The Origins and Practice of Snake Handling in Christianity
Snake handling, as practiced by a subset of Pentecostal churches in the United States, is a controversial ritual associated with a literal interpretation of certain biblical passages. This practice emerged in the early 20th century, particularly within the Holiness movement in Appalachia. Those who engage in snake handling believe it to be a sign of divine power and faith, citing specific Scriptures such as Mark 16:17-18 and Luke 10:19 to support their actions. However, a careful examination of these texts within their proper biblical and historical context reveals significant issues with this interpretation.
Mark 16:17-18 and the Question of Authenticity
The Gospel of Mark contains a passage often cited by snake handlers:
“And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well” (Mark 16:17-18).
However, the authenticity of this passage (Mark 16:9-20) has been a subject of scholarly debate for centuries. Two of the most reliable and ancient Greek manuscripts, Codex Vaticanus (B) and Codex Sinaiticus (א), end Mark’s Gospel at verse 8. Additionally, early church fathers such as Clement of Alexandria and Origen show no awareness of anything beyond verse 8. Jerome, the translator of the Latin Vulgate, remarked that “almost all Greek copies do not have this passage.” Eusebius, an early church historian, also observed that the best manuscripts of his time concluded at Mark 16:8.
The vocabulary and style of the longer ending differ significantly from the rest of Mark’s Gospel. Scholars have noted the inclusion of words and phrases not found elsewhere in Mark, indicating that this section may have been added by a later scribe attempting to provide a more conclusive ending. Given these textual issues, basing a theological practice such as snake handling on this passage is highly questionable.
Luke 10:19 and the Figurative Language of Scripture
Another passage frequently cited by snake handlers is Luke 10:19, where Jesus says to his disciples, “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you.” The context of this statement is crucial. Jesus had just sent out seventy-two disciples to proclaim the kingdom of God, and they returned rejoicing that even demons submitted to them in his name (Luke 10:17). Jesus responded with a figurative description of their spiritual authority over the forces of evil.
The imagery of snakes and scorpions aligns with the symbolic language often used in Scripture to describe demonic powers and spiritual opposition (cf. Revelation 12:9; 20:2). Nowhere in the New Testament do we see Jesus’ disciples deliberately handling snakes as a demonstration of their faith. The emphasis of Luke 10:19 is on spiritual victory through God’s power, not physical feats.
A Further Biblical Context: The Absence of Snake Handling in Apostolic Practice
Another compelling line of evidence against snake handling as a legitimate Christian practice is the complete absence of any precedent or instruction for it in the practices of the early church as described in the New Testament. Even in the book of Acts, which documents the establishment and expansion of the early church, there is no instance where believers deliberately engaged in handling snakes as an act of faith or a demonstration of their trust in God.
The apostolic writings, including the epistles, provide detailed guidance on Christian living, worship, and evangelism, yet they are silent on anything resembling snake handling. This omission is significant. If snake handling were intended as a sign of faith or as a normative practice for Christians, it would logically appear in these foundational teachings. Instead, the New Testament emphasizes spiritual virtues such as love, humility, and obedience to God’s commands (Galatians 5:22-23; Philippians 2:1-8).
Furthermore, the miraculous signs described in the New Testament served a specific purpose: to confirm the gospel message and establish the church during its infancy. These miracles were not arbitrary or performed for spectacle but were targeted acts that drew attention to the truth of the gospel and the authority of its messengers (Hebrews 2:3-4; Acts 5:12-16). Snake handling does not align with this pattern, as it lacks a clear evangelistic or didactic purpose and often results in harm rather than the edification of the church.
This absence of any biblical command, example, or theological rationale for snake handling further debunks the idea that it is a legitimate expression of Christian faith. Rather, it highlights the practice as an unbiblical addition rooted in misinterpretation and misplaced zeal.
The Temptation to Test God: A Biblical Warning
The practice of snake handling raises a significant theological concern: testing God. In Matthew 4:5-7, Satan tempted Jesus to throw himself down from the pinnacle of the temple, quoting Psalm 91:11-12 to suggest that God’s angels would protect him. Jesus rebuked Satan, saying, “It is also written: ‘Do not put the Lord your God to the test.’” This principle is directly applicable to snake handling. Deliberately exposing oneself to danger in an attempt to prove faith or elicit divine protection is contrary to the teaching and example of Jesus.
