John 3 14

John 3:14 kjv

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

John 3:14 nkjv

And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

John 3:14 niv

Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,

John 3:14 esv

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

John 3:14 nlt

And as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man must be lifted up,

John 3 verses

John 3 14 Meaning

John 3:14 reveals a profound theological truth using an Old Testament historical event as a prefigurement. It declares that just as Moses elevated the bronze serpent in the wilderness to bring healing to those bitten by venomous snakes, so too it is a divine necessity that the Son of Man be lifted up. This "lifting up" refers primarily to Jesus' crucifixion, but also encompasses His resurrection, ascension, and ultimate glorification. This act of being lifted up serves as the divine provision for humanity's salvation, allowing anyone who believes in Him to receive eternal life.

John 3 14 Context

John 3:14 occurs within Jesus' nocturnal conversation with Nicodemus, a prominent Pharisee and member of the Jewish ruling council (Sanhedrin). Nicodemus comes to Jesus by night, indicating his cautious inquiry into Jesus' identity and teachings. The preceding verses focus on the necessity of being "born again" or "born from above" to see the Kingdom of God, a concept Nicodemus struggled to grasp. Jesus explains spiritual birth through the imagery of wind and Spirit. Verse 14 shifts the topic to how this spiritual life is made possible – through a necessary act of sacrifice and glorification, drawing on a specific historical event well-known to a Jew like Nicodemus. This bridge helps Nicodemus understand the means by which eternal life is provided, setting the stage for the pivotal truth of John 3:16.

The historical context of Numbers 21:4-9 involves the Israelites complaining against God and Moses during their wilderness journey. As a divine judgment, God sent venomous, "fiery" serpents among them, causing many deaths. When the people repented, God commanded Moses to make a bronze serpent and set it on a pole. Anyone who was bitten and looked at the bronze serpent lived. This event was a tangible example of divine judgment, human sin, and God's gracious provision of healing through a seemingly unlikely means—an object representing the very curse.

John 3 14 Word analysis

• And as Moses (καὶ καθὼς Μωϋσῆς – kai kathōs Mōysēs): "And as" connects this statement directly to the previous discussion about the Spirit and the heavenly things. It introduces a typological comparison. Moses is a foundational figure in Judaism, the lawgiver and mediator. His actions carried divine authority.
• lifted up (ὕψωσεν – hypsōsen, from hypsoo): This is a crucial verb in John. In Greek, hypsoo has a dual meaning: to raise high or elevate literally (like placing something on a pole) and to exalt, glorify, or honour. In the context of John's Gospel, Jesus' "lifting up" explicitly refers to His crucifixion, which outwardly appears as humiliation and execution, but spiritually and redemptively is the moment of His greatest glorification and divine authority, leading to His resurrection and ascension. It foreshadows the Father's exalting Him to His right hand.
• the serpent (τὸν ὄφιν – ton ophin): Refers specifically to the bronze serpent (נְחַשׁ נְחֹשֶׁת – nekhash nekhoshet in Num 21). This serpent was made of bronze, symbolizing judgment and durability. In biblical symbolism, serpents are often associated with evil, temptation (Gen 3), and judgment. However, here, God transforms the very symbol of their sin and judgment into a means of salvation. This paradox reflects God's wisdom and sovereign power.
• in the wilderness (ἐν τῇ ἐρήμῳ – en tē erēmō): Specifies the historical setting of the Numbers account. It signifies a place of wandering, testing, and dependence on God's provision. The Israelites were experiencing a "wilderness" of spiritual darkness, just as humanity is in a "spiritual wilderness" due to sin.
• even so (οὕτως – houtōs): A strong correlative, emphasizing the direct and analogous relationship between Moses' act and Christ's.
• must (δεῖ – dei): A key word signifying divine necessity or divine obligation. It indicates that Jesus' "lifting up" was not coincidental or accidental but part of God's preordained, redemptive plan, an essential element for the salvation of humanity. This echoes Jesus' consistent awareness of His Father's will (e.g., Mk 8:31, Mt 16:21).
• the Son of Man (ὁ Υἱὸς τοῦ ἀνθρώπου – ho Huios tou anthrōpou): Jesus' preferred self-designation. This title subtly points to His humanity but also carries Messianic and divine authority, particularly in Daniel 7:13-14, where a "son of man" comes with clouds and receives an everlasting kingdom. In John, it frequently links His earthly suffering to His heavenly glory and judicial authority.
• be lifted up (ὑψωθῆναι – hypsōthēnai, from hypsoo): A passive infinitive, signifying that it is something done to Him, yet willingly accepted by Him according to divine necessity. The repetition of hypsoo strongly links Jesus' crucifixion to the Mosaic type and underscores the dual meaning of exaltation through apparent humiliation.

John 3 14 Bonus section

The typology of the bronze serpent and Christ on the cross reveals several layers of truth:

1. Covenantal Faithfulness: God remains faithful even when His people are disobedient. His provision of salvation is consistent throughout redemptive history.
2. Atonement by Substitution: In both cases, a substitute for the afflicted one (the serpent representing sin/judgment, Jesus becoming sin) is "lifted up" as a focal point for remedy. This hints at the concept of Christ taking on our judgment.
3. Paradox of Glory: John's use of "lifted up" (hypsoo) showcases the paradox of the cross: it is a place of suffering, yet also the means of Christ's glorification and humanity's salvation. What appears to be ultimate defeat becomes ultimate victory.
4. Simplicity of Salvation: The act required from the suffering Israelites was simple: "look and live." Similarly, salvation in Christ is received by simple faith—looking to Him in belief—not by complex rituals or strenuous works.
5. Wisdom of God: For Nicodemus, a scholar of the law, Jesus uses an event from the Torah to illustrate the path to new life, connecting God's past actions with His present saving work in Christ, and revealing God's mysterious wisdom (1 Cor 1:23-24).

John 3 14 Commentary

John 3:14 provides a crucial theological link, a profound type-antitype relationship where the brazen serpent in the wilderness perfectly prefigures Jesus Christ on the cross. The Israelite experience in Numbers 21 encapsulates humanity's fallen condition: bitten by serpents of sin (the fiery serpents symbolizing the poisonous nature of sin and God's judgment against it), they faced death. God's seemingly counterintuitive solution was to have them look at a bronze serpent on a pole, the very image of their affliction and curse, yet made a symbol of healing. Their recovery was not through works or effort, but simple, trusting gaze.

Similarly, humanity, bitten by the "serpent" of sin since Genesis 3, faces spiritual death. The "lifting up" of the Son of Man signifies Jesus' crucifixion, the ignominious execution on a cross. This act, while outwardly a sign of shame and curse (Gal 3:13), is paradoxically God's ultimate display of love, power, and glory (Jn 12:32, Phil 2:8-9). Jesus becomes sin for us (2 Cor 5:21), taking on the curse so that we might have life. The "must" (δεῖ) underscores divine necessity; this path was the Father's sovereign plan for redemption. Just as looking healed the Israelites, so believing (Jn 3:15, 3:16) in the lifted-up Son of Man brings eternal life, bridging physical healing in the OT type with spiritual healing in the NT antitype. It emphasizes a divine, freely given grace, received through humble faith, not merit.

• Example 1: When someone realizes the weight of their own sin, they can "look" to Christ on the cross for forgiveness and spiritual healing, just as the bitten Israelites looked to the serpent.
• Example 2: A person struggling with habitual sin can find deliverance and a renewed heart by recognizing that Christ's "lifting up" conquered the power of sin, offering a way out of its venomous grip.