• Jesus points out to Nicodemus that He came down from heaven, so that we could go to heaven. He mentions His humanity but does not diminish His divinity. 

• Jesus references the time Moses raised the bronze serpent, so that the Israelites can be healed. This foreshadows His crucifixion, to which if we center our life on, we can also be saved and have eternal life. 

• God the Father loves us so greatly that He sends Jesus, His Only Son, to die for us. There is no thing and no one more valuable that God can send. We have to believe fully, not only with our minds, but our hearts and our actions too - only then can we be saved. 

St. Augustine notes that Jesus noticed Nicodemus’s lack of understanding, even though he holds a high position as a Pharisee and a member of the Sanhedrin. 

• This “lack of knowledge” is a form of unbelief, but even if these people in high positions do not believe, there will be others who will believe.

• In our spiritual journey, as earthly beings we can ascend to heaven only if we become “members of [Christ],” who descended from heaven. 

• Our ascension is not a solo journey, it's a mystical union with Christ Himself. The Church is His body, and by joining it, we become a part of the "Son of man who is in heaven." We ascend to heaven as part of Christ's body.

Pope Gregory the Great explains that Jesus came to earth as a single person, but He doesn't return to heaven that way. 

• He returns with us, His followers, because through our union with Him, we have become one with His body, the Church. 

• Because Christ is the head of the Church, and we are His body, every time a soul ascends to heaven, it's as if Christ Himself is ascending again. 

• In a way, Jesus continuously "ascends to heaven" through every person who joins Him there.

St. Augustine continues explaining how Jesus can be both God and man at the same time. 

• When He came to Earth as a man, His divine nature didn't leave heaven.

• Because of this unique "Unity of Person," Jesus could walk on Earth while still being the Son of God, and at the same time, remain in heaven while being the Son of Man.

• If we can believe in the ultimate miracle, that God could become a man and unite these two natures in one person, then it should be much easier to believe in a lesser miracle: that we, as believers, can be spiritually united with Christ.

• It's true that all of us ascend to heaven by God's grace, but it's also true that in a way, only Christ ascends, because we ascend as part of His body, the Church. Our journey to heaven is not separate from His, it's a part of His ongoing ascension.

St. John Chrysostom explains a key reason Jesus said these words to Nicodemus.

• Nicodemus had come to Jesus and said, "We know that You are a teacher sent from God."

• Jesus's response was meant to go beyond this title. Jesus was a teacher, but He was not just a teacher, like one of the Old Testament prophets.

• Jesus was making it clear that He was not merely a messenger from God. He is the Son of God, with a divine nature that was superior to any human prophet or teacher.

Theophylact warns of a potential heresy.

• When Jesus is called "the Son of Man who came down from heaven," it is referring to His divine nature, not His physical body.

• Some heretics wrongly believed that Jesus's body was a spiritual or heavenly substance that simply "passed through the Virgin Mary" without taking on a true human body from her.

St. John Chrysostom explains how Jesus refers to Himself. 

• When Jesus uses the title "Son of Man," He is referring to His entire person, including both His human and divine natures.

• This is a common literary device used by Jesus. Sometimes He refers to His whole self by using a term for His humanity ("Son of Man"), and other times He refers to His whole self by using a term for His divinity ("Son of God").

St. Bede the Venerable explains using a simple analogy: a naked man descending a mountain into a valley, provides himself clothing and armor, then climbs the mountain again. He is still the same man.

• The man is a metaphor for Jesus, He "descends naked" to the valley of Earth, meaning He gives up the glory of His divine nature to take on human form.

• Providing himself clothes and armor symbolizes taking on our human nature, our flesh and blood, and the virtues needed to fight spiritual battles.

• Ascending the mountain again represents Jesus's return to heaven. Even though the man is now clothed and armed, he is the same person who descended naked.

• Jesus returned to heaven with His human nature, but He is still the same person who came down to Earth as God. He is fully God and fully man, and His humanity is now united with His divinity in heaven.

St. Hilary of Poitiers breaks down the meaning of Jesus's statement.

• "His descending from heaven" refers to the origin of His human body, conceived by the Holy Spirit. Mary gave birth to Jesus, but she was not the source of His divine nature.

• "He is the Son of man" comes from His human birth from the Virgin Mary.

