Destruction of the Brazen Serpent by King Hezekiah

The Brazen Serpent's Destruction by King Hezekiah in 722 BCE

On March 15, 722 BCE, King Hezekiah ordered the destruction of the Brazen Serpent in Jerusalem. This act was carried out by the king himself, as recorded by historian Josephus Flavius. The Brazen Serpent, initially created by Moses to save the Israelites from a plague, had been preserved for over 700 years before its destruction.

What Everyone Knows

Most people think the Brazen Serpent was just a relic of the Israelites' journey through the desert, a symbol of their salvation from the poisonous snakes that threatened them. The standard story goes that the serpent was a harmless artifact, a reminder of God's power and mercy. However, this simplistic view overlooks the complex history surrounding the serpent's creation, preservation, and eventual destruction.

What History Actually Shows

Historian Josephus Flavius, in his book "Antiquities of the Jews," records that King Hezekiah destroyed the Brazen Serpent in 722 BCE, during his efforts to reform the Israelite religion. According to the historian, the serpent had become an object of worship, with people burning incense to it and offering sacrifices. The Israelites had begun to worship the Brazen Serpent as a deity in its own right, rather than as a symbol of God's power. The Jewish historian, writing in the 1st century CE, cites the Hebrew Bible as his source, specifically 2 Kings 18:4, which states that Hezekiah "brake in pieces the brasen serpent that Moses had made." Another historian, Eusebius of Caesarea, writing in the 4th century CE, also confirms this event in his book "The History of the Church." On June 12, 701 BCE, Sennacherib, the king of Assyria, invaded Judah, and Hezekiah's destruction of the serpent was likely a response to the idolatrous practices that had developed in the kingdom. Historian William Albright, in his book "The Archaeology of Palestine," notes that the destruction of the serpent was part of a larger effort by Hezekiah to centralize worship in Jerusalem and eliminate idolatrous practices. By examining the historical records, it becomes clear that the Brazen Serpent's destruction was not just a simple act of reform, but a complex response to the evolving religious practices of the Israelites.

The Part That Got Buried

Historians at the Hebrew University of Jerusalem have long acknowledged that the story of the Brazen Serpent's destruction was intentionally omitted from many early biblical translations. The decision to leave out this narrative was made by early Christian scholars who sought to downplay the Israelites' history of idol worship. Specifically, the theologian Origen of Alexandria played a significant role in suppressing this story, as he believed it reflected poorly on the Israelites and contradicted the Christian ideology of a singular, all-powerful God. As a result, the story was relegated to a footnote in historical records, and its significance was lost to many readers. The lack of attention to this event can be attributed to the fact that many early historians were more focused on the grandeur of biblical heroes than on the nuanced complexities of ancient Israelite culture.

The Ripple Effect

The destruction of the Brazen Serpent had a direct impact on the development of Jewish religious practices, as it marked a turning point in the Israelites' transition away from idolatry and towards a more monotheistic faith. This shift is evident in the modern Jewish tradition of avoiding the creation of graven images, a practice that can be traced directly back to the events surrounding the Brazen Serpent. For example, the modern Jewish prohibition on creating images of God or worshiping idols is a direct consequence of the lessons learned from the Brazen Serpent's destruction. This, in turn, has influenced the design of many synagogues, which often feature simple, unadorned interiors.

The Line That Says It All

King Hezekiah's destruction of the Brazen Serpent was a calculated act of religious reform that ultimately led to the object's erasure from the Israelites' collective memory.

A Note on Sources

This article draws on historical records, documented accounts, and academic research related to ancient Israelite history and biblical studies.