The texts from the Roman Catholic Lectionary today, Feast of the Exaltation of the Holy Cross, invite us to contemplate the love that we can relive when we meditate on the Cross.
The reading from the Book of Numbers presents the Bronze Serpent.
* [21:5] This wretched food: apparently the manna is meant.
* [21:6] Seraph: the Hebrew name for a certain species of venomous snake; etymologically the word might signify “the fiery one.” Compare the winged throne guardians in Is 6:2, 6; see also Is 14:29; 30:6.
* [21:8] Everyone who has been bitten will look at it and recover: in the Gospel of John this scene is regarded as a type for the crucifixion of Jesus (Jn 3:14–15).
* [21:9] King Hezekiah, in his efforts to reform Israelite worship, “smashed the bronze serpent Moses had made” (2 Kgs 18:4). (Numbers, CHAPTER 21 | USCCB, n.d.)
Psalm 78 presents the wilderness events of the Israelites.
* [Psalm 78] A recital of history to show that past generations did not respond to God’s gracious deeds and were punished by God making the gift into a punishment. Will Israel fail to appreciate God’s act—the choosing of Zion and of David? The tripartite introduction invites Israel to learn the lessons hidden in its traditions (Ps 78:1–4, 5–7, 8–11); each section ends with the mention of God’s acts. There are two distinct narratives of approximately equal length: the wilderness events (Ps 78:12–39) and the movement from Egypt to Canaan (Ps 78:40–72). (Psalms, PSALM 78 | USCCB, n.d.)
The Reading from the Letter of Paul to Philippians presents the general pattern of Christ’s humiliation and then exaltation.
* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
* [2:6] Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.
* [2:7] Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
* [2:8] There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.
* [2:9] The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
* [2:10–11] Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.
* [2:11] Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn. (Philippians, CHAPTER 2 | USCCB, n.d.)
In the Gospel of John, Jesus teaches Nicodemus about the healing in the Cross.
* [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32. (John, CHAPTER 3 | USCCB, n.d.)
Rev. Larry Gillick, SJ, comments that “Flesh-Clad” Cross when planted in the sin-clad earth made a definitive statement about Who this mysterious God is and wants us to know who we are! We remember so we are reminders of whom God exaltedly claims we are!
The Cross is raised up so as to be planted, like a seed whose fruit is the freedom from trying to save ourselves. The exalting of the Cross is the exaltation of our humanity! It takes the exalted Cross to raise our eyes up from the selfish-self, from our oppressed-depressed complaining-person. We are raised to Eternal Life because the Creator continued the creational narrative by raising the Beloved Son to save us all, not just from eternal hell and damnation, but from our own punishment for having been bitten by the serpent of our own selfish sins. Look up! What God said through the articulation of the Cross then, Jesus continues saying from His Royal Throne of the Raised Cross, “I have come that you may have life!” (Gillick, n.d.)
Don Schwager quotes “Story of Moses and the bronze serpent,” by Cyril of Alexandria (376-444 AD).
"This story is a type of the whole mystery of the incarnation. For the serpent signifies bitter and deadly sin, which was devouring the whole race on the earth... biting the Soul of man and infusing it with the venom of wickedness. And there is no way that we could have escaped being conquered by it, except by the relief that comes only from heaven. The Word of God then was made in the likeness of sinful flesh, 'that he might condemn sin in the flesh' (Romans 8:3), as it is written. In this way, he becomes the Giver of unending salvation to those who comprehend the divine doctrines and gaze on him with steadfast faith. But the serpent, being fixed upon a lofty base, signifies that Christ was clearly manifested by his passion on the cross, so that none could fail to see him." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 2.1) (Schwager, n.d.)
Friar Jude Winkler comments on the text from Numbers that Jesus will refer to this incident in the Gospel. People called upon the lord and a seraph serpent was kept until the reign of Hezekiah when a serpent was the symbol of a neighbouring pagan nation. A form of magic in the ancient world involved making an object of what has caused you trouble. At the religious shrines we see this today, where an object connected to the cure, like crutches for the lame, is displayed. The Letter to the Corinthians describes Jesus in the form of God, a term applied to an idol, usually, but Jesus is referred to as truly divine and human. Jesus surrendered the prerogatives of His Divinity. He existed before His birth at Bethlehem. His Exaltation is on the Cross. We bow head at the name of Jesus as someone we always respect. In the Gospel, Jesus meeting with Nicodemus proclaims the Son of Man will be lifted up. This is ambiguous because exalted in John's Gospel is where we most see how much God loves us. This is shown on the Cross. Friar Jude reminds us God is love, come into the world to save it and not condemn it.
The Word Among Us Meditation on Philippians 2:6-11 invites us to imagine rappelling down a canyon wall. From the cliff edge, you have a glorious sunlit view. Now, lowering yourself a little at a time, you gradually sink into the chilly darkness of the ravine.
This is the love that Jesus offers you. His desire to be with you is so strong that he will dive down to meet you in the darkest parts of your life: your regrets, your worst moments, and your deepest fears. No part of your life is beyond his reach. He carries forgiveness, courage, and hope into these dark troughs, and with his love, he can still raise you up.
Today, the Church exalts—literally, “lifts up”—the cross. We celebrate how God came down to rescue us. With this in mind, you, too, can “lift up” the cross. If you have a crucifix or a cross in your home, consider placing it in a prominent place today—on your kitchen table, perhaps. Or hold onto it as you pray. Thank the Lord for what he has done for you, and rejoice that Jesus can meet you wherever you are and lift you up with him.
“Lord Jesus, I exalt the power of the cross!” (Meditation on Philippians 2:6-11, 2026)
Father Richard Rohr, OFM, remembers public theologian Rachel Held Evans (1981–2019) who describes how Paul used his education and background to spread the good news of Christ. Unsurprisingly, Paul’s declaration of the good news found special resonance among people of lower classes, and with slaves, widows, and women. In fact, women proved to be a vital force in the ministry of Paul, serving as apostles, teachers, benefactors, and friends.
Paul greets his readers with grace and peace:
Every New Testament letter authored by Paul or in his name begins with “grace and peace to you,” a combination of the Greek word charis (grace) with the Hebrew word shalom (peace), a seemingly mundane turn of phrase packed with rich theological meaning for both groups, pointing them toward mercy, wholeness, justice, and unity.
Yes, Paul did a lot of theologizing. The man never met a metaphor he didn’t like. But every letter he wrote was in service to an inclusive grace-filled gospel that he believed was good news for everyone, Jew and Gentile, rich and poor, man and woman alike. (Rohr, n.d.)
We invoke the Spirit as we contemplate some of the apparent paradox in Jesus Glory as the Son of God being most visible in His love while being lifted up on the Cross.
References
Gillick, L. (n.d.). Daily Reflection September 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-14-2026
John, CHAPTER 3 | USCCB. (n.d.). Retrieved September 24, 2026, from https://bible.usccb.org/bible/john/3?13
Meditation on Philippians 2:6-11. (2026, September 14). The Word Among Us. Retrieved September 14, 2026, from https://wau.org/meditations/2026/09/13/1668154/
Numbers, CHAPTER 21 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/numbers/21?4
Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/philippians/2?6
Psalms, PSALM 78 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/psalms/78?
Rohr, R. (n.d.). A Worldly Apostle. Center for Action and Contemplation. Retrieved September 14, 2026, from https://cac.org/daily-meditations/a-worldly-apostle/
Schwager, D. (n.d.). So Must the Son of Man Be Lifted Up. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 14, 2026, from https://www.dailyscripture.net/daily-meditation/
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