Part II Hezekiah

Part II- Hezekiah

NECHUSHTAN

Hebrew word for snake or Serpent

The Israelites, like the inhabitants of Ulgarit, feared the lethal snakes so abundant both in the wilderness and in the land of Canaan.  God's snake-related punishment recorded in Numbers 21:6-9 demonstrated that only the Lord has ultimate power over serpents (and indeed over all evil).  Not only did he send venomous snakes to punish the Israelites because of their ingratitude, but he also provided the means of cure (i.e. the bronze snake) when his people repented and sought his mercy,.   It is noteworthy that although the Israelites were required to gaze up at the bronze serpent in order to receive restoration,k the Biblical text mentions no magical ritual or incantation.

Num 21:4-9
March of Israel through the Arabah. Plague of Serpents, and Brazen Serpent. - Num_21:4. As the Edomites refused a passage through their land when the Israelites left Mount Hor, they were obliged to take the way to the Red Sea, in order to go round the land of Edom, that is to say, to go down the Arabah to the head of the Elanitic Gulf.

Num_21:5-6

As they went along this road the people became impatient (“the soul of the people was much discouraged,” see Exo_6:9), and they began once more to murmur against God and Moses, because they had neither bread nor water (cf. Num_20:4.), and were tired of the loose, i.e., poor, food of manna (קְלֹקֵל from קָלַל). The low-lying plain of the Arabah, which runs between steep mountain walls from the Dead Sea to the Red Sea, would be most likely to furnish the Israelites with very little food, except the manna which God gave them; for although it is not altogether destitute of vegetation, especially at the mouths of the wadys and winter torrents from the hills, yet on the whole it is a horrible desert, with a loose sandy soil, and drifts of granite and other stones, where terrible sand-storms sometimes arise from the neighbourhood of the Red Sea (see v. Schubert, R. ii. pp. 396ff., and Ritter, Erdk. xiv. pp. 1013ff.); and the want of food might very frequently be accompanied by the absence of drinkable water. The people rebelled in consequence, and were punished by the Lord with fiery serpents, the bite of which caused many to die. שְׂרָפִים נְחָשִׁים, lit., burning snakes, so called from their burning, i.e., inflammatory bite, which filled with heat and poison, just as many of the snakes were called by the Greeks, e.g., the äéøá́ò ðñçóôç͂ñåò, and καύσωνες (Dioscor. vii. 13: Aelian. nat. anim. vi. 51), not from the skin of these snakes with fiery red spots, which are frequently found in the Arabah, and are very poisonous.

(Note: This is the account given by v. Schubert, R. ii. p. 406: “In the afternoon they brought us a very mottled snake of a large size, marked with fiery red spots and wavy stripes, which belonged to the most poisonous species, as the formation of its teeth clearly showed. According to the assertion of the Bedouins, these snakes, which they greatly dreaded, were very common in that neighbourhood.”)

Num_21:7

This punishment brought the people to reflection. They confessed their sin to Moses, and entreated him to deliver them from the plague through his intercession with the Lord. And the Lord helped them; in such a way, however, that the reception of help was made to depend upon the faith of the people.

Num_21:8-9

At the command of God, Moses made a brazen serpent, and put it upon a standard.

(Note: For the different views held by early writers concerning the brazen serpent, see Buxtorf, historia serp. aen., in his Exercitt. pp. 458ff.; Deyling, observatt. ss. ii. obs. 15, pp. 156ff.; Vitringa, observ. ss. 1, pp. 403ff.; Jo. Marck, Scripturariae Exercitt. exerc. 8, pp. 465ff.; Iluth, Serpens exaltatus non contritoris sed conterendi imago, Erl. 1758; Gottfr. Menken on the brazen serpent; Sack, Apologetick, 2 Ausg. pp. 355ff. Hoffmann, Weissagung u. Erfüllung, ii. pp. 142, 143; Kurtz, History of the Old Covenant, iii. 345ff.; and the commentators on Joh_3:14 and Joh_3:15.)

Whoever then of the persons bitten by the poisonous serpents looked at the brazen serpent with faith in the promise of God, lived, i.e., recovered from the serpent's bite. The serpent was to be made of brass or copper, because the colour of this metal, when the sun was shining upon it, was most like the appearance of the fiery serpents; and thus the symbol would be more like the thing itself.

