Mashiach: Nachash Kodesh

There are many things which G-d teaches us in his word. From week to week, each parasha seems to carry a particular theme or layered message. This week’s parashat is no different.

Personally, I get excited when I find another puzzle piece of Mashiach Yeshua, hidden in the TaNaK. They are like footprints in the path of Israel’s History; or a signature etched under every rock and on every tree, either known or waiting to be discovered.

In this week’s Parasha, Chukat, we see Mashiach Yeshua represented in a few different ways. First, he is seen in the Par Adumah (unblemished Red Heifer), whose body was consumed in fire and whose ashes were used for the water of purification. To this, the writer of Hebrews speaks “For if sprinkling ceremonially unclean persons with the blood of goats and bulls and the ashes of a heifer restores their outward purity; then how much more the blood of the Messiah, who, through the eternal Spirit, offered himself to G-d as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living God!” Second, we see the Rock from which water flowed to quench the thirst of the people. It is written in, 1Corinthians 10:4

 “they all drank the same drink from the Spirit — for they drank from a Spirit-sent Rock which followed them, and that Rock was the Messiah.”

And Thirdly (but surely not the last), we see the Mashiach in the brazen serpent that was lifted up for healing the people of Israel, who were bitten by deadly, venomous serpents. This example, we will take a deeper look to examine what exactly happened, how the sin of the people were judged, and how this very strange remedy was a shadow of good things to come.

First lets examine what exactly happened. In chapter 21, Israel traveled from Mount Hor toward the Sea of Suf. Here once again the Children of Israel begin complaining. It says:

Then they traveled from Mount Hor on the road toward the Sea of Suf in order to go around the land of Edom; but the people’s tempers grew short because of the detour.  The people spoke against God and against Moshe: “Why did you bring us up out of Egypt? To die in the desert? There’s no real food, there’s no water, and we’re sick of this miserable stuff we’re eating!”

In response, Adonai sent poisonous snakes among the people; they bit the people, and many of Isra’el’s people died. (Num. 21:4-6)

In the previous chapter, Adonai forbade Israel from attacking Edom (Children of Esav), and Edom had denied their request to pass through their land. Having to take a roundabout detour took a toll on the people. They were concerned that they would die in the wilderness like their ancestors. This kind of fear, frustration, and to them a sight of bleak hope, caused even the very blessed provision of food (from Heaven) and water (from the deep) to be despised in their eyes.

The place that they were situated was a barren place. Specifically, it was not a place that was suitable for agriculture or the growing of crops.  And even though they did have Manna to eat, and they had just received water from the Rock that Moshe struck (which was to be spoken to), they expected to receive something better sooner.

Naturally, we can be in the same or similar mode of heart when our expectations are being delayed, and we are enduring much trial or hardship on the journey. Then, in the next verse there is a strong response from Adonai in the form of venomous or fiery serpents that bit the children of Israel. This response was very fatal, in that many in Israel died because of the serpents. So, what was it that caused such response?

The passage says that, “the people spoke against Adonai and against Moshe. It wasn’t just by words of complaint about their situation, but they had soon forgotten all the acts and wonders that Adonai their G-d wrought for them.

In the Jerusalem Targum of this passage it says:

What an astounding judgement. G-d took the serpent of the Garden of Eden; the one who slandered G-d to Eve, who led Eve astray, and whose doctrine caused Adam to sin, G-d humbled to eat the dust of the earth. The judgement of the serpent is found in Gen 3:14

The LORD God said to the serpent, “Because you have done this, Cursed are you more than all cattle, And more than every beast of the field; On your belly you will go, And dust you will eat All the days of your life;

This is an interesting interpolation, because of Man, Adonai said:

In numbers , it says that the people who were still alive went to Moshe saying “We sinned by speaking against Adonai and against you. Pray to Adonai that he rid us of these snakes.” The first part of the remedy is the repenting of sin. They acknowledged their sin and sought forgiveness from Adonai and Moshe. And Moshe prayed for the people.

The remedy for this death, Adonai answered Moshe:

Moshe was to make a brazen serpent. This is significant, because bronze/copper was a metal associated with God’s judgment.

The description of the serpent as being fiery (Saraph) relates to either the color of the other serpents (like copper or shining bronze),or the poisonous venom that was inflicted on the victims (as like a “burning” sensation).

The use of nes or “banner” in such as Psalm 60:4

The “pole” may have been the tallest and most conspicuous of those military standards, which were planted (probably on some elevation) as rallying points for the various camps; or it may have been one loftier, made for the occasion.

Now lets take a step back. This at face value, this is strange. This is perhaps one of the most unusual and strangest accounts in the Torah. At first glance, it would seem to imply that this brazen/copper serpent had some kind of magical healing property.

