Chp.94-95 ~ A Teachable Spirit Born In The Jews By "Reason" Of The Law

“For tell me, was it not God who commanded by Moses that no image or likeness of anything which was in heaven above or which was on the earth should be made, and yet who caused the brazen serpent to be made by Moses in the wilderness, and set it up for a sign by which those bitten by serpents were saved? Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 246). Buffalo, NY: Christian Literature Company. Justin continues with Christ being the purpose and end of the Mosaic Law. Here, Justin returns to the discussion regarding the miracle of the bronze serpent as the sign and foreshadowing picture of the means that God would heal the children of God from the power of sin's curse. But what needs to be observed first is how Justin uses the Hebrew Law in order to reason with the Jews regarding Christ becoming a curse.

Justin pressures these Jews to explain why God would command that no image be made in the likeness of anything in heaven above or on the face of the earth to demonstrate the likeness of God, and yet the Spirit of God in Moses uses the liberty to set up a sign by which those bitten by the fiery serpents could be saved (by God) in beholding the bronze image of a serpent on a pole. On this, another of those who came on the second day said, “You have spoken truly: we cannot give a reason. For I have frequently interrogated the teachers about this matter, and none of them gave me a reason: therefore continue what you are speaking; for we are paying attention while you unfold the mystery, on account of which the doctrines of the prophets are falsely slandered.” Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 246). Buffalo, NY: Christian Literature Company. We see a righteous competition beginning here, between Justin and the Jewish teachers of the Law and Prophets. The Spirit of God yearns jealousy within Justin to labor for the loyalty of these Hebrew learners that might become followers of Christ. After not being able to receive a "reasonable" answer from the Jewish rabbis, these "particular" Jews receive a teachable heart to desire to understand "the Christian understanding" of the doctrines of the Law that can only be logically reconciled in and by Christ. So this dialogue continues over a course of time, as revealed by those whom came in on the "second day." Justin doesn't give the entire discourse of what was the "reasonable answer" that they judged "truly," which he had said the previous day, but he does summarize his points of interest for us in this journal that he kept for our learning.

These teachable Jews are now confessing that the prophets are slandered by the Jewish rabbis who are putting forth explanations that contradict the reasoning of the Law of God by the Prophets. The Jewish people understood enough about God that it is impossible for Him to lie or contradict Himself. And therefore, if there is a paradox (an apparent contradiction) in the Law, it is in the mind of sin (i.e. in us) and not the mind of God, because it is in our inability to perceive the truth that creates the contradiction, but not so with God. But the Christ is promised to save us from the mind of sin and to reconcile us to the mind of God where the mystery is unveiled; for the purpose of the Law was to give the mind of sin understanding and life (Hosea 4:6;Ps.19:7). And on a side note, we see Justin permitting these Jews to partake of "his" communion with God, but has not given them the permission to serve at the alter of the Lord’s atonement, which only the "cleansed/baptized" (i.e. those born again) are permitted to serve (James 3:1;Heb.13:10). Then I replied, “Just as God commanded the sign to be made [of] the brazen serpent, and yet He is blameless; even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved.1 Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 247). Buffalo, NY: Christian Literature Company. We should try to understand further what the brazen serpent may have meant to the mind of the Jews. There is a history that was built around this particular image of the serpent. And we need to consider how the Jews, in particular, would have understood it. Reading this plainly, without any historical knowledge, we might and should properly assume that these were literal poisonous snakes that had bitten the people. But there may be more to this than the plain reading when look at the history that surrounds this "image" in the completed context of the whole of Scripture. It may have been written in a way by Moses that obscures the sin of the sons of Israel and covers their open and vulnerable shame. But those of Israel who know her own history may be able to see through this cloak and understand what is going on here (Deut.29:29;Dan.2:22;Prov.25:2). 2 Kings 18:1–7 (NKJV) 1 Now it came to pass in the third year of Hoshea the son of Elah, king of Israel, that Hezekiah the son of Ahaz, king of Judah, began to reign. 2 He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah. 3 And he did what was right in the sight of the Lord, according to all that his father David had done. 4 He removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan. 5 He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor who were before him. 6 For he held fast to the Lord; he did not depart from following Him, but kept His commandments, which the Lord had commanded Moses. 7 The Lord was with him; he prospered wherever he went. And he rebelled against the king of Assyria and did not serve him. When we come to read of the reign of Hezekiah, we find a history surrounding this brazen serpent that Moses had made. But we need to understand that Hezekiah destroyed this image "according to what the Lord commanded Moses" (v.6). Therefore, the question rises: "Why would Moses set up an image that is contrary to what the Lord first commanded; and why would Moses record that God commanded him to violate what God had already written in stone?

