This post is inspired by The Scorpion, one of Stanley Spencer’s Christ in the Wilderness series. Here the painting is not a replacement for the Bible but rather a means to a fresh perspective on some aspects of Jesus preparing for his ministry. Given recent world events we don’t need to work hard to remember that all that we have here and now is always prone to becoming a wilderness. The riches of the gospel and our relationship with the living God are immense but the fullness of what Christ has done awaits the age to come.
The Scorpion is in some ways the most difficult of Spencer’s series as it prefigures the disturbing trajectory of the rest of Jesus’ life. For here we perceive a wilderness experience that starts in the literal wilderness and continues through a remarkable, yet short, ministry to Gethsemane and then the Cross.
The Scorpion points to a small number of biblical texts. In Luke 10:18–19 we read:
He replied, ‘I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you.
Luke 10:18–19, NIVUK
Spencer’s painting portrays a stark and empty place, but it is nevertheless a place where God’s creation can be found. Here creation is experienced as a scorpion rather than the more prosaic daisies in Consider the Lilies (another of the unfinished series of eight paintings).
The people of Jesus’ day already knew all too well that the wilderness was a place of scorpions and snakes. As it says in Deuteronomy:
He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock.
Deuteronomy 8:15, NIVUK
Scorpions are only mentioned twice in the Gospels. Both times by Luke. But they are mentioned occasionally outside the gospels. Sometimes they are literal and sometimes metaphorical. In the prophecy of Ezekiel, they are a metaphor for God’s rebellious people:
And you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns are all around you and you live among scorpions. Do not be afraid of what they say or be terrified by them, though they are a rebellious people.
Ezekiel 2:6, NIVUK
In Ezekiel the scorpions are first the people of God who would not listen to the prophet. The verse can also be understood as a prelude to Jesus, the Son of Man who came to minister to all mankind. Jesus holds the rebellious peoples of this world in hands just as certainly as he holds a scorpion in this painting.
Jesus in the quiet wilderness escapes people as he focuses for 40 days on his future ministry. He has taken leave of the figurative scorpions but finds the literal ones that nip and sting so painfully. Jesus’ time in the wilderness is bitter-sweet. Here he finds a closeness to his Father but a revelation of a difficult path yet to be trod. He encounters creation, from the sweetness of the flowers of the field to the bitterness of the stinging scorpion.
Jesus’ ministry would also be bitter-sweet—a ministry to the sick, the demon possessed, the lost and yet rejection by a rebellious people. Jesus came into a world that is a perpetual night despite the sun’s best efforts. He came into the world because it is the night.
The second of two gospel passages that mention scorpions is also found in Luke just one chapter on from the first:
‘Which of you fathers, if your son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!’
Luke 11:11–13, NIVUK
Surely a rhetorical question if ever there was one? Jesus’ point in Luke is that God will not give us something bad when we ask for something good. At first sight literal food seems to be the focus and it does follow on from the Lord’s prayer with its talk of daily bread. But then fish versus snake, and egg versus scorpion, dissolve into a promise of the gift of Holy Spirit.
In Luke 11 there can only be one answer as to whether God will give us an egg or a scorpion. But this is perhaps not the case in Jesus’ wilderness experience. There he is, driven by the Spirit into the wilderness, and he has been sent not one but two scorpions. Perhaps he has even been stung? His hands look swollen.
Why would God the Father give Jesus a scorpion in his hour, or 960 hours, of need? Well, whatever actually happened in the desert is perhaps not Spencer’s only concern here. He probably has an eye on Gethsemane and the night when Jesus was betrayed. In that Garden Jesus knew that the ministry that had been discerned three years earlier in the wilderness was coming to its painful conclusion. His prayer crystallises the bittersweetness of the Son of Man’s actions for us:
‘Father, if you are willing, take this cup from me; yet not my will, but yours be done.’
Luke 22:42, NIVUK
It is probably no coincidence that Jesus’ hands are cupped in the same manner that many receive communion wafers to this day—this is exactly how Stanley Spencer would have received it in his early years, in the army in Macedonia and in his later life in his beloved Cookham. For Christ in the painting, and the faithful communicant, this is a gesture of utter dependence on God. This is an expectant surrender and waiting for His gift of grace. Yet, Jesus received a scorpion that we might receive his body.
Whether or not Jesus’ hands are swollen by a scorpion’s sting—a foretaste of the literal pains of ministry to come—they look distinctive. It’s not that Spencer can’t paint hands it’s that he is making a point. Perhaps they are meant to look like a loaf of challah bread. Challah bread is a type of offering bread. Perhaps Spencer is reminding us that Jesus is the bread of life. Our cry to God gives us Jesus the bread of life who bore a scorpion for us.
For Spencer Jesus is going through the acutest form of the Dark Night of the Soul, a term for spiritual angst coined by St John of the Cross, the 16th Century Spanish mystic. We—that is me and most readers of this blog—are more likely to experience a milder form amidst all our numbing distractions, something that Douglas Adams referred to as The Long Dark Tea-time of the Soul. Douglas Adams is ridiculing serious spirituality and yet there’s a sting in the tail when we remember what Jesus experienced for us and what some Christians elsewhere on the world experience for the sake of the gospel.
The experience of a scorpion and the sting of death was always going to be where Jesus’ ministry led. He probably discerned this as he prepared in those forty days. He certainly knew the time was close in Gethsemane. How else can the night brought on by humanity’s rebellion be dealt with? Jesus would know darkness that we might know light. Jesus would taste the sting of death that we might have life.
Darkness and night are, of course, a constant feature of the Passion. Just after Judas leaves the Last Supper we read:
As soon as Judas had taken the bread, he went out. And it was night.
John 13:30, NIVUK
Jesus’ trial was undertaken at night. In the crucifixion itself we have night intruding into the day:
At noon, darkness came over the whole land until three in the afternoon. And at three in the afternoon Jesus cried out in a loud voice, ‘Eloi, Eloi, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’).
Finally at the resurrection the darkness and the night end:
Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance.
John 20:1, NIVUK
Jesus in the wilderness, Jesus in Gethsemane and Jesus on the cross, in accepting a scorpion, points to the gift of the Holy Spirit. Another twentieth century work of art can help us perceive this remarkable gift. Here are the last verses of Seamus Heaney’s remarkable poem Station Isaland XI:
And from these two a third current proceeds
Which neither of these two, I know, precedes
Although it is the night.
This eternal fountain hides and splashes
Within this living bread that is life to us
Although it is the night.
Hear it calling out to every creature.
And they drink these waters, although it is dark here
Because it is the night.
I am repining for this living fountain.
Within this bread of life I see it plain
Although it is the night.