• "He is in heaven" refers to the power of His eternal, divine nature as the Word of God. This divine nature could not be limited by His physical, human body.

St. Augustine addresses the mystery of Jesus being in two places at once.

• Jesus has given His disciples a similar, though lesser, power.

• St. Paul, a mere man, is on Earth but said, "Our conversation is in heaven." This phrase means that his thoughts, focus, and true citizenship were not on Earth but in heaven.

• If a human like St Paul could exist on Earth while having his mind and heart spiritually in heaven, then it is perfectly logical that Jesus, as the "God of heaven and earth," could be physically present in both places at the same time.

St. John Chrysostom explains the connection between the gift of baptism and the Cross.

• Jesus is directly comparing the act of looking at the bronze serpent to being "lifted up" on the Cross.

• The grace received in baptism flows directly from the saving power of the Cross.

The Venerable Bede explains that Jesus uses the story to reveal a deeper meaning within the Law of Moses.

• Jesus is speaking to Nicodemus, who is a "teacher of the Mosaic law."

• Just as the Israelites were saved from physical death by looking at the serpent, people would be saved from spiritual death by looking to Christ on the cross.

St. Augustine further explains the Old Testament connection:

• The serpent lifted up on a pole symbolizes Jesus's death on the cross.

• Jesus did not take on sin itself (the "poison of the serpent") but rather death, the punishment for sin.

• By taking on the consequence of sin without committing it himself, Jesus was able to free humanity from both the punishment and the sin itself.

Theophylact explains the symbolism of the cross and how it signifies His victory:

• The bronze serpent looked like a serpent but did not have venom. In the same way, Jesus came in the "likeness of sinful flesh," He had a human body like us, but was "free from sin." This is how He could be a perfect sacrifice.

• When Jesus was lifted up on the cross, He was suspended between heaven and earth. Just as Jesus sanctified the earth by walking on it, He sanctified the air by being lifted up in it.

• Adam died justly because of his sin, but Jesus, who had no sin, died unjustly. By accepting this unjust death, He defeated the devil who had the power of death.

• Jesus responded with love and prayers for his enemies, which was the ultimate victory over evil.

St. John Chrysostom explains why Jesus specifically used the phrase "lifted up"

• "Lifted up" is more dignified and honorable than "suspended." It points to the glorious nature of the Cross, not just the physical act of hanging.

• It connects to the Old Testament story where Moses “lifted up” the serpent. Showing that the Old Testament foreshadows the New Testament.

• The language of "being lifted up" also emphasizes that Jesus's suffering was a voluntary act. He was not a victim who was merely "suspended" against his will.

• Jesus's death on the Cross issued in eternal life for humanity. The word points to a triumph, not a tragedy.

St. Augustine connects the bronze serpent to baptism

• Anyone who is "conformed to the likeness of Christ’s death" is delivered from the poison of sin and the ultimate punishment of death.

• This "conforming" happens primarily through baptism. Through baptism, a person receives two key benefits:

  1. Justification: They are delivered from sin.

  2. Resurrection: They are delivered from eternal death and promised everlasting life.

• Why is it necessary to baptize a baby (a "child") if he is not already "tainted by the poisonous bite of the serpent?" Because a child is born with the "poison" of original sin (the "bite of the serpent" from Adam and Eve), they do need to be conformed through baptism to be delivered from it.

St. John Chrysostom explains how Jesus hints at His crucifixion:

• Jesus referred to His coming death in a way that was "obscure" to Nicodemus, as Nicodemus wasn't yet ready to hear about the brutal reality of the Cross.

• The clear message was that anyone who believes in the "Crucified One" will not "perish," but will receive eternal life.

• If believing in the Crucified One gives us life, then it is even more certain that the "Crucified One Himself" will live.

St. Augustine highlights the difference between the figure of the serpent and the reality of the cross.

• The Israelites who looked at the bronze serpent were healed from the physical, temporal death.

• Those who believe in Christ on the cross are saved from eternal death. The cross offers everlasting spiritual life.

St. John Chrysostom explains why Jesus follows with "For God so loved the world..."