Even in the book of Wis. (Num_16:6-7), the brazen serpent is called “a symbol of salvation; for he that turned himself toward it was not saved by the thing that he saw, but by Thee, that art the Saviour of all.” It was not merely intended, however, as Ewald supposes (Gesch. ii. p. 228), as a “sign that just as this serpent hung suspended in the air, bound and rendered harmless by the command of Jehovah, so every one who looked at this with faith in the redeeming power of Jehovah, was secured against the evil, - a figurative sign, therefore, like that of St. George and the Dragon among ourselves;” for, according to this, there would be no internal causal link between the fiery serpents and the brazen image of a serpent. It was rather intended as a figurative representation of the poisonous serpents, rendered harmless by the mercy of God. For God did not cause a real serpent to be taken, but the image of a serpent, in which the fiery serpent was stiffened, as it were, into dead brass, as a sign that the deadly poison of the fiery serpents was overcome in this brazen serpent. This is not to be regarded as a symbol of the divine healing power; nor is the selection of such a symbol to be deduced and explained, as it is by Winer, Kurtz, Knobel, and others, from the symbolical view that was common to all the heathen religions of antiquity, that the serpent was a beneficent and health-bringing power, which led to its being exalted into a symbol of the healing power, and a representation of the gods of healing. This heathen view is not only foreign to the Old Testament, and without any foundation in the fact that, in the time of Hezekiah, the people paid a superstitious worship to the brazen serpent erected by Moses (2Ki_18:4); but it is irreconcilably opposed to the biblical view of the serpent, as the representative of evil, which was founded upon Gen_3:15, and is only traceable to the magical art of serpent-charming, which the Old Testament abhorred as an idolatrous abomination. To this we may add, that the thought which lies at the foundation of this explanation, viz., that poison is to be cured by poison, has no support in Hos_13:4, but is altogether foreign to the Scriptures. God punishes sin, it is true, by sin; but He neither cures sin by sin, nor death by death. On the contrary, to conquer sin it was necessary that the Redeemer should be without sin; and to take away its power from death, it was requisite that Christ, the Prince of life, who had life in Himself, should rise again from death and the grave (Joh_5:26; Joh_11:25; Act_3:15; 2Ti_1:10).

The brazen serpent became a symbol of salvation on the three grounds which Luther pointed out. In the first place, the serpent which Moses was to make by the command of God was to be of brass or copper, that is to say, of a reddish colour, and (although without poison) altogether like the persons who were red and burning with heat because of the bite of the fiery serpents. In the second place, the brazen serpent was to be set up upon a pole for a sign. And in the third place, those who desired to recover from the fiery serpent's bite and live, were to look at the brazen serpent upon the pole, otherwise they could not recover or live (Luther's Sermon on Joh_3:1-15). It was in these three points, as Luther has also clearly shown, that the typical character of this symbol lay, to which Christ referred in His conversation with Nicodemus (Joh_3:14). The brazen serpent had the form of a real serpent, but was “without poison, and altogether harmless.” So God sent His Son in the form of sinful flesh, and yet without sin (Rom_8:3; 2Co_5:21; 1Pe_2:22-24). - 2. In the lifting up of the serpent as a standard. This was a δειγματίζειν ἐν παρρησίᾳ, a èñéáìâåṍåéí (a “showing openly,” or “triumphing”), a triumphal exhibition of the poisonous serpents as put to death in the brazen image, just as the lifting up of Christ upon the cross was a public triumph over the evil principalities and powers below the sky (Col_2:14-15). - 3. In the cure effected through looking at the image of the serpent. Just as the Israelites had to turn their eyes to the brazen serpent in believing obedience to the word of the Lord, in order to be cured of the bite of the poisonous serpents, so much we look with faith at the Son of man lifted up upon the cross, if we would be delivered from the bite of the old serpent, from sin, death, the devil, and hell. “Christ is the antitype of the serpent, inasmuch as He took upon Himself the most pernicious of all pernicious potencies, viz., sin, and made a vicarious atonement for it” (Hengstenberg on Joh_3:14). The brazen image of the serpent was taken by the Israelites to Canaan, and preserved till the time of Hezekiah, who had it broken in pieces, because the idolatrous people had presented incense-offerings to this holy relic (2Ki_18:4).

Scholars have often speculated that Hezekiah destroyed the Nechushtan because it had come to be worshiped in the Temple and hence was as objectionable as the other cultic objects condemned in @ Kings 18:4 ( He removed the high places, demolished the sacred pillars, and tore down the Asherah poles. He also demolished the bronze serpent that Moses had crafted, because the Israelis had been burning incense to it right up until that time. Hezekiah called it a piece of brass ).

In the entire Deuteronomic History the Nechushtan is mentioned nowhere else except in the passage from 2 Kings.  If this snake were really an image that had been worshiped in the Temple, we would expect it to be criticized by Deuteronomist.

  A professor proposes a different explanation. proposes different explanation.  She believes the destruction of the Nechushtan can best be understood in the context of the politcs of the time.

  In the late 8th century B.C.E.  Hezekiah was a vassal of Assyria, the superpower of the day.  When Hezekiah joined a rebellion against Assyria (2 Kings 18:7   So the LORD was with him, and Hezekiah prospered wherever he went, even when he rebelled against the king of Assyria, refusing to serve ),the Assyrian ruler Sennacherib invaded Judah.  According to the famous cuneiform prism of Sennacherihb, he conquered 46 fortified Judahite cities.  The Bible admits as much 2 Kings 18:13( During the fourteenth year of the reign of King Hezekiah, King Sennacherib of Assyria approached all of the walled cities of Judah and seized them. ) we are told that Sennarcherib captured all the fortified Judahite cities and deported a part of the population.  The Sennacherib prism states that he took prisoner 200,150 Israelites as well as horses, mule, camels and cattle