Sermon - Advent 4 - Luke 1:26-38

Sermon

Advent 4

December 24, 2017

Luke 1:26-38

“Mary's Questions, Mary's Faith”

One of the main characters on the stage of the Advent season is, of course, Mary the mother of Jesus. It is likely the case that when St. Luke set out to write his gospel, he sat down with Mary for an interview. Luke tells us he endeavored to write a careful, orderly account of everything that had happened. And at the end of these first couple of chapters, he mentions twice that “Mary treasured these things up” and “pondered them in her heart”. While of course, the Holy Spirit inspired the writing of these events as he did with all of Holy Scripture, he likely worked through the recollections of a young mother looking back years after her son, the Messiah, had ascended into heaven.

As Lutherans we take a view of Mary which might not sit well with Christians on either side of us. On the one hand, we have some serious disagreements with Roman Catholics about Mary's place and role and status. Scripture gives us no indication that she was without sin, or was assumed, bodily, into heaven. Neither are we told to turn to her as an intercessor. We are careful to treat her, like all the other saints of God, not as one justified by her own merit, but only by grace through faith like the rest of us. However. Unlike many protestants, we still hold Mary in high regard and can even call her by the title, “Mother of God”, as we do in the Formula of Concord. But especially we know of her from the pages of Scripture, like today's Gospel reading, and those accounts show us that she was a woman of great faith, and therefore an example to follow.

Today I'd like to focus on this particular account, the Annunciation as it is called, and especially on the questions that Mary asked and pondered... as the answers, of course, are found in Christ.

What sort of greeting?

Perhaps you'll agree with me that it's more than a little odd how Mary reacts to the appearance and greeting of the angel Gabriel. Or at least what we are told about it. If an angel appeared to me, I would be shocked, awed, amazed... filled with wonder. I might fall down on my face as so many did – or be stricken with great fear. I would certainly be concerned with the reason for such a visit. Perhaps this is the angel of death? Is my time up? Or is this a warning from God that I'm in big trouble? And while the angel here says what angels always seem to say, “Do not be afraid”, it doesn't give us any indication that she was. In fact, the appearance of the angel itself doesn't seem to trouble Mary. But what does trouble her is instead – his words. His greeting. “Greetings, O favored one! The Lord is with you.” And Mary wonders, “what kind of greeting this might be”. She was “greatly troubled at the saying”.

Mary seems to me to be a thoughtful kind of person. The kind of person who ponders deeply – as she did for years the events of the nativity of Christ. She pondered the shepherds and their stories about angels. She pondered the strange visit with her cousin Elizabeth, and how the baby John leaped in Elizabeth's womb. She pondered Zechariah and the angelic visit he received. She pondered all these things, treasured them up in her heart. She must have continued to ponder this angelic visitor and his troubling words for some time also. But why would it be troubling?

Perhaps Mary was also keenly aware of her sin. For the sinner doesn't, and shouldn't expect the favor of God. At least in the sense that one has pleased God. I get the feeling that Mary's first question here has the sense of, “Well gee, that's nice, but why me?” Why a young girl from Nazareth? Like Nathanel would later say, “Can anything good come from Nazareth?” Mary seems to be asking, “Why me?” What have I done to deserve this? That's a paraphrase of Elizabeth's question when Mary visited her. It's a similar idea. What have I done to deserve such a gift? It's a confession of sorts, “I don't deserve such a gift”. “I'm nothing special. I'm no one worthy.”

We can sympathize, can't we? Why would God look at me with anything but disdain? I know my sin. My failure is always before me. Sure I keep it hidden from the world, because I don't want anyone to know what a scoundrel I really am. The things I think. The words I say. The things I do when no one's looking, and even when some people are. But God knows my sins – all of them – better than I do. He's God, after all. Why would, how could I expect to get away with anything? I deserve judgment. I deserve his anger. I deserve punishment.

So what kind of greeting is this? “You who are highly favored”. Well like I said, the answer is really only found in Christ.

Favor – the greek word is “Charis” which we sometimes translate “grace”. If you've ever heard the Roman Catholic “hail Mary” prayer, it begins, “Hail Mary, full of Grace”. Well she's not full of grace on her own, but like every true believer in God – she has his favor and grace, his undeserved love... only through Christ. You have God's favor and grace, his undeserved love... only through Christ. Though you are, in your sins, a scoundrel. Though you couldn't expect a just God to do you any favors, yet the merciful and kind God has done you the greatest of favors in Christ, the child of Mary.

That Mary had such faith is also evidenced by her next question. “How will this be, since I am a virgin?” Now, if you've been reading Luke's Gospel from the beginning, you might also find this a bit strange. Because Mary isn't the first one to see an angel, nor the first one to hear tell of a miraculous conception and birth. Zechariah, one of the priests, married to Elizabeth, a relative of Mary – he saw the same angel. And he heard a similar word – “your wife, though she is old, will have a son”. And Zechariah had a question of his own - “How shall I know this? For I am an old man, and my wife is advanced in years?” A very similar question to Mary's, “How will this be? For I am a virgin...”

But Zecharaiah's question was not asked in faith, but in doubt. He was struck mute – unable to speak until this word of God was fulfilled. Only when he confessed his faith by same-saying that the name of the child was John (scrawling that name on a tablet). Only then could Zechariah speak. And his first words after that were a Spirit-inspired song of praise.

Mary, for her part, believed from the get-go. Her, “How will this be..?” wasn't out of doubt. It was a simple request for information. She knew the normal way things worked, and that this wasn't normal. It didn't make sense. But her trust wasn't in her senses, it was in the Lord. This was an honest question of faith, how will this unfold? What will happen? Unlike Zechariah's question tinged with doubt.

