John Calvin Commentary 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." — Numbers 21:8 (ASV)

Make yourself a fiery serpent. Nothing would, at first sight, appear more unreasonable than that a bronze serpent should be made, the sight of which would eradicate the deadly poison. But this apparent absurdity was far better suited to make the grace of God conspicuous than if the remedy had been natural.

If the serpents had been immediately removed, they would have considered it an accidental occurrence, and that the evil had vanished by natural means. If, in the help provided, anything had been applied that was similar to fitting and appropriate remedies, then the power and goodness of God would also have been obscured. Therefore, so that they might perceive they were rescued from death by the mere grace of God alone, a method of preservation was chosen so contrary to human reason as to be almost a subject for laughter.

At the same time, it had the effect of testing the obedience of the people, by prescribing a way of seeking preservation that brought all their senses into subjection and captivity. It was a foolish thing to turn their eyes to a bronze serpent to prevent the ill effects of a poisonous bite; for what, according to human judgment, could a lifeless statue, lifted up on high, profit? But it is the peculiar virtue of faith that we should willingly be fools, so that we may learn to be wise only from the mouth of God.

This later appeared more clearly in the substance of this type. For when Christ compares Himself to this serpent which Moses lifted up in the wilderness (John 3:14), it was not a mere common similitude He employed, but He teaches us that what had been shown in this dark shadow was completed in Himself. And surely, unless the bronze serpent had been a symbol of spiritual grace, it would not have been stored like a precious treasure and diligently preserved for many ages in God’s sanctuary.

The analogy is also very perfect, since Christ, in order to rescue us from death, put on our flesh—not, indeed, subject to sin, but representing “the likeness of sinful flesh,” as Paul says (Romans 8:3). From this follows what I have mentioned above: that since “the world by wisdom knew not God,” He was manifested in the foolishness of the cross (1 Corinthians 1:21). If, then, we desire to obtain salvation, let us not be ashamed to seek it from the curse of Christ, which was typified in the image of the serpent.

Its lifting up is poorly and incorrectly, in my opinion, explained by some as foreshadowing the crucifixion,¹²² whereas it should rather be referred to the preaching of the Gospel. For Moses was commanded to set up the serpent on high, so that it might be conspicuous on every side.

And the word נס nes, is used for a standard, the mast of a ship, or any other high pole. This is in accordance with the prophecy of Isaiah, where he says that Christ should be “for an ensign” to all nations (Isaiah 11:10); and we know this was fulfilled by the spreading of the doctrine of the Gospel throughout the whole world, with which the look of faith corresponds.

For just as no healing was conveyed from the serpent to anyone who did not turn their eyes towards it when set up on high, so only the look of faith causes the death of Christ to bring salvation to us.

Although, therefore, God would give relief to their actual distress, it is still unquestionable that He even then admonished all believers that the venomous bites of the devil could only be cured by their directing their minds and senses by faith on Christ.

The bronze serpent is, furthermore, a proof to us how inclined the human race is to superstition, since posterity worshipped it as an idol, until it was reduced to powder by the holy king Hezekiah (1 Kings 18:4).

¹²² C. here is opposed to the great body of the commentators, although he has with him “some of reverent account in the Church,” as Attersoll calls them. Perhaps it may be admissible to include, with Lampe, both views: “ here is opposed to the great body of the commentators, although he has with him “some of reverent account in the Church,” as Attersoll calls them. Perhaps it may be admissible to include, with Lampe, both views: “Exaltatio serpentis hujus in serpentis hujus in pertica primo quidem designat exaltationem in cruce, ita tamen ut pertica simul possit emblema gerere praeconii Evangelici, per quod Christus crucifixus mundo innotuit.”—In Johan. 3:14.primo quidem designat exaltationem in cruce, ita tamen ut pertica simul possit emblema gerere praeconii Evangelici, per quod Christus crucifixus mundo innotuit.”—In Johan. 3:14.