這是Gill（希望repentant知道他是誰）對約翰3：14-15的解釋：

And as Moses lifted up the serpent in the wilderness,.... The history referred to is in Num_21:8. There is, in many things, an agreement between this serpent, and Jesus Christ: as in the matter of it, it was a brazen serpent; it was made not of gold, nor of silver, but of brass, the meaner metal, and was a very unlikely means, of itself, to heal the Israelites; and might be despised by many: this may denote the meanness of Christ in his human nature, in his birth and parentage, and place of education and converse; and especially in his crucifixion and death; and which, to an eye of carnal sense and reason, seemed a very improbable means of saving sinners; and therefore were to some a stumbling block, and to others foolishness: though on the other hand, as brass is a shining metal, and might be chose for the serpent in the wilderness to be made of, that by the lustre of it the eyes of the Israelites might be attracted and directed to it, who were at the greatest distance in the camp; so it may be expressive of the glory of Christ, as the only begotten of the Father, and who is the brightness of his Father's glory; and which is the great attractive, motive, and inducement to engage souls to look unto him, and believe in him, Isa_45:22; and whereas brass is both a strong and durable metal, it may signify the strength of Christ, who is the mighty God, and mighty to save; and his duration, as a Saviour, being the same today, yesterday, and for ever: likewise, the comparison between the serpent Moses lifted up, and Christ, may be observed in the form of it. The brazen serpent had the form of a serpent, but not the poison and venomous nature of one; so Christ was sent, in the likeness of sinful flesh, and was found in fashion as a man, as a sinful man, but was without sin, and was perfectly holy; and yet being in this form, was made both sin and a curse, that he might redeem his people both from sin, and from the curse of the law, by dying a death which denominated him accursed, of which the serpent was, an emblem: besides, this serpent was a fiery one; at least it looked like one of the fiery serpents, being of brass, which shone as though it burned in a furnace; and may be an emblem both of Christ's Father's wrath, which was poured out like fire upon him, and of his love to his people, which was like burning fire, the coals whereof gave a most vehement flame. Moreover, this serpent Moses made, and was ordered to make, was but "one", though the fiery serpents, with which the Israelites were bitten, were many; so there is but one Mediator between God and man; but one Saviour, in whom alone is salvation, and in no other, even Jesus Christ. To which may be added the "situation" in which this serpent was put: it was set by Moses on a pole; it was lifted up on high, that every one in the camp of Israel might see it; and may point out the ascension of Christ into heaven, and his exaltation at God's right hand there, as some think; or his being set up in the ministry of the word, and held forth and exalted there as the only Saviour of lost sinners; or rather his crucifixion, which is sometimes expressed by a lifting up, Joh_8:28. Once more, there is an agreement in the effect that followed upon the lifting up of the serpent; and which was the design of it, viz. the healing of such Israelites as were bitten by the fiery serpents, who looked to this: for as the Israelites were bitten by fiery serpents, with the poison of which they were infected, and were in danger of death, and to many of them their bitings were mortal; so men are poisoned with the venom of the old serpent the devil, by which they are subjected to a corporeal death, and are brought under a spiritual, or moral death, and are liable to an eternal one: and as these bitings were such as Moses could not cure; so the wounds of sin, through the old serpent, are such as cannot be healed by the law, moral or ceremonial, or by obedience to either; and as they were the Israelites who were convinced of their sin, and acknowledged it, and had a cure by looking to the brazen serpent; so such whom the Spirit of God convinces of sin, and to whom he gives the seeing eye of faith, these, through seeing, the Son, and looking to Jesus, as crucified and slain, receive healing by his stripes and wounds: and as those, who were ever so much bit and poisoned by the fiery serpents, or were at ever so great a distance from the pole, or had the weakest eye, yet if they could but discern the serpent on the pole, though it only appeared as a shining piece of brass, had a cure; so the greatest of sinners, and who are afar off from God, and all that is good, and who have faith but as a grain of mustard seed, or but glimmering view of Christ, of his glory, fulness, and suitableness, shall be saved by him. To add no more, this was done "in the wilderness": which may signify this world, Christ's coming into it, his crucifixion in it, and his going without the camp, bearing our reproach, or suffering without the gates of Jerusalem. It is certain, that the Jews had a notion that the brazen serpent was symbolical and figurative: Philo the Jew makes it to be a symbol of fortitude and temperance (t); and the author of the apocryphal book of Wisdom (u), calls it "a sign of salvation". They thought there was something mysterious in it: hence they say (w),

