Números 21

Números 21

Spurgeon - Notwithstanding all these provoking rebellions and detestable enormities the Lord still heard their prayer and pitied them. This is very wonderful, very godlike. One would have thought that the Lord would have shut out their prayer, seeing they had shut their ears against his admonitions; but no, he had a father's heart, and a sight of their sorrows touched his soul, the sound of their cries overcame his heart, and he looked upon them with compassion. His fiercest wrath towards his own people is only a temporary flame, but his love burns on for ever like the light of his own immortality. And he remembered for them his covenant. The covenant is the sure foundation of mercy, and when the whole fabric of outward grace manifested in the saints lies in ruins this is the fundamental basis of love which is never moved, and upon it the Lord proceeds to build again a new structure of grace. Covenant mercy is sure as the throne of God. He...relented according to the greatness of His lovingkindness. He did not carry out the destruction which he had commenced. Speaking after the manner of men he changed his mind, and did not leave them to their enemies to be utterly cut off, because he saw that his covenant would in such a case have been broken. The Lord is so full of grace that he has not only mercy but mercies, yea a multitude of them, and these hive in the covenant and treasure up good for the erring sons of men. And Moses interceded for the people - Once again Moses interceded with Yahweh so that the entire congregation would not die which would have occurred had the serpents continued inflicting their fatal bites. Moses does not tell us whether he prayed the specific request of the Israelites or just that the people might not die. The Septuagint translates palal (used of Moses praying for Aaron and Israel - Dt 9:20, 26) with the verb euchomai which speaks of petitionary prayer, expressing a strong desire for something (as in Ro 9:3). This event recalls Numbers 11:2+ where "The people therefore cried out to Moses, and Moses prayed (palal) to the LORD and the fire (Nu 11:1+) died out." THOUGHT - Repeatedly in Exodus and Numbers Moses intercedes for the people with Jehovah giving us a clear foreshadowing of our great High Priest and Intercessor Christ Jesus. Romans 8:34+ says "Who is the one who condemns? Christ Jesus is He who died, yes, rather Who was raised, Who is at the right hand of God, who also intercedes (present tense = continually) for us.." Hebrews 7:25+ says "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to (continually - present tense) make intercession for them." Intercede (06419)(palal) means "to pray, intervene, meditate, judge." W E Vine writes palal is "Found in both biblical and modern Hebrew, this word occurs 84 times in the Hebrew Old Testament. The word is used 4 times in the intensive verbal form (piel); the remaining 80 times are found in the reflexive or reciprocal form (Hithpael), in which the action generally points back to the subject. In the intensive form pālal expresses the idea of "to mediate, to come between two parties," always between human beings. Thus, "if a man sins against a man, God will mediate for him…" (1 Sa. 2:25RSV). "To mediate" requires "making a judgment," as in Ezek. 16:52: "Thou also, which hast judged thy sisters…." In the remaining 2 references in which the intensive form is used, pālal expresses "making a judgment" in Ge. 48:11 and "coming between" ("Phinehas stood up and interposed,") in Ps. 106:30+. The first occurrence of pālal in the Old Testament is in Ge 20:7, where the reflexive or reciprocal form of the verb expresses the idea of "interceding for, prayer in behalf of": "He shall pray for thee." Such intercessory praying is frequent in the Old Testament: Moses "prays" for the people's deliverance from the fiery serpents (Nu 21:7); he "prays" for Aaron Num. (Deut.9:20); and Samuel "intercedes" continually for Israel (1 Sam. 12:23). Prayer is directed not only toward Yahweh but toward pagan idols as well (Isa. 44:17). Sometimes prayer is made to Yahweh that He would act against an enemy: "That which thou hast prayed to me against Sennacherib king of Assyria I have heard" (2 Kings 19:20). Just why this verb form (Hithpael) is used to express the act of praying is not