“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life (aionios zoe). For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (aionios zoe)” (Jn. 3:14-16).
This is one of three references to the incident of the brazen serpent (Num. 21:9) in the gospel of John. The others are in 8:28 and 12:32-34.
Cause of death destroyed
In the John 3 reference, the similarity is drawn between those of Moses’ day who could be saved only by looking upon the serpent on the pole, and those of any time who could be given eternal life only by believing in Jesus Christ.
In the first instance, the serpent on the pole should have led them to realize that the cause of their suffering was, in a figure, being put to death upon a pole; understanding this would make it possible for them to live. By drawing his listeners to this incident, Jesus likened the incident to himself. When Jesus was “lifted up,” he completed his conquest over the serpent power in his own life; he never committed sin. When others would look upon that “lifting up” and believe the truth of it, see the truth of it and attempt to carry out the truth of it in their own lives, they could avoid perishing and look forward to eternal life.
In the John 8 reference, emphasis is on the Son ship of Jesus: “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me” (8:28 NIV).
John 12 presents a slightly different slant: “…When I am lifted up from the earth, [I] will draw all men to myself.” Not all of those men will believe, but they will know what he did.
The last day
By inference, John 6 also refers back to the incident of the brazen serpent. Following his eloquent description of himself as the “bread of life” and as the one who will satisfy those who are “thirsty,” Jesus states, “every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day” (v.40). In verse 44, he says, “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” Verse 47 says, “He that believeth in me hath everlasting life:” and verse 54 says, “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.”
It is thus no wonder that someone like Martha would say of Lazarus, “I know that he shall rise again in the resurrection at the last day.” Would it then be so difficult for her to believe that Jesus now had power to bring Lazarus back to a mortal life?
I am the resurrection
“Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life…the Father hath committed all judgment unto the Son…the hour is coming, and now is, when the dead shall hear the voice of the Son of God [e.g. “Lazarus, come forth”): and they that hear shall live” (Jn. 5:24,22,25).
“I am the resurrection.” Jesus makes a clear statement of fact. In the past, certain prophets had been able to bring a few back to life, through the power of God. In the time of Jesus, others might also temporarily have the ability to resuscitate someone from the dead, through God’s power, on an isolated occasion for a specific reason. Jesus is different, however. Through his conquest of sin and death, he would be given the right to “quicken whom he will.”
Lazarus “came forth” because the Father heard the Son and glorified him. Now, the Son sits at the right hand of the Father awaiting the time to return and gather his fellow heirs to the resurrection scene.
The resurrection is the first step. It demonstrates the power Jesus has over death; that authority was given to him by his Father, because he overcame sin. Death no longer has dominion over him; nor does it have any dominion over anyone else whom he might choose to bring forth from the grave and bless with eternal life.
“I am the resurrection.” No one else has been given this right.
“And [I am] the life”
If we “believe in him, though [we may be] dead, yet shall [we] live: and whosoever liveth and believeth in me shall never die.” Jesus is the antitypical serpent on the pole. He conquered sin in himself. Through faith in him and trust in God, sin will not be victorious over us. Though we die today, the grave has no permanent hold on us. By Jesus Christ, many will be resurrected; through belief in Jesus Christ, some will live forever.
When we examine the use of the word “life” in John’s gospel, we are struck by a certain uniqueness of the term. In 16 of the 44 times it occurs, it is directly linked with “eternal” or “everlasting.” In 31 of the 38 verses where it appears, there is some connection of “life” to “eternal” or “everlasting.” In six of the remaining seven verses, it comes from the Greek word psuche or its derivatives and is linked with the laying down of one’s life. In the remaining passage, it relates to how we live our lives in this world. Interestingly, the word pneuma, which some commentators link with the “soul,” does not occur in the gospel of John.
We note that Jesus says more than that he will raise people from the dead and give them life. He rather states, “I am the resurrection and the life.” This suggests a quality of life. It is not just living forever that he promises, but he offers a life like his own, rich, fulfilling and complete.
“We shall be like him, O how rich the promise!”
The Origin of the Organic World – Part One