Sermon Text: Genesis 3:15, 12:1-3; Isaiah 9:6-7
Below is a sermon manuscript from December 15, 2024. Watch the sermon here.
Introduction
It’ll all come together. It will all work out. Do you have someone in your family like that? Maybe it’s this time of year, and things are chaotic, you have a million things to do and 10 minutes to do it, and you think, “There is no way.” Do you even understand? It’s not possible that things will just come together; it will not all work out. If this is you personally – if you are frazzled – maybe a bit irritated at the “things will come together person,” I hope this message will be a comfort to you. Not because everything will work out just right in your situation; I can’t guarantee that. But today, we will look at how some of the greatest “will this ever work out” situations did come together at just the right time, and this ultimate hope and peace can help us rest even when some things in our particular situations might not have the conclusions we would like. When the greatest story ever has a happy ending, we can rest with a hard chapter.
Genesis 3:15
I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.”[1]
The defeat of sin and evil is coming
What are some of these things that need to be worked out? Well, when we look at the beginning of the Bible, things are pretty good. No need to bring something together there. But then something happens. Adam and Eve sin, and things go downhill. What happens next? We see God discussing the consequences with Adam, Eve, and the Serpent. But amid this discussion, we see something interesting. Mixed with judgment is a blessing. We see a glimmer of hope when all seems lost.
Sinful creation will be at odds with God.
The text next moves to the relationship between the snake and the woman. Here, a theme is developed that plays out throughout the pages of Scripture. Some of your translations with say “offspring,” and others with say “seed.” The text seems to be indicating that there will be descendants of each that will be at odds with one another. What are these offspring or seed? Theologians have pressed into this idea and see it as a godly line and as a line that belongs to the serpent. We know from the New Testament that the serpent refers to Satan. So here we have those who belong to Satan and those who belong to a godly line coming from Eve. The question might be, “Well, isn’t everyone from Eve?” is this a cosmic battle between snakes and people? No. Actually, it’s a battle between all who align with the snake and all who align with the seed of the woman. This is the line that divides. Today we have many artificial lines that are drawn. We separate ourselves into tribes over minor things. It’s not wrong to have firm convictions about a lot of different things, but it is problematic when we make those things ultimate. The only firm and true dividing line is those who belong to the serpent and those who align with the seed of the woman.
We see this throughout Scripture.
Immediately, we start to see this play out in the pages of Scripture. We see it with Cain and Abel. The exact words that are used to curse the serpent are used in the curse of Cain. He is continuing in the line of the serpent. We also see Noah’s son being cursed. Later, we see that all who oppose Abraham will be cursed. Scripture uses enmity. There will be hate, conflict, and resistance between these two. Between the people of God and those who don’t belong to God.
We see it with a towering giant who is adorned with armor like a snake and comes against the people of God. We see it when the Pharisees come out to John the Baptist, and he says to them, “You brood of vipers.” We see it with those who claim to be Abraham’s descendants, and Jesus tells them they are of their father, “the devil.” 1 John 3 says by this we know who the children of God are and who the children of the devil are, and then he links the children of the devil with Cain, highlighting the cursing of the serpent and then Cain in Genesis 3.
Over and over again, we see enemies of God raising their heads to attack. We see conflict with the people of God.
We see this in the world today
We see this in the world today, too, don’t we? We see those who are overcome by bitterness and resentment. We see senseless killing and death. We see those who are controlled by lust and use others for their own gain. We see people worship themselves instead of humbly submitting to their creator. In our ever-connected world, we can be bombarded by 1,000 stories a day. We can come across images and video clips of horrendous evil without even trying. While technology can be a great gift, having a barrage of the works of the serpent is not helpful to anyone.
As the children’s hymn goes, “oh, be careful little eyes what you see. Oh, be careful little ears, what you hear.” What are you putting in front of your eyes and ears on a regular basis? Is it shaping your heart?
We see this in our own hearts
This brings us to the next idea, we see this in our own hearts. Not only is the world at odds with God but it’s true of our own hearts. As Jeremiah 17:9 says, “The heart is deceitful above all things and beyond cure. Who can understand it?”
Here is the reality: often, we are at odds with God. Romans 3 tells us that there is none righteous no not one, none that seeks after God. It’s easy to try to draw lines between us and others as if we are good and they are Satanic. But even as we do that, it reveals our sinful pride. No, it’s not just them out there that need hope. It’s you. It’s not just them that need saving. It’s you. But is there hope?
Sinful creation has hope.
