Christ the Conqueror
“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen. 3:15 KJV). This is the first gospel sermon that was ever delivered upon the surface of this earth. It was memorable discourse indeed, with Jehovah himself for the preacher, and the whole human race and the prince of darkness for the audience. It must be worthy of our heartiest attention.
Is it not remarkable that this great gospel promise should have been delivered so soon after the transgression? As yet no sentence had been pronounced upon either of the two human offenders, but the promise was given under the form of a sentence pronounced upon the serpent. Not yet had the woman been condemned to painful travail, or the man to exhausting labour, or even the soil to the curse of thorn and thistle. Truly “mercy rejoiceth against judgment.” Before the Lord had said “dust thou art and unto dust thou shalt return,” he was pleased to say that the seed of the woman should bruise the serpent’s head. Let us rejoice, then, in the swift mercy of God, which in the early watches of the night of sin came with comfortable words unto us.
These words were not directly spoken to Adam and Eve, but they were directed distinctly to the serpent himself, and that by way of punishment to him for what he had done. It was a day of cruel triumph to him such joy as his dark mind is capable of had filled him, for had he indulged his malice, and gratified his spite. He had in the worst sense destroyed a part of God’s works, he had introduced sin into the new world, he had stamped the human race with his own image, and gained new forces to promote rebellion and to multiply transgression, and therefore he felt that sort of gladness which a fiend can know who bears a hell within him. But now God comes in, takes up the quarrel personally, and causes him to be disgraced on the very battle-field upon which he had gained a temporary success. He tells the dragon that he will undertake to deal with him; this quarrel shall not be between the serpent and man, but between God and the serpent. God saith, in solemn words, “I will put enmity between thee and the woman, between thy seed and her seed,” and he promised that there shall rise in fulness of time a champion, who, though he suffer, shall smite in a vital part the power of evil, and bruise the serpent’s head. This was the more, it seems to me, a comfortable message of mercy to Adam and Eve, because they would feel sure that the tempter would be punished, and as that punishment would involve blessing for them, the vengeance due to the serpent would be the guarantee of mercy to themselves.
Perhaps, however, by thus obliquely giving the promise, the Lord meant to say, “Not for your sakes do I this, O fallen man and woman, nor for the sake of your descendants; but for my own name and honour’s sake, that it be not profaned and blasphemed amongst the fallen spirits. I undertake to repair the mischief which has been caused by the tempter, that my name and my glory may not be diminished among the immortal spirits who look down upon the scene.” All this would be very humbling but yet consolatory to our parents if they thought of it, seeing that mercy given for God’s sake is always to our troubled apprehension more sure than any favour which could be promised to us for our own sake. The divine sovereignty and glory afford us a stronger foundation of hope than merit, even if merit can be supposed to exist.
Now we must note concerning this first gospel sermon that on it the earliest believers stayed themselves. This was all that Adam had by way of revelation, and all that Abel had received. This one lone star shone in Abel’s sky; he looked up to it and he believed. By its light he spelt out “sacrifice,” and therefore he brought of the firstlings of his flock and laid them on the altar, and proved in his own person how the seed of the serpent hated the seed of the woman, for his brother slew him for his testimony. Although Enoch the seventh from Adam prophesied concerning the second advent, yet he does not appear to have uttered anything new concerning the first coming, so that still this one promise remained as man’s sole word of hope. The torch which flamed within the gates of Eden just before man was driven forth lit up the world to all believers until the Lord was pleased to give more light, and to renew and enlarge the revelation of his covenant, when he spake to his servant Noah. Those hoary fathers who lived before the flood rejoiced in the mysterious language of our text, and resting on it, they died in faith.
Nor, brethren, must you think Genesis 3:15 a slender revelation, for, if you attentively consider, it is wonderfully full of meaning. If it had been on my heart to handle it doctrinally this morning, I think I could have shown you that it contains all the gospel. There lies within it, as an oak lies within an acorn, all the great truths which make up the gospel of Christ. Observe that here is the grand mystery of incarnation. Christ is that seed of the woman who is here spoken of; and there is a hint not darkly given as to how that Incarnation would be effected. Jesus was not shadowed of the Holy Ghost, and “the holy thing” which was born of her was as to his humanity the seed of the woman only; as it is written, “Behold a virgin shall conceive and bear a son, and they shall call his name Immanuel.” The promise plainly teaches that the deliverer would be born of a woman, and carefully viewed, it also foreshadows the divine method of the Redeemer’s conception and birth. So also is the doctrine of the two seeds plainly taught here — “I will put enmity between thee and the woman, between thy seed and her seed.” There was evidently to be in the world a seed of the woman on God’s side against the serpent, and a seed of the serpent that should always be upon the evil side even as it is unto this day.
The church of God and the synagogue of Satan both exist. We see an Abel and a Cain, an Isaac and an Ishmael, a Jacob and an Esau; those that are born after the flesh, being the children of their father the devil, for his works they do, but those that are born again — being born after the Spirit, after the power of the life of Christ, are thus in Christ Jesus the seed of the woman, and contend earnestly against the dragon and his seed. Here, too, the great fact of the sufferings of Christ is clearly foretold — “Thou shalt bruise his heel.” Within the compass of those words we find the whole story of our Lord’s sorrows from Bethlehem to Calvary. “It shall bruise thy head”: there is the breaking of Satan’s regal power, there is the clearing away of sin, there is the destruction of death by resurrection, there is the leading of captivity captive in the ascension, there is the victory of truth in the world through the descent of the Spirit, and there is the latter-day glory in which Satan shall be bound, and there is, lastly, the casting of the evil one and all his followers into the lake of fire. The conflict and the conquest are both in the compass of these few fruitful words. They may not have been fully understood by those who first heard them, but to us they are now full of light. The text at first looks like a flint, hard and cold; but sparks fly from it plentifully, for hidden fires of infinite love and grace lie concealed within. Over this promise of a gracious God we ought to rejoice exceedingly.
We do not know what our first parents understood by it, but we may be certain that they gathered a great amount of comfort from it. They must have understood that they were not then and there to be destroyed, because the Lord had spoken of a “seed.” They would argue that it must be needful that Eve should live if there should be a seed from her. They understood, too, that if that seed
was to overcome the serpent and bruise his head, it must auger good to themselves: they could not fail to see that there was some great, some mysterious benefit to be conferred upon them by the victory which their seed would achieve over the instigator of their ruin. They went on in faith upon this, and were comforted in travail and in toil, and I doubt not both Adam and his wife in the faith thereof entered into everlasting rest.
