Moses Lifting Serpent In Wilderness Account
The account of Moses lifting a serpent in the wilderness is found in Numbers 21:4-9, where the Israelites, complaining against God and Moses, are punished with a plague of serpents. To save them, Moses is instructed by God to create a bronze serpent, which he lifts up on a pole, and those who look upon it are healed [9].
This event is later referenced by Jesus in John 3:14-15, where He compares His own crucifixion to the lifting up of the serpent, saying, "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" [1]. This typological connection is understood by early Christian interpreters, such as Augustine, who sees the bronze serpent as a prefiguration of Christ on the cross, with the serpent's poisonous bite representing sin and the bronze serpent representing Christ's salvific role [3].
In Jewish tradition, the lifting of the serpent is understood in various ways. The Midrash Rabbah interprets the event as a demonstration of God's power and a test of the Israelites' faith. It also connects the serpent to Moses' earlier encounter with God, where his rod is turned into a serpent, seen as a sign of his divine authority [6]. Ramban (Nachmanides) interprets the event as part of God's chastisement and admonition to the Israelites, highlighting their disobedience and God's mercy [5].
The significance of the bronze serpent is also reflected in the etymology of Moses' name, which means "taken out" or "drawn forth," possibly alluding to his role in drawing the Israelites out of Egypt and later saving them from the serpent's bite [2].
Different traditions offer distinct interpretations of the bronze serpent's significance. For instance, Abraham Ibn Ezra views the serpent as a sign given to Moses to convince the Israelites of his divine mission, rather than as a prefiguration of Christ [7]. In contrast, Christian interpreters like Matthew Henry see the event as part of a larger narrative of God's deliverance and redemption, where Moses' miracles, including the lifting of the serpent, demonstrate God's power and authority [8].
The historical development of the doctrine surrounding the bronze serpent is tied to the broader context of Israel's wilderness experience and the theological themes of sin, punishment, and redemption. The event is part of a larger narrative that highlights the Israelites' rebellion against God and their subsequent punishment, as well as God's mercy and provision for their salvation [4, 9].
The lifting of the serpent in the wilderness remains a significant typological and theological motif, connecting the Old Testament narrative to the New Testament understanding of Christ's crucifixion and salvation. As such, it continues to be a subject of interpretation and reflection across various Christian and Jewish traditions.
The bronze serpent was eventually destroyed during the reign of King Hezekiah, who considered it an idolatrous object, referred to as "Nehushtan" (2 Kings 18:4). This act underscores the complex and sometimes ambiguous role of symbolic objects in religious practice and the ongoing process of theological reinterpretation and reformulation.
The event's significance extends beyond its immediate historical context, speaking to broader themes of sin, redemption, and the nature of God's relationship with His people. As a typological precursor to the crucifixion, the lifting of the serpent in the wilderness remains a powerful symbol of God's salvific work [1, 3].
Sources
- John “John 3:14 (Geneva1599) — And as Moses lift vp the serpent in the wildernesse, so must that Sonne of man be lift vp,”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Moses — taken out; drawn forth”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 61 [XXXII.]--THE SERPENT LIFTED UP IN THE WILDERNESS PREFIGURED CHRIST SUSPENDED ON THE CROSS; EVEN INFANTS THEMSELVES POISONED BY THE SERPENT'S BITE.: And since this great and wonderful dignity can only be attained by the remission of sins, He goes on to say, "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."[8] We know what at that time happened in the wilderness. Many were dying of the bite of serpents: the people then confes”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 2 (introduction): INTRODUCTION TO DEUTERONOMY 2 In this chapter Moses goes on with his account of the affairs of the people of Israel, and what befell them, how they turned into the wilderness again; but passes over in silence their travels there, till they came to Mount Self, where having been some time they were bid to depart, Deu 2:1, and were directed not to meddle with the Edomites, or take anything from them, but pay them for what they should have of them, since they lacked not, Deu 2:4, nor to distress the Moabites, of whose country, as formerly inhabited, and”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Deuteronomy 11:2: HIS GREATNESS, HIS MIGHTY HAND, AND HIS OUTSTRETCHED ARM. Rabbi Abraham ibn Ezra commented: “[ His greatness etc.] to bring you out from Egypt; and the signs 279 Mentioned in Verse 3. and wonders, which He did to Pharaoh; and what He did unto you in the wilderness , 280 Verse 5. in the matter of the manna.” But in my opinion it is incorrect, for now he [Moses] speaks only of the chastisement with which G-d admonished those who transgressed His will; [instead, the correct interpretation of the verse is as follows:] His greatness in that He exalted and e”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 3:12: “Moses answered and said: But they will not believe me, nor heed my voice; for they will say: The Lord did not appear to you” (Exodus 4:1). “Moses answered and said: But they will not believe me.” At that moment, Moses spoke improperly. The Holy One blessed be He had said to him: “They will heed your voice” (Exodus 3:18), and he said: “But they will not believe me”? Immediately, the Holy One blessed be He responded to him in kind, providing him with signs based on his words. Look what is written afterward: “The Lord said to him: What is that [ mazeh ] in you”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 4:2: AND THE LORD SAID. This sign 4 The staff becoming a serpent. was not given to Moses so that he would believe, because He had already given him the sign of the bush. 5 The burning bush convinced Moses of the truth of his mission. God performed this sign for Moses so that Moses would imitate it before the children of Israel. It is therefore written, that they may believe (v. 5), which means, thus shall you do before them. God gave Moses a sign via an object that was always with him, the staff, Moses’ walking stick, as is the custom with elders. 6 Moses was then 80”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 4 (introduction): This chapter, I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt. 1. Moses objects the people's unbelief (Exo 4:1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again (Exo 4:2-5). (2.) To make his hand leprous, and then whole again (Exo 4:6-8). (3.) To turn the water into blood (Exo 4:9). 2. Moses objects his own slowness of speech (Exo 4:10), and begs to be excused (Exo 4:13); but God answers th”
- Numbers (Protestant academic) “Tyndale House on Numbers 33:1: 33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade th”