The answer can only be that the Spirit of mercy is greater than what is written in stone (James 2:13). Moses was commanded by the Spirit who yearns jealousy for the children of God to be saved from the power of sin. But now, we need first to understand what this image was. Was this just an image of a serpent on a pole? . . . or, was there more background to this image? First, it was the Canaanites who were defeated by the army of the Lord in the hills of Hormah, where some of the Israelites were taken captive; and most likely upon their defeat, these captive Israelites were integrated back into the Israelite population. But because these were taken captive to be slaves of the Canaanite idolatry, they were infected with sexual diseases that bit the population who were discontent with the Law of God and took these infected slaves back into their sanctified dwellings to sin against the Lord of Moses because they loved the pleasures of Egypt more than God (2Tim.3:4). And so, the sovereign Lord takes the credit for the cause of this discipline that came upon Israel's camp. But because the Lord had set his love on Israel, to show them mercy, He provided them a means to cover their sin and be gracious to them, but it would not come apart from a recognition of their sin: they had to behold this "brazen" image of the serpent. 5734 II. נְחֹשֶׁת (neḥō·šěṯ): n.[fem.]; ≡ Str 5178; TWOT 1349a—1. LN 8.9–8.69 female genitals, i.e., the sexual organs of the female body (Eze 16:36+), note: widely translated: (Holladay) female genitals or menstruation; (KJV, NKJV, ASV) filthiness; (NASB) lewdness; (NRSV, NAB) lust; (RSV) shame; (NEB) prodigal in excess; (Tanakh) brazen effrontery (shameless boldness); note: for other translation options, see WBC28:230; for yet another interp, see 5733; see also 5734; 2. LN 88.271–88.282 unit: שָׁפַךְ נְחֹשֶׁת (šā·p̄ǎḵ neḥō·šěṯ)2 engage in sexual excess, formally, pour out the genitals, i.e., engage in shameful acts of sex with no shame (Eze 16:36+), note: use of the verb “pour out” does not require the object be some kind of liquid, but is used as a figure of “completeness.” Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

And so the "brazen" serpent was indeed an "idolatrous" image that was to lead them to the confession of their sin; but not as a means to continue in their sexual idolatry. And so anyone who was bitten with this "fiery" sexual disease was "spiritually" healed through the proper confession of this sexual promiscuity, which had enslaved them to the nature of sin "learned" among the Egyptians. And so for the sake of their children, the story was recorded in a metaphorical mystery of the literal fiery serpent, who corrupted the heart of Eve, causing the curse which came upon all her offspring, with the nature of sin. Therefore, this record cannot be understood apart from the history of the depraved nature in Adam's sin. The nature of sin itself is not learned but imputed through the Lord's withdraw of the Holy Spirit. But this nature learns to grow up in the sophistication of this application. The nature of sin in man learns how to justify its ways and delude itself apart from the knowledge of God. But the Law of God, given to Israel alone, was a revealer of this fallen condition and restrained the nature sin from progressing in those who loved the Law's correction. Modern scholars have shown that a serpent cult was widespread in ancient Palestine (and in the entire Fertile Crescent) since at least the time of the Exodus (see Joines, pp. 62–73, 97–100). There are many representations of serpents associated with explicit sexual themes as well as more generally with fertility rites and symbols. (A less likely background is the ancient Greek association of the serpent with healing.) Its apparent association with the goddess Astarte (cf. Joines, pp. 61–67) would fit very well the mention of “high places” and “pillars” in 2 K. 18:4. The existence of a serpent cult in the Near East, however, has raised for many scholars the problem of the relationship between the events recorded in Nu. 21:4–9 and 2 K. 18:4. Van Broekhoven, H., Jr. (1979–1988). Nehushtan. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 517). Wm. B. Eerdmans. The term "brazen" indicates more than just a bronze image of a snake, but a "bold" image that would have been like a slap in the face to those who tried to hide the reality of this sin. In the account of Hezekiah breaking down this image, which was set up as a form of worship, we find that it was called by the children of Israel Nehushtan (vs.4). Here, is where we find a history that developed from this image "that Moses set up." The testimony of Scripture is clear that Moses is credited for the image that is being worshiped in the days of Hezekiah, but there is debate as to what the image was, having been called Nehushtan. Because it was called Nehushtan, we should get a clearer picture of the image on the pole. The Septuagint uses the "term" brazen, but this can also be translated bronze from the Hebrew/Aramaic, and so it is most likely a bold, bronze image. But when we "trend"/trace the root of this word, it has an "uncertain" meaning related to bronze. Ezekiel 16:30 (NKJV) 30 “How degenerate is your heart!” says the Lord God, “seeing you do all these things, the deeds of a brazen harlot. But the context of Scripture and the history of man reveals that this image usually refers to the bold images of female genital parts [נְחֹשֶׁת ] (i.e. the serpent) the pagans worshiped. And so we get a glimpse of the motivations of Moses setting up this image as a means of "healing." In the context of the Mosaic Law, which was to demonstrate the Lord's demands for holiness to Him, we see this "bold" image as *a rebuke* and *a discipline* to cause these idolators to repent and return to the holiness of the Lord their Deliverer. And so, those who repented of the image, of this cursed idolatry, would be healed and covered by the blood of