In order to appreciate the good news, we need to understand the bad news. The world starts with good news and ends with bad news. Believe in yourself. You are your own savior. Do whatever makes you feel good. Each gives us a glimmer of hope based on our own potential, but then we end up devastated when we find our we cannot save ourselves. In fact, that initial good news becomes bad news. If we are only hope, then we feel hopeless when life is hard. But there is a better way. The Bible talks about the bad news. It talks right in our passage this morning about the rightful consequences of sin – but even as it does, there is hope. Right here in Genesis 3 – embedded in the curses – is a picture of redemption.
Romans 12:1-3
Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”[2]
The Blessing to the Nations Is Coming
Not only do we see the seed as one who will deal Satan a death blow, but we see how God is determined to bless the nations through the offspring of Abraham. God called Abram out of idolatry and worshipping foreign gods and determined to make him great. This was all of grace. It was God covenanting with Abram. God planned to call out a distinct people and bless the nations through them. God gave them the law to make them distinct from the nations and called them a holy witness. Throughout the Old Testament, we see this person have glimpses of this blessing but also experience judgment when they fail
God chooses a particular people to bless the nations
The particular is called for the purpose of the universal. God’s rescue plan and his mission to save the nations happen through a particular people he has chosen in Abram. Their call was to reflect God’s original intentions for humanity. One that was holy and in relationship with him. It was meant to point forward to a day when God would walk with his people again. It was also meant to be a blessing to those around them.
I love this in Deuteronomy 31:9-13
9 Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the Lord, and to all the elders of Israel. 10 And Moses commanded them, “At the end of every seven years, at the set time in the year of release, at the Feast of Booths, 11 when all Israel comes to appear before the Lord your God at the place that he will choose, you shall read this law before all Israel in their hearing. 12 Assemble the people, men, women, and little ones, and the sojourner within your towns, that they may hear and learn to fear the Lord your God, and be careful to do all the words of this law, 13 and that their children, who have not known it, may hear and learn to fear the Lord your God, as long as you live in the land that you are going over the Jordan to possess.”[3]
The outward dimension and inclusion of the nations continued to be discussed throughout the Hebrew Bible. Moses’ intercession appeals to God’s reputation among the nations in Ex. 32:12, and the book of Judges discusses the need for a King who will “enable Israel to live as a faithful people”[4] (Judg. 21:25).[1]While Israel’s request for a King was saturated in a desire to be like the nations, God directed it toward another aim. The structure of the Psalter itself moves God’s people beyond their perception of a temporary King to a future King and kingdom that takes on a universal scope.
God’s people were often the one’s being influenced
Why mention Israel’s role? Because this mission to bless the nations was not complete. In fact, because the people who were called out to bless others and live into this role they had been given often rejected this, they did not live up to their call. Instead of being a blessing through their obedience, they were often judged because of their disobedience. Like a teacher who tells the class – watch what Sarah does, do things just like her and you’ll be fine, only to find Sarah goofing off and leading others to do the same.
Isaiah 9:6-7
6 For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
7 Of the increase of his government and of peace
there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.[5]
The King Who Brings Shalom Is Coming
Ever since the garden, there has been conflict and strife. The seed of the serpent seemingly having a way with this world. Chaos seemed to rule the day. But we see time and time of a future when peace will rule. We see it in the songs that God’s covenant people sing in the book of Psalms, of a future King who will rule from sea to sea, from river to the end of the earth. A King whose rule will never end. One that all Kings will bow down to, one that will deliver the needy and have pity on the weak. A King whose kingdom has righteousness flourish and peace abound. But what King will this be? It wasn’t Saul, or David, or Solomon. In Isaiah, we see another glimpse ahead of the king who is coming. More descriptions, more details, more hope for the one to come. I will be pulling these descriptions from a commentator of Isaiah.
The one who is coming will be a child born
But how will this happen? Its fulfillment lies ultimately in the birth of the child who is Immanuel, here given four names that develop the reality of God with us as the Word becomes flesh. The language here is very careful: the child is “born” and enters the world in the normal way, but that the son is “given” suggests a specific intervention of God. The emphasis here is on his birth, but even in that moment of supreme vulnerability he is stronger than all the powers of the world. The names communicate the fact that God himself will come and not merely send a messenger. He is the ultimate fulfillment of who Immanuel is.[6]
The one who is coming seems to be more than a mere child
The first name is “Wonderful Counselor,” or perhaps “wonder counselor.” “Wonder” implies “supernatural,” something beyond human power; the term is used of the acts of God, not least of which are the exodus events (Ex. 3:20; 34:10). It was particularly the task of the king to give wise counsel; in Solomon’s case this was more than natural wisdom (1 Kings 3:28). Ahaz may have thought he was politically astute, but his policies became disastrous because he lacked this divine wisdom.
“Mighty God” has been taken simply to mean “godlike warrior,” but its use in 10:21, clearly referring to Yahweh, makes this most unlikely. Jeremiah 32:18 uses the phrase in reference to the Creator, who is also the covenant Lord. This child is himself God—as the hymnwriter put it, “fullness of God in helpless babe.”
