But though this is the chief point of analogy there are others. We do not know _precisely_ what the Israelites would think of the Brazen Serpent. We need not repeat from the sacred narrative the circumstances in which it was formed and lifted up in the wilderness. The singularity of the remedy provided for the plague of serpents under which the Israelites were suffering, consisted in this, that it resembled the disease. Serpents were destroying them, and from this destruction they were saved by a serpent. This special mode of cure was obviously not chosen without a reason. To those among them who were instructed in the symbolic learning of Egypt there might be in this image a significance which is lost to us. From the earliest times the serpent had been regarded as man's most dangerous enemy--more subtle than any beast of the field, more sudden and stealthy in its attack, and more certainly fatal. The natural revulsion which men feel in its presence, and their inability to cope with it, seemed to fit it to be the natural representative of the powers of spiritual evil. And yet, strangely enough, in the very countries in which it was recognised as the symbol of all that is deadly, it was also recognised as the symbol of life. Having none of the ordinary members or weapons of the wilder lower creatures, it was yet more agile and formidable than any of them; and, casting its skin annually, it seemed to renew itself with eternal youth. And as it was early discovered that the most valuable medicines are poisons, the serpent, as the very "personification of poison," was looked upon as not only the symbol of all that is deadly, but also of all that is health-giving. And so it has continued to be, even to our own days, the recognised symbol of the healing art, and, wreathed round a staff, as Moses had it, it may still be seen sculptured on our own hospitals and schools of medicine.
But whatever else the agonised people saw in the brazen image, they must at any rate have seen in its limp and harmless form a symbol of the power of their God to make all the serpents round about them as harmless as this one. The sight of it hanging with drooping head and motionless fangs was hailed with exultation as the trophy of deliverance from all the venomous creatures it represented. They saw in it their danger at an end, their enemy triumphed over, their death slain. They knew that the manufactured serpent was only a sign, and had in itself no healing virtue, but in looking at it they saw, as in a picture, God's power to overcome the most noxious of evils.
That which Moses lifted up for the healing of the Israelites was a likeness, not of those who were suffering, but of that from which they were suffering. It was an image, not of the swollen limbs and discoloured face of the serpent-bitten, but of the serpents that poisoned them. It was this image, representing as slain and harmless the creature which was destroying them, which became the remedy for the pains it inflicted. Similarly, our Lord instructs us to see in the cross not so much our own nature suffering the extreme agony and then hanging lifeless, as sin suspended harmless and dead there. All the virus seemed to be extracted from the fiery, burning fangs of the snakes, and hung up innocuous in that brazen serpent; so all the virulence and venom of sin, all that is dangerous and deadly in it, our Lord bids us believe is absorbed in His person and rendered harmless on the cross.
With this representation the language of Paul perfectly agrees. God, he tells us, "made Christ to be sin for us." It is strong language; yet no language that fell short of this would satisfy the symbol. Christ was not merely made man, He was made sin for us. Had He merely become man, and thus become involved in our sufferings, the symbol of the serpent would scarcely have been a fair one. A better image of Him would in that case have been a poisoned Israelite. His choice of the symbol of the brazen serpent to represent Himself upon the cross justifies Paul's language, and shows us that He habitually thought of His own death as the death of sin.