completely clear. Since this verb form (Hithpael) points back to the subject, in a reflexive sense, perhaps it emphasizes the part which the person praying has in his prayers. Also, since the verb form can have a reciprocal meaning between subject and object, it may emphasize the fact that prayer is basically communication, which always has to be two-way in order to be real. (Vine's Expository Dictionary of Old Testament and New Testament Words) Baker adds that palal is "the most common Hebrew word used to describe the general act of prayer (Jer. 29:7). It was often used to describe prayer offered in a time of distress, such as Hannah’s prayer for a son (1 Sam. 1:10, 12); Elisha’s prayer for the dead boy (2 Kgs. 4:33); Hezekiah’s prayer for protection and health (2 Kgs. 19:15; 20:2); and Jonah’s prayer from the fish (Jon. 2:1[2]). In some contexts, this word described a specific intercession of one person praying to the Lord for another, such as Abraham for Abimelech (Gen. 20:7, 17); Moses and Samuel for Israel (Num. 11:2; 21:7; 1 Sam. 7:5); the man of God for the king (1 Kgs. 13:6); or Ezra and Daniel for Israel’s sins (Ezra 10:1; Dan. 9:4, 20). This prayer of intercession could also be made to a false god (Isa. 44:17; 45:14). (CWD) Palal - 84x in 82v - expected(1), intercede(2), interceded(1), interposed(1), made judgment favorable(1), make supplication(1), mediate(1), pray(36), prayed(28), praying(8), prays(4). Gen. 20:7; Gen. 20:17; Gen. 48:11; Num. 11:2; Num. 21:7; Deut. 9:20; Deut. 9:26; 1 Sam. 1:10; 1 Sam. 1:12; 1 Sam. 1:26; 1 Sam. 1:27; 1 Sam. 2:1; 1 Sam. 2:25; 1 Sam. 7:5; 1 Sam. 8:6; 1 Sam. 12:19; 1 Sam. 12:23; 2 Sam. 7:27; 1 Ki. 8:28; 1 Ki. 8:29; 1 Ki. 8:30; 1 Ki. 8:33; 1 Ki. 8:35; 1 Ki. 8:42; 1 Ki. 8:44; 1 Ki. 8:48; 1 Ki. 8:54; 1 Ki. 13:6; 2 Ki. 4:33; 2 Ki. 6:17; 2 Ki. 6:18; 2 Ki. 19:15; 2 Ki. 19:20; 2 Ki. 20:2; 1 Chr. 17:25; 2 Chr. 6:19; 2 Chr. 6:20; 2 Chr. 6:21; 2 Chr. 6:24; 2 Chr. 6:26; 2 Chr. 6:32; 2 Chr. 6:34; 2 Chr. 6:38; 2 Chr. 7:1; 2 Chr. 7:14; 2 Chr. 30:18; 2 Chr. 32:20; 2 Chr. 32:24; 2 Chr. 33:13; Ezr. 10:1; Neh. 1:4; Neh. 1:6; Neh. 2:4; Neh. 4:9; Job 42:8; Job 42:10; Ps. 5:2; Ps. 32:6; Ps. 72:15; Ps. 106:30; Isa. 16:12; Isa. 37:15; Isa. 37:21; Isa. 38:2; Isa. 44:17; Isa. 45:14; Isa. 45:20; Jer. 7:16; Jer. 11:14; Jer. 14:11; Jer. 29:7; Jer. 29:12; Jer. 32:16; Jer. 37:3; Jer. 42:2; Jer. 42:4; Jer. 42:20; Ezek. 16:52; Dan. 9:4; Dan. 9:20; Jon. 2:1; Jon. 4:2 Serpents (05175) (nahas/nachash) is a masculine noun describing a literal serpent (Ex. 4:3; Nu 21:6; Dt. 8:15; Eccl. 10:8; Amos 5:19) or the image as here in Numbers 21:9. Nachash is used figuratively - Satan as the tempter (Ge. 3:1, 2, 4, 13, 14); tribe of Dan (Ge. 49:17); wicked rulers (Ps. 58:4); and enemies (Isa. 14:29; Jer. 8:17; 46:22). Gilbrant - nāchāsh is attested in Ugaritic and Middle Hebrew. Nāchāsh is used as a generic term that covers over thirty species (OF SERPENTS) native to the region. In its literal sense, nāchāsh refers to actual serpents, like the serpent in the Garden of Eden (Gen. 3:1f, 4, 13f). When the Lord commanded Moses to cast his rod to the ground, it became an actual serpent (Exo. 4:3; 7:15). Further, the Lord sent fiery serpents to bite the murmuring Israelites in the wilderness (Num. 21:6; Deut. 8:15), and when Moses prayed that the Lord would remove them (Num. 21:7), the Lord commanded him to make a bronze serpent and hang it on a pole so the people could be healed when they looked at it (Num. 21:9). In later days, King Hezekiah destroyed this bronze serpent because the people began to worship it (2 Ki. 18:4). Jeremiah warned that the Lord will send serpents to bite false teachers (Jer. 8:17), and Amos warned that the Lord would send serpents to bite those who think they can hide from coming judgment (Amos 9:3). Agur the son of Jakeh regarded the way a serpent slithers across a rock as a great marvel (Prov. 30:19). In the messianic kingdom, the serpent will continue to eat dust (Isa. 65:25). At times, nāchāsh denotes celestial constellations. Job referred to one of the constellations as "the crooked serpent" (Job 26:13). Isaiah associated the leviathan with the "fleeing serpent" and the "crooked serpent," a possible reference to the constellation (Isa. 27:1). Metaphorically, the word is associated with evil and judgment. Jacob likened Dan to "a serpent by the