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Idols and the Lost Vision of God

By G. Campbell Morgan

      "...he brake in pieces the brasen serpent that Moses had made:...and he called it Nehushtan (a piece of brass)" (2 Kings 18:4).

      I see a people hungering after what they have lost. An idol always means this. An idol created by the fingers of men, or chosen by men and appointed to the place of a god, is forevermore a revelation of the sense of need, the sense of lack. It is an evidence that the deepest thing in the human heart is its cry after God. This is not to defend idolatry, not to defend the action of these people in the deification of the brazen serpent, but to say that when people lose their consciousness of God they do not lose their sense of need for God. Whereas I look back on these people in this hour and say they have lost their vision of God, have lost the sense of His nearness, have wandered far away from that spiritual communion with Him which is in itself a fire and a force, I say also that having lost the vision and having lost the sense, they are restless. When the one true and living God, having been revealed and known, is lost to consciousness the heart will clamantly cry for that which is lost. This worship of the serpent was certainly a revelation of the hunger of the people after God.

      There is one other matter which I think this event reveals. Having lost their vision of God, and still being conscious of the necessity for some object of worship around which their spiritual life could gather, their deification of the serpent was a revelation of the utmost confusion. It was history misinterpreted. A blessing of the olden days was made a curse in the present moment by that misinterpretation of their own history Setting up the brazen serpent as an object of worship suggested that the serpent itself had been the means of their healing on the past occasion. Their vision of God lost, and the cry of their souls after such a God, and the blundering confusion of a people who, looking back at their own history, emphasized it wrong, interpreted it falsely, and treated the serpent as though it had been the means of their healing in the past--such was the abuse of the brazen serpent.

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