The Fourth Sunday of Lent March 14, 2021
Today’s readings are a reflection on God’s generosity, God’s forgiveness, God’s constant, loving care of his people.
The first reading from Chronicles outlines the infidelity, the sins of Judah and even the priests; they polluted the temple.
But early and often did God send messengers and prophets to try to get them to turn from their evil ways. Then they were carried off in captivity to Babylon.
But even then the Lord had mercy. A new King came to Persia—Cyrus—and he let the Jewish people return to their homes and actually helped them rebuild their temple.
The message of the reading is renewal and forgiveness. God will continue making loving, merciful overtures toward sinners early and often in our own time—toward those who are responsible for the evil the world is presently experiencing—toward those who cooperate in that evil, he will bring to justice.
We realize that God has made the ultimate overture in Jesus, incarnate, crucified and risen, in victory over sin and death.
In today’s Gospel from John 3: 14-21—our Scripture Scholar-friend William Barclay tell us that John goes back to a strange story in Numbers 21:4-9. On their journey through the wilderness the people murmured and complained and regretted that they had left Egypt. To punish them God sent them a plague of deadly fiery serpents; the people repented and cried for mercy. God instructed Moses to make a bronze image of a serpent and told them to hold it up and those who looked at it would be healed.
John took the old story and used it as a kind of parable for Jesus. He says in today’s Gospel, “The serpent was lifted up; men looked at; their thoughts were turned to God; and by the power of that God in whom they trusted they were healed. Even so Jesus must be lifted up; and when people turn their thoughts to him, and believe in him, they too will find eternal life.”
Barclay goes on—there’s a wonderful suggestive thing here: The verb to lift up is hupsuon. The strange thing is that it’s used of Jesus in two senses. It’s used of his being lifted up upon the Cross; and it’s used of his being lifted up into glory at the time of his ascension into heaven. It’s also used in Philippians 2:9. The lifting on the Cross and the lifting into glory are inextricably connected. It’s an unalterable law of life that if there’s no cross, there’s no crown.
In this opening sentence, there’s the phrase believes in Jesus. Barclay suggests it means at least three things . . . .
First, it means believing with all our hearts that God is as Jesus declared him to be. It means believing that God loves us; that God cares for us and wants nothing more than to forgive us.
It was not easy for a Jew to believe that. Jewish people looked on God as one who imposed laws upon their people and punished them if they broke them. They looked on God as a judge and on man as a criminal at his judgment seat. (In fact, I have known Catholics who have thought the same way! That they were going to hell for the even small peccadillos. I knew a lady once who thought her flatulence was a sin!) Jewish people looked on God as one who demanded sacrifices and offerings.
Second, how can we be sure that Jesus knew what he was talking about? What guarantee is there that this wonderful good news is true? We must believe that Jesus is the Son of God, that in him is the mind of God, that he knew God so well, was so close to God, was so one with God that he could tell us the absolute truth about him.
And Third, we believe that God is a loving Father because we believe that Jesus is the Son of God and whatever he says about God is true. We must stake everything on the fact that what Jesus say is true and that whatever he commands we must do. When he tells us to cast ourselves on the mercy of God unreservedly that we must do so.
The second phrase is eternal life. We have already seen that eternal life is the very life of God himself.
So, if we possess eternal life, what do we have
First, we have the peace of God. We are no longer cringing before a tyrannical judge. We are at home with our Father.
Second, it gives us peace with our fellow human beings. If we have been forgiven, we must be forgiving. It enables us to see others as God sees them. We become one human family.
Third, it gives us peace with life. If God is Father, God is working all things together for good. This is a friendly universe!
Fourth, it gives us peace with ourselves. We are most afraid of what’s inside of us than anything else, it seems. We know our weaknesses, the force of our temptations, the tasks and demands of our own life. But now we know we are facing them with God and with his Son Jesus.
And finally, it makes us certain that the deepest peace on earth is only a shadow of the ultimate peace that is to come.
And so we come to probably the most quoted scripture passage in the world—John 3:16 in today’s gospel.
God so loved the world that he gave his only son so that everyone who believes in him might not perish but might have everlasting life.
All great men have had their favorite texts, but this has been called “Everybody’s text.” It contains the essence of the gospel. Barclay says it tells us certain great things . . . .
First, it tell us that the initiative in all salvation lies with God. Sometimes preachers draw a picture of a stern, angry, unforgiving God and a gentle loving Jesus. But this text tells us that it was with God that it all started. It was God who sent his Son and he sent him because he loved humankind.
Second, it tells us that the root of God’s being is love. It’s easy to think of God as looking at us humans in our disobedience and rebellion and saying: “I’ll break them: I’ll discipline them and punish them and scourge them until they come back as in the Old Testament. It’s easy to think of God as seeking the allegiance of his subjects to satisfy his own desire for power. The tremendous thing about this text is it shows us God acting not for his own sake, not to satisfy his desire for power, not to bring the universe to heal, but to satisfy his love. God is not like an absolute monarch, (as many despotic governmental rulers today are) who treats each person as a subject to be reduced to abject obedience. God is the Father who cannot be happy until his wandering children have come home. God does not batter or bully them into submission; he yearns over them and woos them into love.
Third, it tells of the width of the love of God. It was the world that God so loved. It was not a nation; it was not the good people; it was not only the people who loved him; it was the world. The unlovable and unlovely, the lonely who have no one else to love them, the person who loves God and the one who never thinks of God, the person who rests in the love of God and the one who spurns it—all are included in this vast inclusive love of God. As Augustine put it: “God loves each one of us as if there was only one of us to love.”
God sent his Son not just to make judgments about our world, but to save it from itself.
If God is the father of us all, if God created and sustains us in our virtues and our vices, if God claims us as his own, makes his home in our hearts and sends his natural Son to live with us, then God is somehow responsible for us. Don’t flinch from that fact. God is somehow enmeshed in our sins. Not by personal guilt, but by blood relationship.
So the Father and the Son mutually agreed that the Son would accept responsibility for all the sins of all his people.
For the rest of Lent let us contemplate what God has done for us in Jesus, for . . . .
GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY SON, SO THAT EVERY ONE WHO BELIEVES IN HIM MIGHT NOT PERISH BUT MIGHT HAVE ETERNAL LIFE!
And now before you go here’s a hymn for you “Remember your love” Click here
And if you’d like to reflect on this Sunday’s scriptures Click here
Barclay: the Daily Study Bible Series / The Gospel of John–Volume1 Revised Edition / The Westminster Press Philadelphia 1975 / pp. 134-140.