way" when he blessed his sons (Gen. 49:17). The psalmist compared the metaphorical venom of the wicked to the poison of a serpent (Ps. 58:4), and the tongue of a violent man to that of a serpent (Ps. 140:3). Solomon likened the results of drunkenness (Prov. 23:32), the result of careless action (Ecc. 10:8) and the consequence of careless words (Ecc. 10:11) to being bitten by a serpent. In Isaiah, a serpent's venomous offspring serves as an illustration of the certainty of ultimate judgment (Isa. 14:29). Jeremiah compared the impending movement of the Babylonian troops against Egypt to the silent slithering of a serpent (Jer. 46:22), and Amos likened the consequences of an unwise desire for the Day of the Lord to being bitten by a serpent in the security of one's house (Amos 5:19). Finally, Micah likened the shame of the nations, when the Lord restores the people of Israel, to a serpent eating dust (Mic. 7:17). (The Complete Biblical Library Hebrew-English Dictionary) TWOT has a lengthy note on nahas/nachash - This is the most common word for “snake.”....The first five occurrences of nāḥāš are in Gen 3 (Ge 3:1, 2, 4, 13, 14) and of course refer to the creature that tempted Eve to disobey God. Paul alludes to this incident in 2 Cor 11:3 and John in Rev 12:9ff. In all instances, including the LXX translation, the Greek word is ophis. Opinions differ as to whether this was a satan-inspired snake or a name for satan himself (J. O. Buswell. Systematic Theology of the Christian Religion, I, Zondervan, 1962, pp. 264–65). Only naturalistic theology could hold that it was a mere snake referred to in myth or legend. Nahas/nachash occurs in Ex 4:3; 7:15, in connection with Moses’ rod turning to a “serpent.” During the wilderness wanderings of the Israelites the Lord sent “fiery serpents.” Nu 21:6, 7, 9; Dt 8:15, and 2 Kgs 18:4 refer both to the plague and the bronze “serpent” nĕḥūštān which Moses made. Normally the “serpent” is something evil. But anyone poisoned with venom could, by looking at the bronze “serpent,” be healed. Jesus alluded to this episode in John 3:14. As the object of faith resembled the curse in the case of the “snakes,” so Jesus resembled the cursed in that he took the form of a servant and was made in the likeness of man (Phil 2:7). There are at least two more noteworthy features of this account of Moses’ bronze “snake.” First, the word nāḥāš is almost identical to the word for “bronze” or “copper,” Hebrew nĕḥōšet (q.v.). Some scholars think the words are related because of a common color of snakes (cf. our “copperhead”), but others think that they are only coincidentally similar. From 2 Kgs 18:4 we can assume that the bronze “serpent” became a relic, a religious fetish, and that the people of God, acting like ordinary men, wanted to worship it. The name given it was “Nehushtan,” which may refer to the words nāḥāš (snake) and/or nĕḥōšet (brass). Both Jeremiah and Amos may be alluding to this desert incident when they threaten punishment in the form of “serpents” (Jer 8:17; Amos 5:19; 9:3). Isaiah and Micah may have Gen 3:14 in mind when they speak of licking the dust like a “serpent” (Isa 65:25; Mic 7:17). Both Job and Isaiah mention the leviathan (q.v.) or dragon or crooked “serpent” in connection with God’s power (Job 26:13; Isa 27:1). Other characteristics of “snakes” receive mention. Genesis 49:17 seems to refer to a serpent’s stealth; Ps 58:4, 140:3 [H 4]; Prov 23:32, Eccl 10:8, 11, Jer 8:17, Amos 5:19, and 9:3 to the poisonous bite; Prov 30:19 to their climbing ability on a smooth surface; and Jer 46:22 to the hissing sound they make. Three passages (Ps 54:4–5; Eccl 10:11; Jer 8:17) may refer to “snake” charming. Again, the word nāḥāš is similar to the word laḥaš (enchantment or divination) in those passages (cf. nāḥaš). Three or four people and one city have names derived from this root: Nahaš, the king of Ammon (I Sam 11:1, et al.); Nahaš, the father of Abigail and Zeruiah (II Sam 17:25); Nahšon, the son of Aminadab and brother-in-law of Aaron (Ex 6:23 et al.); Nehšta, the mother of king Jehoiakin (II Kgs 24:8); and the city of Nahaš (Ir-nahash in most translations, I Chr 4:12). Since there are several identical roots, these names may not necessarily mean “snake” but perhaps “diviner” (naḥaš) or “copper” (nĕḥōšet). NIDOTTE - The snake was