The Purpose of Miracles in the New Testament
The miraculous signs performed by Jesus and the apostles served a specific purpose: to confirm the message of the gospel and authenticate the messengers (Hebrews 2:3-4). These signs were not intended as ongoing practices for all believers but were unique to the foundational period of the church. For example, when Peter and John healed a lame man at the temple gate, the miracle provided an opportunity to proclaim the gospel to a gathered crowd (Acts 3:1-26). Similarly, Paul’s miraculous survival of the snakebite in Acts 28:3-6 led the people of Malta to recognize the power of the true God.
By contrast, modern snake handling as a ritualized practice lacks the evangelistic purpose and divine confirmation associated with New Testament miracles. Instead, it often results in injury or death, bringing disrepute to the name of Christ and undermining the gospel message.
What Does the Bible Teach About the Body and Faith?
Scripture emphasizes the importance of caring for our bodies as temples of the Holy Spirit (1 Corinthians 6:19-20). While Christians are called to be willing to suffer for their faith if necessary, this does not mean intentionally seeking out danger or harm. Romans 12:1 urges believers to present their bodies as living sacrifices, holy and acceptable to God, which entails a life of obedience and service rather than reckless actions.
Testing one’s faith through dangerous rituals is not consistent with biblical teaching. Instead, believers are called to demonstrate their faith through love, good works, and adherence to God’s Word (James 2:14-26). True faith is evidenced by a transformed life, not by dramatic displays of risk-taking.
Conclusion: Is Snake Handling Biblical?
The practice of snake handling, as seen in certain Pentecostal and Holiness churches, is not supported by a careful and contextual reading of Scripture. The primary texts cited to justify this practice, including Mark 16:17-18 and Luke 10:19, do not mandate or endorse snake handling as a religious ritual. Furthermore, the historical and theological purpose of miracles in the New Testament does not align with the modern use of snake handling as a test of faith.
Ultimately, the Bible teaches that faith is expressed through obedience to God’s Word and a life of holiness, not through dangerous practices that test God’s protection. Christians are called to trust in God’s sovereignty, relying on his promises without resorting to unnecessary risks or spectacles. Snake handling, therefore, should be rejected as an unbiblical and potentially harmful misapplication of Scripture.
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About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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Good article. Something I learned might be worth sharing. I use the Online Bible 1769 KJV which can be downloaded for free on the internet. It has a built-in Greek/Hebrew dictionary. If you click on “take up serpents” it brings up the Greek word for “take up” and lists the ways (depending on context) that it can be translated. 3f is particularly telling in that it explains Satan’s comment in Luke 4:6 and also Acts 10:38. A study on Daniel 2:44 and the Gospel of the Kingdom of God that Jesus preached and taught His disciples to preach will put it into context. I don’t put a lot of faith in the “early Church fathers” as the early Church was well off the path by the time they arrived. Church experience commends Mark 16:15-20 to me far more than the “fathers”. The snake handling cults are, unfortunately, victims of a very poor translation by the KJV authors who were victims of their own theology.
@ljohnsullivan thanks for the feedback. Keep your eye out for an upcoming book in the next 2-3 three weeks.
http://www.christianpublishers.org/apps/webstore/products/show/4865563
Mark 16:9-20 is an interpolation; a later addition to the text which does not appear in the earliest copies of Mark; just look at the footnotes in any newer Bible edition as to why those passages are marked as different or separate from the rest of Mark 16.
Sadly, people are wiling to suffer and die for their unquestioning faith in the infallibility of a passage of Scripture which is not only demonstrably 100% false, but which has been shown to have been added to the Bible by an anonymous Church scribe; hundreds of years after the text was written!
However, does not the very concept of “Biblical Infallibility” incur injury from the revelation of the existence of interpolations such as these? After all, the “longer ending” of Mark is hardly the only interpolation in Scripture.
No, this does not affect absolute inerrancy (infallibility) because those are based on the originals, not some 28,0000 manuscripts that we have. Also, your have four regions where manuscripts were copied, the Western, the Byzantine, the Caesarean, and the Alexandrian. The Alexandrian manuscripts are very trustworthy. So, you have the manuscripts being copied for 1400 years, with corruption entering them from three of those regions. The Byzantine becomes the standard text, the most corrupt of them all. Then, the Textus Receptus of the sixteenth century by Erasmus is based on the Byzantine text, and it becomes the standard or master Greek text behind the King James Version and all English translations until the eighteenth century.
HOWEVER, while there were 1400 years of corruption entering the copying, there have been 500 years of hundreds of textual scholars, giving their lives, so that they have been able to restore the text to a mirror image of the original. There is a book coming out in 2-3 weeks that will be extremely beneficial for you. Here is the link.
http://www.christianpublishers.org/apps/webstore/products/show/4865563