I’ve been trying to think of something worthy of posting on this Easter Sunday, 2015. All I can come up with at the moment is a subject I’ve had on the back burner for some time, namely the handful of references in the Fourth Gospel (FG) that remind us of Asclepius. Longtime readers may recall Neil’s description from his review of Jesus Potter Harry Christ.
Asclepius the gentle and personally accessible deity, lover of children, gentle, exorcist and healer, and one whose cult was considered at certain times the greatest threat to Christianity.
Several scholars have remarked upon the parallels in terminology and legends that surround both Jesus and Asclepius. Of course, the most obvious things that come to mind would include the designations of savior (sōtēr | σωτήρ) and healer or physician (iatros | ἰατρός). But I’m more interested for now in the specific events or ideas presented in the Gospel of John.
The Bronze Serpent and the Rod of Asclepius
I’ll start with the most obvious connections and proceed to the more tenuous. The most prominent correlation between Asclepius and the FG has to be the brazen serpent.
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: so that whoever believes will in Him have eternal life. (John 3:14-15, KJV)
In the United States, especially, we tend to confuse the caduceus and the Rod of Asclepius. We should associate the caduceus with the god Hermes; hence, it’s a symbol for traders, heralds, or ambassadors. The Rod (or Staff) of Asclepius, on the other hand, is a symbol of healing.
The bronze serpent or Nehushtan in the Hebrew Bible also had specific healing properties.
And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. (Numbers 21:9, NASB)
Oddly enough, we read that during Hezekiah’s reign, the bronze serpent was destroyed as a part of his reform movement. read more