universally feared throughout the ANE and symbolized sovereignty, life, fertility, wisdom, chaos, and death. Dating back to Chalcolithic times, snakes in Mesopotamia appeared as cultic symbols on pottery and bronze castings. In the Gilgamesh Epic the wise serpent robs the hero of a plant that could give him immortality. Egyptian pharaohs wore headgear with an erect cobra in front, signifying divine power and protection. The snake, however, is also symbolic of death and chaos, evident in Marduk’s victory over the sea serpent Tiamat and Re’s subjugation of the evil Apep. The Canaanites borrowed the serpent symbol from the Hyksos and used it to represent the divine power of life. OT 1. Identification. Palestine today is home to over thirty species of snakes; only six are poisonous. These species are presumed in nearly all biblical references to snakes. The “f” sound in many of the Heb. terms is likely onomatopoeic for the snake’s puffing noise. The generic term is נָחָשׁ, which appears in parallel with שְׁפִיפֹן (viper, Gen 49:17, NIV), פֶּתֶן (cobra, Ps 58:4 [5], NIV), אַכשׁוּב (viper, Ps 140:3 [4], NIV), צִפְעֹנִי (viper[s], Prov 23:32; Jer 8:17, NIV), צֶפַע (viper, Isa 14:29, NIV), and also refers to Leviathan, the monster (תַּנִּין) of the sea (Isa 27:1). The adj. שָׂרָף modifies נָחָשׁ to indicate either its reddish color or inflammatory bite (Num 21:6; Deut 8:15). Moses cast a bronze or copper (נְּחֹשֶׁת) snake, which was later named Nehushtan (Num 21:9; 2 Kgs 18:4). When שָׂרָף appears as a nom., it indicates either seraphs (Isa 6:2, 6), the snakes in the wilderness (Num 21:8), or some other kind of snake characterized as מְעוֹפֵף (lit. flying; Isa 14:29; 30:6). The understanding of this last type as “flying serpents” rests on a report by Herodotus (3:107, 109), but the biblical description could also indicate a jab or prick, thus NIV “darting.” Ps 58:4–5 [5–6] associates the act of charming with the פֶּתֶן, likely the Egyptian cobra (also called uraeus, Naja ḥaje). It appears in parallel with תַּנִּין (serpent[s], Deut 32:33; Ps 91:13, NIV), אֶפְעֶה (adder, Job 20:16, NIV), נָחָשׁ (snake, Ps 58:4 [5], NIV), and צִפְעֹנִי (viper, Isa 11:8). The אֶפְעֶה (NIV adder) may be the deadly sand viper (Echis colorata). The hapleg. אַכְשׁוּב appears only in Ps 140:3 [4], where it is clearly a snake (maybe the horned viper, Cerastes cornutus), though the Tg. and 11QPsa understood it as a corruption of עַכָּבִישׁ, spider (cf. Job 8:14; Isa 59:5). The LXX translates it with ἀσπίς (#835), asp (cf. Rom 3:13). The NIV translates both צִפְעֹנִי (and the collective, צֶפַע, Isa 14:29 only) as viper. The MT’s accentuation of Jer 8:17 understands צִפְעֹנִים as an attributive adj. modifying נְחָשִׁים, yielding the translation “deadly snakes” (the NIV takes the words as two noms.). This creature is likely the largest and most dangerous snake in Palestine, the yellow Vipera xanthina. The NIV construes the hapleg. קִפּוֹז (Isa 34:15) as a dialectical equivalent of קִפֹּוד (owl, as in 34:11; Zeph 2:14), and indeed the passage does concern birds, though some understand the creature as the harmless arrow snake (Eryx jaculus) or the common tree snake (Coluber jugularis). The שְׁפִיפֹן appears only in Gen 49:17 and may be the horned viper. The vb. נָשַׁךְ usually refers to the biting of snakes but once metaphorically describes false prophets as biters, signifying the deadly effect of their appetite (Mic 3:5). In Hab 2:7 it forms a wordplay with נֶשֶׁךְ, interest in the financial sense. Nachash - 29x in 26v - Ge 3:1; Ge 3:2; Ge 3:4; Ge 3:13; Gen. 3:14; Gen. 49:17; Ex. 4:3; Ex. 7:15; Num. 21:7; Num. 21:9; 2 Ki. 18:4; Job 26:13; Ps. 58:4; Ps. 140:3; Prov. 23:32; Prov. 30:19; Eccl. 10:8; Eccl. 10:11; Isa. 14:29; Isa. 27:1; Isa. 65:25; Jer. 8:17; Jer. 46:22; Amos 5:19; Amos 9:3; Mic. 7:17 Question: What was Nehushtan? Answer: The word Nehushtan occurs one time in the Bible, in 2 Kings 18:4, “He [Hezekiah] removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan).” Second Kings 18:4 points back to Numbers 21:6–9, “Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, ‘We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us.’ So Moses prayed for the people. And the LORD said to Moses, ‘Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’ So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.” In the time between Moses and Hezekiah, the Israelites began worshiping the “fiery serpent” Moses made out of bronze. It is only mentioned in connection with Hezekiah’s reforms, but the Nehushtan worship could have been taking place long before Hezekiah. While it is understandable how an item that brought miraculous healing could become an object of worship, it was still blatant disobedience to God’s commands (Exodus 20:4–5). The bronze serpent was God’s method of deliverance during the incident recorded in Number 21. There is no indication that God intended it to ever be used again. While He does not refer to it as “Nehushtan,” Jesus does mention the bronze serpent in John 3:14, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” Just as anyone who was bitten by a serpent could be healed by looking to the bronze serpent Moses lifted up, so can anyone look to Jesus, who was lifted up on the cross, to be spiritually healed, delivered, and saved. Interestingly, the word Nehushtan appears to simply mean “piece of brass.” Perhaps Hezekiah named it “Nehushtan” to remind people that it was only a piece of brass. It had no power in it. Even in the Numbers 21 incident, it was God who healed, not Nehushtan. Nehushtan should be a powerful reminder to us all that even good things—and good people—can become idols in our lives. Our praise, worship, and adoration are to be directed to God alone. Nothing else, regardless of its amazing history, is worthy.GotQuestions.org Related Resource: Nehoshet: Copper, Bronze or Brass? Which are Plausible in the Tanakh? - from the Jewish Bible Quarterly - interesting discussions of Solomon's "Great Bronze Sea" and the bronze snake of Numbers 21:9 fame - Nehushtan. Numbers 21:8 Then the LORD said to Moses, "Make a fiery serpent, and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." BGT Numbers 21:8 καὶ εἶπεν κύριος πρὸς Μωυσῆν ποίησον σεαυτῷ ὄφιν καὶ θὲς αὐτὸν ἐπὶ σημείου καὶ ἔσται ἐὰν δάκῃ ὄφις ἄνθρωπον πᾶς ὁ δεδηγμένος ἰδὼν αὐτὸν ζήσεται NET Numbers 21:8 The LORD said to Moses, "Make a poisonous snake and set it on a pole. When anyone who is bitten looks at it, he will live." NLT Numbers 21:8 Then the LORD told him, "Make a replica of a poisonous snake and attach it to a pole. All who are bitten will live if they simply look at it!" ESV Numbers 21:8 And the LORD said to Moses, "Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live." NIV Numbers 21:8 The LORD said to Moses, "Make a snake and put it up on a pole; anyone who is bitten can look at it and live." KJV Numbers 21:8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. YLT Numbers 21:8 And Jehovah saith unto Moses, 'Make for thee a burning serpent, and set it on an ensign; and it hath been, every one who is bitten and hath seen it -- he hath lived. LXE Numbers 21:8 And Moses prayed to the Lord for the people; and the Lord said to Moses, Make thee a serpent, and put it on a signal-staff; and it shall come to pass that whenever a serpent shall bite a man, every one so bitten that looks upon it shall live. ASV Numbers 21:8 And Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live. CSB Numbers 21:8 Then the LORD said to Moses, "Make a snake image and mount it on a pole. When anyone who is bitten looks at it, he will recover." NKJ Numbers 21:8 Then the LORD said to Moses, "Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live." NRS Numbers 21:8 And the LORD said to Moses, "Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live." NAB Numbers 21:8 and the LORD said to Moses, "Make a saraph and mount it on a pole, and if anyone who has been bitten looks at it, he will recover." NJB Numbers 21:8 and Yahweh replied, 'Make a fiery serpent and raise it as a standard. Anyone who is bitten and looks at it will survive.' GWN Numbers 21:8 The LORD said to Moses, "Make a snake, and put it on a pole. Anyone who is bitten can look at it and live." Ps 106:43-45 Ps 145:8 Numbers 21 Resources - Multiple Sermons and Commentaries Bronze Serpent on Standard STARING AT A SERPENT ON A STANDARD AND SURVIVING Then the LORD said to Moses, "Make a fiery serpent, and set it on a standard - God does not answer by removing the snakes but by potentially removing the fatal effect of the venom. The people would still be bit and feel the fiery venom begin to course forth from the bite