“Everlasting Father” or “Father of eternity” indicates a father figure who possesses the divine perfection of eternity. Many ancient kings claimed to be fathers of their people, but none were everlasting. “Father” is not one of the more common terms for God in the OT, and it refers to his care and gentleness (Ps. 103:13; cf. Mal. 2:10). This balances the warrior image—he is not an aggressive bully but knows our frailties and weaknesses.
“Prince of Peace” is a fitting climax to a passage that has spoken of the horrors of war. Peace is more than the absence of war, although the ending of violence is a necessary condition for its establishment. Peace with God and humans is the wholesome, perfectly reconciled and loving community that the new creation brings, which can be enjoyed partially on earth.[7]
The one who is coming will have a kingdom of peace that continues to expand
This king will be the final one, to reign forever. He not only will continue to reign, but his kingdom will expand to fill the whole earth. It will be marked not by corruption and self-seeking but by justice and righteousness. Even the best of David’s sons and David himself were flawed, but this king will be the Davidic ruler who will bring universal harmony.[8]
Jesus is the blessing to the nations
Galatians 3:16 tells us that Jesus is the true offspring of Abraham.
Now, the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.[9]
Jesus is the one who brings blessings to the nations. The gospel is the good news of what he has done for us through his life, death, and resurrection. Paul says that it is the power of God for salvation to the Jew first and also to the Greek. All nations are blessed in Christ.
What’s more. Because of the work of Jesus, all who belong to him by faith are now a blessing to others. That’s what the church is called to be: a blessing to the nations. A place where people from every tribe, tongue, and nation can come and see that the Lord is good. Listen to what Paul says in Galatians 3:7-9.
7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.[10]
Jesus the Defeat of Sin and Evil
Jesus is the Seed of the Woman
The seed of Eve is ultimately singular. It is found in Christ himself. This is how Irenaeus and Justin Martyr in the early church understood it, and it has been a dominant understanding throughout church history. Jesus is the fulfillment of the godly seed that goes to war with the seed of the serpent. Jesus is the snake crusher.
Here in Genesis 3, we have a picture of the gospel. The first gospel. The good news that one say Satan would be crushed. The good news that one day, the curse would be reversed.
Can’t you see it written on the pages of Scripture? Isaiah 53:5 says,
“But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his wounds we are healed.”
He was pierced, he was crushed – the snake tried to rise up against the king of kings and strike him on the heel. It sought to give a death blow to the author of life. But life triumphed.
Jesus took on the Curse of God so we would experience blessing
You see, because of our sin, we are not only aligned with Satan, but we are under the curse of God. But Scripture says that Jesus became a curse for us. He took our place under the curse of God so that we might experience the blessing of his victory. The dirge becomes a joyous dance once again because the bridegroom has won the victory for His bride.
Not only that, but as Christians live in union with Christ, we join him in victory over Satan. Romans 16:20 says that the God of peace will soon crush Satan, he will crush him underneath your feet. There is a sense where Satan was dealt a death blow when Jesus died and rose again, and there is a sense where now he is being crushed as Christians live in obedience to God in His victory. Do you get that? In Christ, we conquer Satan. This has a lot of applications for us today. One is being careful of the “the devil made me do it” mentality. No, if you are in Christ you are united to His victory. Don’t use Satan as an excuse for your sin.
So we’ve seen that there is an initial death blow, Christians are united to the victory, and there is also the final victory – when that snake will be thrown into the lake of fire. The final destination for the snake. But it’s not the final destination for us.
Conclusion
How does it all come together, it all comes together in Jesus, who will put an end to evil, is a blessing to the nations, and will rule in peace. His bringing all this together brings us hope amid the circumstantial chaos of everyday life. It also gives us hope that what has started will be completed one day. While we wait, we wait in anticipation, given the ordinance of the Lord’s Supper, which looks back to his first coming and ahead when we will dine with him in final victory. Oh, what a day that will be!
[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ge 3:15.
[2] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ge 12:1–3.
[3] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Dt 31:9–13.
[4] Goheen, Mission, 46.
[5] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 9:6–7.
[6] Bob Fyall, “Isaiah,” in Isaiah–Ezekiel, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. VI, ESV Expository Commentary (Wheaton, IL: Crossway, 2022), 79–80.
[7] Bob Fyall, “Isaiah,” in Isaiah–Ezekiel, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. VI, ESV Expository Commentary (Wheaton, IL: Crossway, 2022), 79–80.
[8] Bob Fyall, “Isaiah,” in Isaiah–Ezekiel, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. VI, ESV Expository Commentary (Wheaton, IL: Crossway, 2022), 80.
[9] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ga 3:16.
[10] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ga 3:7–9.
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