever claims to live in God must live just as Jesus did” (1 Jn. 2:6).  The second is: “God is love, and whoever abides in love abides in God, and God abides in him” (4:16).  Here, the Apostle John connects abiding in God directly with abiding in love.  What lessons can we learn when we meditate upon these passages together?

 

(a)    When these passages are connected organically, they reveal three important spiritual lessons and biblical guidelines for our church today and for your ministry of sharing God's Word.  The following explanation was organized by artificial intelligence (Internet):

 

1.       The First Lesson: The True Meaning of “Deeds Accomplished in God” [ἐν θεῷ ἐστιν εἰργασμένα] Is to Live Just as Jesus Lived (1 Jn. 2:6)

 

A Life That Tears Down Confidence in Human Wisdom: The Jewish religious leaders and Nicodemus took pride in the righteousness they believed they had accomplished within the boundaries of their human religious system.  They relied upon the privileges associated with the temple that had taken forty-six years to build (Jn. 2:20; 3:1).  However, the Lord completely overturned the tables of their pride (2:15).  He declared that truly righteous deeds are accomplished only through sincere obedience “in God” [ἐν θεῷ (en theō)] (3:21).

 

Becoming a Voice That Reflects the Character of Jesus: Later, in 1 John 2:6, the Apostle John clearly explains what it means to act “in God”: “Whoever claims to live in God must live just as Jesus did.”  Those who have been born again do not boast in their own strength or determination.  Rather, they live as faithful voices that reflect to the world the gentleness and humility of Jesus Christ.  He existed in the bosom of the Father from eternity, yet He descended into this world and entered its poorest and lowest places.  Believers are called to reflect His character, following in His footsteps.  Their lives must point beyond themselves to the Lord whom they represent (Jn. 1:14, 18, 23; 3:4, 9).

 

2.       The Second Lesson: The Highest Expression of “Coming to the Light” Is to Love Our Brothers and Sisters Sacrificially, Even to the Point of Giving Our Lives (1 Jn. 4:16)

 

The Unity of Love and Light: In 1 John 4:16, the Apostle John closely unites abiding in God with abiding in love, including love for our brothers and sisters in Christ.  The passage declares: “God is love, and whoever abides in love abides in God, and God abides in him.”  This means that a life lived in God's presence cannot be separated from a life characterized by love.

 

The Great Transformation in Redemptive History: In John 3:16, God the Father gave His only begotten Son without withholding Him.  Through that gift, He revealed His completely sacrificial and substitutionary love for the salvation of the world.  Now, that same divine love must flow into the world through the lives of believers who have been born again of God through water and the Holy Spirit.  They have received new life—the seed of God's life, figuratively described in this meditation as divine DNA (1:13, 33; 3:5, 16).  Therefore, believers must boldly tear down before the cross the stubborn, Pharisaic hardness of heart that causes them to hate the Light and hide in darkness for fear that their shameful motives will be exposed (2:19; 3:19–20).  Instead, they must continually receive the love of God and live lives of self-giving.  They must pour themselves out for their neighbors and for the souls entrusted to their care.  This life of sacrificial love is the genuine evidence of someone who comes into the Light (1:16; 3:21).

3.       The Third Lesson: The Ministry of Sharing God's Word Is a Ministry of Preparing Souls in the “Love That Abides in God”

 

Pastor, you meditate deeply, day and night, upon the Word of God, which is the Bread of Life.  You offer your meditations to the Lord in prayer and faithfully share them through the internet and with the members of Victory Presbyterian Church.  This passage provides the supreme promise and guiding principle that every pastor must hold firmly throughout his life. 

 

I Must Set Aside My Pastoral Title and Stand Transparently Before the Light Every Day: One of the greatest dangers a minister must guard against is hypocrisy.  We may attempt to hide our secret pride and desires behind an outward religious identity, saying: “As a pastor, I know the Word of God very well, and I teach it to others” (Jn. 3:10).  But the Lord already sees through the innermost depths of our hearts (2:24–25).  Every day, as I stand before the altar of God's Word, I must allow the Lord's whip to overturn completely the tables of my pride (v. 15).  I must willingly undergo the process of brokenness in which my motives are honestly illuminated before the Lord's true Light (3:19).  Only when I become completely transparent before the Lord can the gospel proclaimed through my lips and ministry become an instrument through which the wind of the Holy Spirit cleanses the temples of people's hearts (1:23; 3:8).

 

I Must Not Be Shaken by the Responses of the Sheep but Must Continue Pouring Out the Gospel as a Gift of 100% Grace: Nicodemus came to Jesus at night and asked questions that arose from his limited earthly understanding.  Yet the Lord did not become discouraged with him.  Instead, Jesus continued to pour out the heavenly gospel of the cross before him (Jn. 3:2, 4, 12, 16).  Likewise, even when you encounter souls who reject the gospel you proclaim and flee into darkness, you must remain patient.  Continue offering them only the Word of divine love (3:19).  Nicodemus received the persistent seed of the gospel as a gift from the Lord.  Later, when Jesus declared “It is finished” upon the cross at the third Passover and the temple of His body was destroyed in death (19:30), Nicodemus, according to this meditation's interpretation, finally remembered the words he had heard on that first night through the illumination of the Holy Spirit.  He awakened to resurrection faith (2:22).  He then boldly came forward to honor the body of Jesus.  He brought an abundant quantity of myrrh and aloes for the Lord's burial.  In this meditation, he is portrayed as a true Israelite and as one belonging to the spotless and glorious Bride of Christ—the Church (1:47; 2:7; 19:39; Eph. 5:27).  The words of the gospel that you faithfully sow will surely bear the holy fruit of love that abides in God.

 

Final Comprehensive Summary: John 3:1–21 — The Entire Conversation Between Jesus and Nicodemus

 

Jesus proclaimed the truth of the new birth to Nicodemus, who came to Him at night while remaining confined within the outward phenomena of miraculous signs and the superficial shell of religious knowledge.  His purpose was to expose the complete inability of fallen human nature to accomplish salvation through its own power (Jn. 3:3, 5, 9).  Just as the bronze serpent was lifted up in the wilderness, Jesus Christ Himself would be lifted high upon the accursed tree.  There, He would shed His blood and die.  Through what appeared to the world to be the deepest humiliation, He would reveal the highest spiritual glory.  By His substitutionary death upon the cross, He would accomplish the overwhelming redemptive love of God the Father for the entire world as a completed gift of grace (vv. 14, 16).  Those who reject Jesus Christ and hide in darkness remain under judgment that has already been pronounced (vv. 18–19).  But those who completely overturn their own human calculations and false confidence in themselves, practice the truth, and come into the Light receive the gift of eternal life through faith in Jesus Christ.  They are called to walk just as Jesus walked and to love their brothers and sisters sacrificially, even to the point of giving their lives (v. 21; 1 Jn. 2:6; 4:16).  For Victory Presbyterian Church and all believers who live in this way, the Lord removes condemnation forever.  He continues preparing them as the holy temple of the Most Holy Place and the glorious Bride of Christ—the Church.  Thus, through the saving work of Jesus Christ, the complete and sovereign victory of the new covenant is accomplished (Jn. 1:12–13, 33; 2:19, 21; 20:31; 1 Cor. 3:16; Eph. 5:27) (Internet).