請注意這段話：

the comparison between the serpent Moses lifted up, and Christ, may be observed in the form of it. The brazen serpent had the form of a serpent, but not the poison and venomous nature of one; so Christ was sent, in the likeness of sinful flesh, and was found in fashion as a man, as a sinful man, but was without sin,

這就是您批判的教義的來源——哇！聚會處才是真正的改革宗誒！嘻嘻！

這句話簡單的說，就是：銅蛇具有蛇的形式（form）但是沒有蛇毒素。基督在罪的肉身的樣式（likeness），在罪人的fashion裡面被差遣來到世上，就好像罪人一樣，但是沒有罪。

所以，希望repentant也能以『同樣標準』批判John Gill褻瀆神/耶穌！

當然，我希望repentant不會開始嘔字眼，說form，likeness，image是不一樣的。。。。那就令人『太』無話可說了。

下面的資料算是附贈的：

John 3:14

Moses lifted up the serpent (Μωυσης ὑψωσεν τον ὀφιν [Mōusēs hupsōsen ton ophin]). Reference to Numb. 21:7ff. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” (δει [dei], one of the heavenly things) “be lifted up” (ὑψωθηναι [hupsōthēnai], first aorist passive infinitive of ὑψοω [hupsoō], a word not used about the brazen serpent). In John ὑψοω [hupsoō] always refers to the Cross (8:28; 12:32, 34), though to the Ascension in Acts (2:33; 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

Robertson, A. T. (1933). Word Pictures in the New Testament (Jn 3:14). Nashville, TN: Broadman Press.

Jesus Christ referred to the bronze serpent incident as a witness to the saving power of his crucifixion. A person who looks in faith to the uplifted Christ will receive forgiveness for sin and have eternal life (Jn 3:14, 15). The apostle Paul also drew upon the OT event as a warning to those who might arrogantly test God (1 Cor 10:9).

Elwell, W. A., & Beitzel, B. J. (1988). Fiery Serpent. In Baker encyclopedia of the Bible (Vol. 1, p. 790). Grand Rapids, MI: Baker Book House.

I. THE PROFOUND PARADOXICAL PARALLEL BETWEEN THE IMAGE OF THE POISONER AND THE LIVING HEALER. The correspondence between the lifting up of the serpent and the lifting up of Christ, the look of the half-dead Israelite and the look of faith, the healing in both cases, are clear; and with these it would be strange were there no correspondence between the two subjects. We admit that Jesus Christ has come in the likeness of the victims of the poison, “made in the likeness of sinful flesh,” without sin; but in a very profound sense He stood also as representative of the cause of the evil. “God hath made Him to be sin for us,” &c. And the brazen image in the likeness of the poisonous creature, and yet with no poison in it, reminds us that on Christ were heaped the evils that tempt humanity. And Paul, speaking of the consequences of Christ’s death, says that “He spoiled principalities and powers, and made a show of them openly”—hanging them up there—“triumphing over them in it.” Just as that brazen image was hung up as a proof that the venomous power of living serpents was overcome, so in the death of Christ sin is crucified and death done to death.

Exell, J. S. (n.d.). The Biblical Illustrator: St. John (Vol. 1, p. 230). London: James Nisbet & Co.

5.      What remedy was Moses commanded to prepare? A serpent of brass upon a pole, that the people might look at it; and all who had faith to look were healed.
      6.      Of whom was this a type? Of Jesus Christ; as the sinner may look at him and live. John 3:14, 15.

Adams, A. D. (1996). 4000 questions & answers on the Bible (p. 26). Nashville, TN: Broadman & Holman Publishers.

John 5:46

Ye would believe me (ἐπιστευετε ἀν ἐμοι [episteuete an emoi]). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and ἀν [an] in apodosis. This was a home-thrust, proving that they did not really believe Moses. For he wrote of me (περι γαρ ἐμου ἐκεινος ἐγραψεν [peri gar emou ekeinos egrapsen]). Deut. 18:18f. is quoted by Peter (Acts 3:22) as a prophecy of Christ and also by Stephen in Acts 7:37. See also John 3:14 about the brazen serpent and 8:56 about Abraham foreseeing Christ’s day. Jesus does here say that Moses wrote concerning him.

Robertson, A. T. (1933). Word Pictures in the New Testament (Jn 5:46). Nashville, TN: Broadman Press.