the Lamb that was placed above the door posts of Israel's dwellings, as the Angel of death "destroyed" the first-born of Egypt. So whether or not you believe these were literal snakes or a metaphor of the curse of the serpent's bite to cloak the shame and most likely the literal STDs of this Egyptian/Canaanite idolatry, it changes not the miracle of healing required, which this image promised to create in order to lead the children of Israel into confession and repentance through a knowledge of her sins for the Shalom (wholeness/peace) with God. In conclusion, at the time of Hezekiah’s reform Nehushtan or the “bronze serpent” had been given pagan, obscene, and idolatrous associations while retaining Mosaic associations. This dual association made it especially important for Hezekiah to destroy the serpent. The good symbol that is perverted may be more dangerous than the purely pagan symbol. Van Broekhoven, H., Jr. (1979–1988). Nehushtan. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 517). Wm. B. Eerdmans. Hezekiah had to destroy this image because it had the reverse effect of Moses's intentions on the later generations, which was to reveal sin, and so it's only natural to see this in Hezekiah's days as it was leading them into sin. In other words, what was intended for good had been twisted again by the serpent to be used for evil. This was not the intention of the Spirit of God or the Law of God; for the Spirit and the Law were given to be life to the soul. But Moses set it up to show the Israelite camp that he knew and that God knew why they received this "fiery" disease. And so, we must labor to understand with these Hebrew learners, to be found teachable concerning the purpose of the Law, and be found in the exclusive reconciliation of Christ. By Gospel standards, Israel was a babe in their understanding concerning the Law and the Prophets because these things were given to be a "schoolmaster" to lead them to Christ. But if Christ is the Law's fulfillment, then the church grows up into maturity or dies as stillborn babes, based on her understanding of Christ. As so, it is incumbent upon us to remain in the doctrines of Christ. Therefore Moses is justified in using this image consistent with the Law to reveal the knowledge of sin. Therefore Moses and God remain blameless in the purpose of the image, but the following generations kept the image (and more specifically the pagan practice) until the days of Hezekiah. Because the history of this image is virtually silent until the days of Hezekiah, we see that it was retained in the dark and secret places of Israel and Judah, but was resurrected for public display sometime before Hezekiah came to reign. How then should the church apply this? Should the people of God call upon the human institutions to outlaw this public display of pornographic material in our days? Most certainly! And the human institutions have an obligation to do so or violate the Law and example of God. Obviously, we cannot outlaw what goes on in the privacy (the dark places) of a neighbor's home, but what Hezekiah broke down is what was displayed in public; so then, we have an example of what to do. What Moses had done was an exception, and wasn't given as an example or pattern of behavior to be followed. It was merely set up to reveal sin, not to be imitated unto sin (1Thess.2:14;3Jn.11). Moses simply recreated an image that the Canaanites worshiped, to show the Israelites how the curse entered the sanctified camp. It was like a mirror to reveal their sin and expose their shame. Ephesians 5:8–14 (NKJV) 8 For you were once darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of the Spirit is in all goodness, righteousness, and truth), 10 finding out what is acceptable to the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather expose them. 12 For it is shameful even to speak of those things which are done by them in secret. 13 But all things that are exposed are made manifest by the light, for whatever makes manifest is light. 14 Therefore He says: “Awake, you who sleep, Arise from the dead, And Christ will give you light.” So we also see here, why this may have been written in a mystery (Eph.3:8-13). It was shameful to speak of among the immature and unstable who twist these things to their own destruction (2Pet.3:16), but the mature were to understand and to lead the simple away from the works of darkness (Heb.13:6;1Cor.14:20). And so, the gospel veiled/covered this from babes in order to keep their minds innocent of evil (Rom.16:19). In conclusion, this brings us to Christ becoming like this cursed image. In the same manner that Moses lifted up this image of the "serpent" in the wilderness, Christ was to be lifted up. John 3:14–15 (NKJV) 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. Philippians 3:15 (NKJV) 15 Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. What can this mean but that Christ is to be the mirror now by which the sons of men can see their cursed image of sin. And looking upon the innocence of his holy life they are to see their sin laid upon him who was condemned for the vile nature of their lawlessness. They are to see their violation of the Law of God and Christ dying as an "innocent man" in their place, but this alone is not the means of their healing. For he had to rise from death in order to show that the corruption of sin's power could not restrain the everlasting power of God; for he himself was the resurrection and the life; and death could not hold him under. Acts 2:22–28 (NKJV) 22 “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know—23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him: ‘I foresaw the Lord always before my face, For He is at my right hand, that I may not be shaken. 26 Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27 For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. 28 You have made known to me the ways of life; You will make me full of joy in Your presence.’

