The brazen serpent “lifted up” by Moses in the wilderness was a type of Jesus Christ, who would be “lifted up” on the cross (Helaman 8:13-16; John 3:14:14-15; Numbers 21:6-9). According to McConkie and Parry, brass is an enduring substance which the revelations call “precious” (D&C 124:27). Brass is a metal used in connection with holy things. Examples include the vessels, instruments, and materials of the Mosaic tabernacle (Exodus 27:2-19). The first temple of Jerusalem (2 Kings 25:7-17) and the temple of Nauvoo (D&C 124:27) had many parts composed of brass. Additionally, the scriptures refer to the “serpent of brass” made by Moses (Numbers 21:9) and the plates of brass which “should never perish” (1 Nephi 5:19). A simile written by John describes the feet of the Son of God as being “like fine brass” (Revelations 2:128; 1:15). Brass, then, is a symbol of endurance and strength. [Joseph F. McConkie and Donald W. Parry, A Guide to Scriptural Symbols, p. 25]
“Brazen Serpent”
According to Wallace Hunt, although the brazen serpent event is described four other separate times in the Book of Mormon (2 Nephi 25:20; Alma 33:19-22; 37:46; Helaman 8:14-15), the most significant account is in 1 Nephi 17:41 where Nephi refers to the event in admonishing his brothers. Note especially Nephi’s use of the word flying in his description of the serpent: "And he did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity. He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished. (1 Nephi 17:41).
It is interesting to note that while the Book of Mormon refers to “fiery flying serpents,” the biblical accounts refer only to “fiery serpents.” … However, this usage of the term flying is indirectly supported by numerous works of modern biblical scholars. For example, Karen Joines notes in her exhaustive study of this subject that the Hebrew word for serpent used in Numbers “may be attributed wings.” … Henry also suggests that the serpents “flew in their faces and poisoned them.” … Joines quotes Herodotus as believing “this desert to be a haven for flying serpents.” … Perhaps most significant, however, is the analysis by Auerbach: the serpent “was not simply placed upon a pole; this would be sufficiently designated by makkel … Rather, it was connected with the ’flagstaff.’ ” In this manner, the serpent would appear as a flag, as though it were flying. If Moses did indeed attach his brass serpent outstretched and perpendicular to his pole, it would comply fully with the description “fiery flying serpent.” Thus, the connection can be made that Nephi’s use of the term flying (and very likely its usage by other Book of Mormon leaders as well) could have been carried over into the later religious beliefs of the Mesoamericans, since we do find in Mesoamerica the application of the term flying in association with serpent representations of their God.
But why did God use the word fiery in his command, “Make thee a fiery serpent?” Although most Bible scholars concede that the serpents in this area were very colorful, even a “glowing fiery red color,” there is some disagreement among them as to whether the original Hebrew word for “fiery” referred to the snake’s color or its venomous bite. Perhaps it referred to both attributes… . One can imagine the dramatic impact the gleaming brass serpent had on the suffering Israelites as Moses carried it aloft, high above his head, the serpent flashing a myriad of piercing fiery colors when the sun shone upon its numerous angles and crevices. Such a spectacle would surely serve to remind the people of the fiery intensity of their snake bites while simultaneously displaying God’s omnipotence, since, as they looked upon it, they were healed.
In view of these insights, it is interesting to note that while archaeologists and scholars agree there are countless documented instances of serpent worship in varying forms throughout human history, … only in Mesoamerica do we find a preponderance of “feathered” serpent worship… . and the God who was represented by statues and pictorial representations of feathered serpents was known as “Quetzalcoatl.” Although the ancient peoples of Mesoamerica worshiped many different gods, the beauty of an indigenous bird so captured their interest that they not only borrowed its name, but used its form as well to represent their principal and most revered God, called “Quetzalcoatl” by the Toltecs and Aztecs, and “Kukulcan” and “Gucumatz” by the Maya. Native to the highlands of Chiapas, Mexico, and Guatemala, the quetzal is a strikingly beautiful creature with a three-foot long iridescent green tail, crimson breast, and a myriad of other bright colors on its coat… . Further, since they also used the word coatl, or serpent, their vision of their deity must have embodied attributes symbolized both by this vividly colored flying bird and by serpents… . For example, Carrasco refers to a Mixtec prose source containing stories in which Quetzalcoatl was referred to as “9 Ehecatl” (a calendric name) or “a flying serpent.”
Although Quetzalcoatl’s origin is clouded in obscurity and legends … we find that the Mesoamericans consistently endow Quetzalcoatl with many Christlike attributes… . Could it be that this embodiment was actually rooted in a version of Nephi’s “fiery flying serpent” that was corrupted over time? After all, the brazen serpent was kept by the Israelites for some 500 years, during which time the sacred symbol was devalued into “an object of popular worship in Judah,” until Hezekiah, a righteous king, “brake in pieces the brazen serpent that Moses had made: for unto those days the children of Israel did burn incense to it” (2 Kings 18:4). Even though the Israelites were the Lord’s chosen people, they, having lost sight of its meaning and spiritual symbolism, had degenerated into worshiping the serpent as an idol. [Wallace E. Hunt, Jr., “Moses’ Brazen Serpent as It Relates to Serpent Worship in Mesoamerica,” in Journal of Book of Mormon Studies, Fall 1993, pp. 121-131] [see the commentary on 1 Nephi 17:41]
Helaman 8:14 As he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come ([Illustration] Moses and the Brass Serpent. Artist: Judith Mehr. “And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived” (Numbers 21:9). “As Moses lifted up the serpent in the wilderness,” the Savior attested, “even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life” (John 3:14-15). [L.D.S. Church, The Ensign, November 1996, inside back cover] [See the commentary on 1 Nephi 17:41; 2 Nephi 25:20]
Helaman 8:14 As he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come ([Illustration] Moses and the Brazen Serpent. The brass serpent Moses held up for the Israelites was symbolic of Jesus Christ. Artist: Judith Mehr. [Thomas R. Valletta ed., The Book of Mormon for Latter-day Saint Families, 1999, p. 474]
Helaman 8:14 As he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come ([Illustration] Feathered Serpent in a scene from the Egyptian Book of the Dead (Reproduced after painting on papyrus, 21st dynasty) [Diane Wirth, A Challenge to the Critics, p. 139]