• Preventing Nicodemus from being discouraged by His death, Jesus immediately clarifies: 

  1. He is the Son of God, not just a man. 

  2. His death will be the source of eternal life.

• The greatness of God's love is further by the gift He gave:

  1. He gave not a servant, or an angel, but His own Son.

  2. It's an even greater gift because He gave His Only Begotten Son. If He had many sons and gave one, it would still be a great gift, but by giving His only Son, God showed the ultimate love.

St. Hilary of Poitiers explains the immense value of God's gift

• If God had given up a mere creature to save another creature, it wouldn't have been a significant act of love. Love is shown by giving something of great value.

• Jesus is a true son, born of the Father, not a created being or an adopted one.

Theophylact explains Jesus's crucifixion and death are attributed to his divine nature.

• His human and divine natures are so perfectly united that what belongs to one can be said of the other.

• The Old Testament promised "length of days" (a long earthly life) for those who followed its laws. The Gospel, however, promises something much greater: "life eternal, and imperishable."

The Venerable Bede highlights the unity of Jesus's two natures and how both are essential to our salvation.

• The benefits of salvation are attributed to both the "Son of man" (when lifted up on the cross) and the "only begotten Son of God." This is because they are one and the same person.

  1. As the Son of God, Jesus had the power to create us for "endless life."

  2. As the Son of Man, He took on our "human frailty" and restored us to the life we lost through sin.

Alcuin of York explains Jesus's mission.

• The world will truly have life through the Son of God. Jesus's only purpose for coming into the world was to save it.

• Jesus's arrival was not meant to judge humanity and sentence it to damnation, but rather to provide a path to salvation. His mission was one of redemption and hope, not of condemnation.

St. Augustine uses a simple analogy to explain why some people are not saved, even though Jesus came to save everyone.

• Jesus is called the Savior of the World because He came to save everyone.

• Jesus is like a doctor who has the wants to and is able to heal the sick.

  1. But if the patient ignores the doctor's advice, they are responsible for their own destruction. 

  2. The doctor has done their part, but the patient must cooperate.

St. John Chrysostom addresses the misuse of God's mercy and the difference between Jesus's two comings.

• The first time, His purpose was not to judge, but to save and pardon. He offered forgiveness of sins and the opportunity to repent. This was a time of mercy and salvation.

• The second time, it will be not to pardon, but to judge. This future coming will hold people accountable for their actions and beliefs.

• By their own choice, unbelievers have already condemned themselves and cut themselves off from the mercy of God.

• Saying you believe isn’t enough, it must also be shown through action. Those who say they believe but live sinful lives will not be judged for their lack of faith, but for their actions.

Alcuin of York uses the analogy that to be saved, believers must be connected to Jesus, just as a body is connected to the head.

• A believer is not just someone who agrees with Christian teachings, but someone who is in a living, vital union with Christ.

St. Augustine points out that even though the Last Judgment hasn't happened yet, the unbeliever's fate is already decided.

• The unbeliever has, by their own choice, already cut themselves off from salvation.

• God, who is all-knowing, already knows who will be saved and who will be condemned.

St. John Chrysostom offers three different ways to understand Jesus's statement, "whoever does not believe has already been condemned."

• The very act of disbelief is a form of punishment. To not believe is to be "without light," which is a severe punishment in itself. 

• A murderer's crime has already condemned him, even if a judge hasn't officially sentenced him yet.

• Adam's choice to eat from the forbidden tree caused him to spiritually die that very day, a person who chooses not to believe is spiritually "dead" at that moment. The punishment isn't a future event, but a present spiritual condition.

Pope Gregory the Great offers another interpretation of the verse:

• Unbelievers may already be condemned and may not even have to go through the official judgment. They are like rebels who never followed a king’s law.

• The Day of Judgment may be for those who professed faith but did not have good works to back it up.

Alcuin of York the reason for an unbeliever's condemnation.

• Salvation is found only in the name of Jesus Christ. God doesn't have multiple saviors or "many sons who can save."

• Because of His singular role, rejecting Him means rejecting the only path to be saved.

St. Augustine addresses a question regarding infant baptism and salvation.

• An infant cannot have conscious faith. Where does their faith come from? St. Augustine says it is "acquired for them by the virtue of the Sacrament" and the "pledges of the sponsors" (the godparents or parents).

• By the same logic, a child who is not baptized remains in a state of original sin, and therefore, cannot be counted among the saved.