Feast of the Exaltation of the Holy Cross
(Numbers 21:4-9; Philippians 2:6-11; John 3:13-17)
There is a charming legend about the discovery of the cross
of Christ by Saint Helena, the mother of Emperor Constantine. Unfortunately,
there is no historical data to support this legend. It doesn't really matter,
however, because today we don't honor so much Jesus’ cross as Jesus, the
crucified one. Today we celebrate how the Son of God humbled himself twice, as
the second reading tells us, for our salvation. He did so first when he took on
mortal flesh and second when he suffered the horrible death of crucifixion.
It is notable that in our celebration we do not refer to the
testimonies of the crucifixion in the four Gospels. Rather, we read a short
passage near the beginning of the Gospel according to John and an obscure episode
in the Book of Numbers. The Gospel in particular indicates the significance of
this monumental event of history.
In the Gospel, Jesus is in dialogue with Nicodemus, a
Pharisee and Jewish leader. He
represents the Pharisaic Judaism that remained after the destruction of the
Temple in the year seventy. Of course, Jesus speaks for the Christians who were
being persecuted at that time. This dialogue or debate shows how Christianity
is rooted in Judaism, although it has emerged as superior to the old faith.
Jesus cites the passage in Numbers where the Israelites
wander through the desert, tired and distressed. Instead of being grateful to
God for having rescued them from slavery, they complain about the hardships
they endure: the forty years they have traveled while God formed them as His
holy people and the provision of manna, the "wretched food" in the
reading, which has sustained them. To correct their indignation, God sends them
venomous serpents that kill those they bite. When the people repent of their ingratitude,
God sends them relief. Out of love for His people, He commands Moses to make a
bronze serpent and set it up on a pole. So those who are bitten and see him
continue to live.
Now Jesus predicts his own lifting up on the cross as
similar to the bronze serpent lifted up on the pole. He says that anyone who
sees his lifting up will possess eternal life. We should note the difference
between the two lifting ups. In the wilderness, with the lifting up of the
bronze serpent, the Israelites receive only an extension of mortal life. With
Jesus' being lifted up, those who observe him will receive eternal life—that
is, life with God without end.
Jesus has two referents in mind for his lifting up. First,
he refers to his crucifixion. Second, he refers to his resurrection from the
dead. Both events in the Gospel according to John are moments of glory. Of
course, his resurrection represents his victory over death, but how is his crucifixion
glorious? Unlike the other evangelists, John reports how the crucified Jesus is
surrounded by his family and friends, mocked by no one, and utters efficacious pronouncements
like, "Woman, here is your son..." This glorious death is confirmed
when Nicodemus himself, who debates with Jesus in this gospel, brings enough
spices to bury him like a pharaoh.
Perhaps the most glorious aspect of Jesus' being lifted up
on the cross is the universality of the offer it makes. It extends not only to Jews,
not only to the pious or the wealthy, but to the entire world. It is true that
those who observe him being lifted up must accept that this act of humiliation
shows Jesus as their Savior. Nevertheless, everyone has the possibility of
salvation because, as the gospel puts it, "God so loved the world."
No comments:
Post a Comment