site. It is fascinating that the Septuagint translates standard (nec/nes) with the Greek noun semeion which means a distinguishing mark, which BDAG says is "a sign or distinguishing mark whereby something is known!" This word is found most in the Gospels (68/77 with 17 in John's Gospel) and most to describe miraculous (supernatural, divinely enabled) events (most performed by Jesus) which were intended to be a pointer (especially that God was involved in the sign) or a means of confirmation as in the Gospel of John where there were 7 (supernatural) signs by Jesus that specifically pointed to the fact the Man Jesus was also the prophesied Christ, the Son of God! (Jn 20:31). Clearly this OT sign points to Jesus the Savior of the world. Standard (05251)(nec/nes) means a banner, an ensign, a standard, a signal pole (wood pole which was visible when raised - Nu 21:8), a signal (non-verbal communication - Nu 26:10, Jer 4:6), a sail (for a boat - Isa 33:23). Nec/nes served as a rallying point or standard which drew people together for some common action for or for the communication of important information. The banner could be an ornamental piece of cloth on the end of a staff or pole as a leader’s signal. Usually the signal was placed on a high place in the camp. Here the signal pole stands for (is a metaphor if you will) the Messiah Who was raised (pun intended - cf Ro 4:25+) to give life to all who were inflicted with the eternally fatal "serpent's bite" (as all humanity was! Ro 5:12+)! Hallelujah! Amen And it shall come about, that everyone who is bitten, when he looks at it, he will live - Just one look is all God demanded and the person would miraculously survive the uniformly fatal venom. It seems so simple, maybe even too simple -- just look and live physically. It points to the simplicity of the Gospel -- just believe and live eternally! FSB - In the ancient Near East, serpents were widely associated with life and healing because they shed their skin. The prescientific observance of this ability led people to assume the serpent had regenerative power. Even today, the most common insignia associated with the medical profession (ED: caduceus) contains two intertwined snakes (picture). THOUGHT - The bite of the viper was but a faint SHADOW to remind the people of God's righteous anger against sin that resulted from the "bite" of the serpent in Genesis 3, resulting in a uniformly fatal wound to every person born in Adam. Paul writes "Therefore, just as through one man sin (ADAM) entered into the world, and death through sin, and so death spread to all men, because all sinned." (Ro 5:12+). The fatal effect of the viper bite was symbolically propitiated in the raised up bronze serpent based which reflected God's great grace and mercy to those condemned to die. The BRONZE SERPENT was "a mere shadow of what is to come; but the substance belongs to Christ." (Col 2:17+) Jesus declared “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up so that whoever believes (COMPARE WHOEVER LOOKS TO THE BRONZE SERPENT) will in Him have eternal life." (Jn 3:14-15+) Paul adds "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him." (2Co 5:21+). In other words, our Lord Jesus Christ referred to the "bronze serpent" figuratively as a type of His own approaching death on the cross (Jn 3:14+), where he was “made sin for us” (2Co 5:21) and where He bore our sins deserving the death (1 Peter 2:24+). He died the death He did not deserve, to give us the eternal life we could never earn. Tragically what God meant for good, men took and used for evil! Fallen flesh refuses to simply look by faith to Christ lifted up on the "standard" of the Old Rugged Cross. Instead sinful men in their prideful deception make "gods" of their own vain imagination. And this is exactly what happened with the Bronze Serpent in Numbers 21, so that The bronze serpent was preserved for 730 years until Hezekiah (715–686 BC) broke it in pieces because the people were worshipping it. In contempt he gave it the name ‘Nehushtan’ (a play on the word nahas, ‘serpent’), meaning a ‘trifling thing’ (a worthless piece of brass), because it had become an object of worship. (2 Kings 18:4). What should have served as a symbol of hope pointing to the coming Messiah became an object of idol worship which Hezekiah destroyed. Henry