serpent. First appears in the Bible in the J story of the creation (Gen. 2:4-3:24) as an explanation of human sinfulness. The serpent (not yet identified with Satan or the devil) is the tempter. Aaron was endowed with a power to change his staff into a serpent in order to bring pressure on Pharaoh (Exod. 7:10). Moses had a bronze serpent which possessed properties of healing (Num. 21:4-9), which is referred to again in John 3:14-15. Paul also had an encounter with a snake, supposed to be poisonous (Acts 28:1-6), though poisonous snakes are not now thought to have existed in Malta.

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serpent, a reptile, in the Bible another term for snake. In the ancient world, there was general respect for, revulsion at, and fear of serpents, most being assumed to be poisonous and therefore dangerous. The serpent thus came to be understood symbolically with both positive and negative connotations. In some ancient cultures, the serpent was associated with deity and was depicted in statues and paintings with various gods and goddesses. Serpents also played various roles in ancient mythological stories (e.g., the Babylonian Gilgamesh Epic). Some even linked the serpent with the process of healing, as in the case of the Greek god Asclepius. In Canaanite religion, which the early Hebrew people encountered upon their arrival in the area, the serpent was associated with the fertility worship of Baal, his consort Astarte (also known as Anath or Asherah) being depicted with a serpent.

Against this general background, one is not surprised to find many references to serpents in the biblical writings. In the ot literature, serpents usually have a negative connotation. The older story of creation (Gen. 2:4-3:24), which explains the sinfulness of the human race, has as its villain the serpent (note, however, that not until much later is the serpent in this story identified with Satan or the devil). In ancient mythology, particularly in Mesopotamia, the great sea serpent was another symbol for evil and chaos, the great enemy of order and the gods. In the ot, references to Leviathan and Rahab (e.g., Isa. 27:1; 51:9b-10a; Pss. 74:14; 104:26; Job 26:12) are vestiges of this idea, and these creatures were understood to be the enemy of God and God’s people.

In the nt writings, the same negative attitude toward serpents is evident. The religious leaders were called ‘a brood of vipers’ by John the Baptizer (Matt. 3:7) and by Jesus (Matt. 23:33). In Luke 3:7, even the people in general are so labeled by John.

In a few instances in the Bible, there are references to positive qualities associated with serpents, however. The attribute seen as most desirable was that of ‘cunning’ (Gen. 3:1; Matt. 10:16). There is also the story of the bronze serpent that Moses made in the wilderness and that was believed to have healing properties (Num. 21:4-9; cf. John 3:14-15; note, however, that Moses made the serpent only after an attack upon the people by deadly serpents). A story regarding Paul’s harmless encounter with a poisonous serpent is reported in Acts 28:1-6.

There are several passages in the Bible where the ultimate victory of God and God’s people over the evil of this age are depicted using serpent imagery (e.g., Luke 10:19; Rev. 20:2-10). One must remember, however, that such materials are symbolic and metaphorical, and not to be taken literally as some have done.