In fact, archaeological excavations have unearthed copper serpents, probably used as healing idols of sorts. Perhaps this story, like the myths of creation or the flood, disseminated into the nations, surfacing in well known symbols today such as the Asclepius.

The Rod of Asclepius is associated with healing and restoration of health. It is the logo that’s used much in the medical industry, and used by associations like EMT Services, the American Medical Association, and with an interesting combination Blue Cross Blue Shield. Technically though, the earliest origin of this emblem is found here in the Torah. The image of the Brazen/Copper Serpent, however, did not itself heal, but God did, when an Israelite believed the word spoken to Moshe.

By this we see that it was by their trusting not in the image that was lifted up, but in Hashem.

All the Israelites had to do was look at the embodiment of sin being judged in the form of the serpent. But this was just at face value.

And this healing is understood not only of physical healing, but of the healing of the soul:

“as soon as they said, “we have sinned”, immediately their iniquity was atoned for; and they had the good news brought them “of the healing of the soul”

In the apochryphal book, Wisdom of Solomon, understanding is given what the Brazen Serpent was a sign of.

There is even more insight given as to who is being mentioned. Targum Yonatan explains:

The word for “Word” in that passage was Memra. This was an Aramaic term equivalent to the Logos or D’var found in Yochanan/John 1. It was even to the divine Word of G-d (the Pre-encarnate Yeshua).

The station the Israelites were now at, we find out in numbers 33:41, when this image was made, is called Tzalmonah, which means shade, but of which root word (Tzelem)signifies an image, shadow, or resemblance, as the brazen serpent was; from Mount Hor, where they were last, to this place.

This is a big clue! This is a shadow, image or resemblance of something greater. But what does the brazen serpent have to do with Mashiach?

The earliest relation that we can find in the Torah of the serpent and Mashiach, is Gen 3:15.

 “I will put animosity between you and the woman, and between your descendant and her descendant; he will bruise your head, and you will bruise his heel.” Gen 3:15

There is nothing specifically, that mentions messiah plainly with the exception of the seed(offspring)of the woman.

The Targum of Yonatan states:

“And it shall be when the sons of the woman consider the Torah, and perform (its) instructions, they will be prepared to smite you on your head to kill you. But when the sons of the woman forsake the commandment of the Torah, and perform not (its) instructions, you will be ready to wound them in their heel, and hurt them. Nevertheless there shall be a medicine for the sons of the woman, but for you, serpent, there shall be no medicine. However, for these there shall be a remedy for the heel in the days of the King Meshicha.”
Targum Jonathan on Genesis 3:15

In Isaiah 14:29, there is a curious warning against the P’lishtim, and an association with the serpents, namely the flying fiery serpent.

Scholars have suggested that the serpent mentioned refers to the King Hezekiah. Evidence for this is seen in association with 2Kings 18:8.

However, the Targum of Isaiah does reference a specific King as the flying fiery serpent…King Messiah! The Targum on Isaiah 14:29 paraphrases that passage:

In his meeting with Nakdimon, Meshiach Yeshua expounds on the Kingdom of God. During the discussion, Mashiach himself reveals His mission to Nakdimon in relation to the Brazen Serpent.

“As Moshe lifted up the serpent in the wilderness, even so must the Son of Man be lifted up. That whosoever believes in him should not perish, but have eternal life.”
John 3:14-15

The lifting up of Mashiach Yeshua on the crucifixion stake became a banner for Israel, a sign for the people, and an ensign for the nations. The brazen serpent had the form of a serpent, but not the poison and venomous nature of one; so Mashiach was sent, in the likeness of sinful flesh, and was found in fashion as a man, as a sinful man, but was without sin, and was perfectly holy; and yet being in this form, was made both sin and a curse, that he might redeem his people from both. Those bitten on account of their sin, died. Yet, if, they who were bitten looked upon the Brazen Serpent, they lived. Also Mashiach Yeshua declared that anyone…anyone who believes in Him (trusts in Him), will not die (that is in their sins), but have Chaiyei Olam (Eternal Life), on account of Mashiach.

 Mashiach Yeshua as the Brazen Serpent is a declaration to the nations that our sins which produce death, have been pinned to the stake and raised up high. If we just look to Him, gaze upon, consider, think on the name of the word of the Lord—if we look at Mashiach’s work on the Crucifixion stake, in repentance before God, we receive the healing of the Lord.

In fact, it was our diseases he bore, our pains from which he suffered;
yet we regarded him as punished, stricken and afflicted by God.
But he was wounded because of our crimes, crushed because of our sins;
the disciplining that makes us whole fell on him, and by his bruises* we are healed.