Therefore, as Christians who are ministers of the Word, we do not have to "trend" or trace back into the dark history of our neighbors, in order to give them a mirror of their sin. We don't have to be like political officials requiring a background check, in order to be inclusive of someone seeking the green pastures and still waters of the Lord's rest, which they do to those who seek sanctuary in our nation. All we need do is trust in the sufficiency of Scripture and the glory of Christ to be faithful slaves of our Master and sons of the kingdom of His love. The Christian trusts in the sovereignty of the Word to burn the banners of pride that the nations set up in their heart before God. No background checks needed for those who have a teachable spirit and a desirous need for this Word. “For the whole human race will be found to be under a curse. For it is written in the law of Moses, ‘Cursed is every one that continueth not in all things that are written in the book of the law to do them.’2 And no one has accurately done all, nor will you venture to deny this; but some more and some less than others have observed the ordinances enjoined. But if those who are under this law appear to be under a curse for not having observed all the requirements, how much more shall all the nations appear to be under a curse who practise idolatry, who seduce youths, and commit other crimes? If, then, the Father of all wished His Christ for the whole human family to take upon Him the curses of all, knowing that, after He had been crucified and was dead, He would raise Him up, why do you argue about Him, who submitted to suffer these things according to the Father’s will, as if He were accursed, and do not rather bewail yourselves? For although His Father caused Him to suffer these things in behalf of the human family, yet you did not commit the deed as in obedience to the will of God. For you did not practise piety when you slew the prophets. And let none of you say: If His Father wished Him to suffer this, in order that by His stripes the human race might be healed, we have done no wrong. If, indeed, you repent of your sins, and recognise Him to be Christ, and observe His commandments, then you may assert this; for, as I have said before, remission of sins shall be yours. But if you curse Him and them that believe on Him, and, when you have the power, put them to death, how is it possible that requisition shall not be made of you, as of unrighteous and sinful men, altogether hard-hearted and without understanding, because you laid your hands on Him? Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 247). Buffalo, NY: Christian Literature Company. Justin now directs his attention to the sins of their fathers who crucified Christ. He is now calling upon the children of these whose fathers said, "His blood be on us and on our children," to repent and be cured of sin's curse (Matt.27:25). There is hope for those who look upon the One who was pierced for their transgression of the Law. This applies to us Gentiles, as equally to those of Israel, who cried out for the Lord's crucifixion. For it was the "condition" of the sins of the whole human race that Christ died (Rom.5:6), being born of Adam's sin and without God in the world to lead them to righteousness. But now, if this message has come to you, like these Israelite children, you are without excuse. You must respond to this message and you must suffer with Him in the death of sin's curse. Although, those particular Hebrews, who beheld the "brazen" image, were healed physically and spiritually, you may not receive a physically healing for your sins. You may have to suffer the consequences of your sins, as the one thief did who was crucified with Christ. You must take up your suffering/cross and follow Christ into the death of all your sins. Sure, you may ask for a physical healing, and like those "particular" Hebrews you may receive it, but the only healing ultimately promised is the forgiveness of your personal/private sins. You need no human priest, no human father or mother, no human warden to pardon you from your crimes against your Creator. You need only to come to the Almighty Father through the crucified Son and the grace of the Holy Spirit to cry for the mercy and justification granted to you in God alone. Romans 8:12–17 (NKJV) 12 Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. 14 For as many as are led by the Spirit of God, these are sons of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.