But like Zechariah, she also responded to the news with a song, full of the Spirit. Only Zechariah had to wait to see the fulfillment of the promise. Mary took it on faith from word one. We sing both these songs in the church to this day – the Benedictus of Zechariah and Mary's Magnificat.

Some of us hear the word of God and believe it right away. Some of us have more struggles and doubts. Some of us may have even rejected it entirely. But the word still stands. The Law still convicts. And the Gospel still calls us to faith. And like both Mary and Zecharaiah, we too sing our faith in joyful response to God's promises. Because no matter the odds, or the appearance to our reason and senses, we trust in the words and promises of God in Jesus Christ. We are thankful when we see them fulfilled. And we are just as thankful while we wait for the fulfillment.

Where the doubters and the scoffers say it's impossible, the Angel Gabriel reminds us, “With God, all nothing is impossible”. Not a virgin conceiving and bearing a child. Not that God himself would become a human being. Not that this child to be born would save his people. Is it impossible that God would die for man, so that man could live for God? Is it impossible that a man who died would rise, that all die in him would also be raised with him? Is it impossible that he will come again in glory, and take us to our eternal home? Faith believes the promises, even when it seems impossible.

Mary believed. And her faith took on words – as she responded to the angel confirming that what he said would be, would be:

“I am the Lord's servant. May it be to me according to your word.”

What an example for us. May your faith say the same:

I am the servant of God. I'm not here to set the agenda, God, but to serve at your good pleasure. I am the Lord's servant – not his master, nor my own master. In humble faith I will receive your direction and follow it. May it be to me according to your word. What you say to me, Lord, is true. What you promise me, is certain.

As it was to Mary, may it be to you according to God's word: that your salvation is assured in Christ. That you, too, are highly favored, and full of grace. Find all of the answers to faith's questions in him, and know that with Jesus, nothing is impossible. In Christ, Amen.

Sermon - Midweek Advent 3 - Micah 5:2

Advent Midweek 1

Micah 5:1-6

December 20, 2017

“O Bethlehem”

You, O Bethlehem. Yes, I'm talking to you. The prophet Micah has got a word about you. Oh you're a sleepy little town, not worthy of note on your own. Just about the only claim to fame you have is being the hometown of King David. Sort of like Springfield, Illinois claims its most famous resident, Abraham Lincoln – but why else do you know or care about Springfield?

Bethlehem - You don't have the mighty temple, like Jerusalem. You don't have the seat of governmental power like, say, Caesarea. You're not a port city or at a major thoroughfare or crossroads. I mean, what can you say for yourself?

Well then there's that other prophecy about Rachel weeping for her children, refusing to be comforted. A prophecy of Jeremiah, the weeping prophet himself, because he lived to see the destruction of Jerusalem by the Babylonians. Before they carried off the people of Jerusalem into exile, they had a staging area at Ramah – kind of like a POW camp.

The same Ramah, where Rachel had died in childbirth, and was buried. But when she died, she was on her way to Bethlehem. And so Ramah and Bethlehem are connected.

Later on, when King Herod killed the innocent babes of Bethlehem, Matthew's Gospel quotes Jeremiah. The comparison is this: Bethlehem and Ramah – these little towns are associated with weeping and misery – because of the death or Rachel, because of the deportation of the exiles, and because of the murder of innocent children by Herod. Any way you slice it, none of this is really a point of boasting for little Bethlehem.

But don't worry, O Bethlehem, for our God has a way of bringing something out of nothing. He makes the first last and the last first. He raises up the lowly, and humbles the high and mighty. And you, O Bethlehem, little town that you are, God has plans for you.

[You] who are too little to be among the clans of Judah,

from you shall come forth for me

one who is to be ruler in Israel,

whose coming forth is from of old,

from ancient days.

You once brought forth a king, O Bethlehem. Though he was the smallest among his brothers, the youngest of 7. He guarded the sheep – fighting off bear and lion. He then proved his mettle when he took down the Philistine giant. But his mettle was not in his strength of sword or prowess in battle. He was a man after God's own heart. He gave God the credit for the victory. He knew going in God was with him. And afterward he kept no glory for himself. David lived by faith, as did all who lived and trusted God's Word, as do all believers, even today.

And now again, O Bethlehem, you are to bring forth the Son of David. The one who would rule on his Father David's throne. The one who would restore the fallen house to a mighty dynasty, the shoot from the stump of Jesse that would grow to a mighty oak. The people of Jerusalem would shout their Hosannas at his triumphant arrival. Hosanna to the Son of David! Blessed is he that comes in the name of the Lord!

But what's this – his origins are from of old? From ancient days? There's a hint, a glimmer of his true nature – his divine nature. For before there was, he was. He's the ultimate being, the very Yahweh. This is a human, but this one born in Bethlehem is also true God. He had his beginning here, but he also has no beginning and no end. His reign and rule are forever. His kingdom has no end.

But there's more, O Bethlehem. He's a Shepherd. Much like his ancestor David was a shepherd. But more, and better. He is the Good Shepherd who lays down his life for the sheep. Little shepherd boy David tended his father's flock in Bethlehem. The Good Shepherd Jesus tends to the flock his Father gives him – even the whole number of believers, the church – even to the ends of the earth.

Little shepherd David fought off the lion and the bear – all to protect his sheep. The Good Shepherd crushes the head of the Serpent. He stops the mouth of the roaring lion looking for someone to devour. He defeats even the dragon who would swallow him up – along with all of us. Our Good Shepherd is victorious, over sin, over devil, even over death.

And did you also know, O Bethlehem, that he brings peace? He is peace. Peace with God. Peace of conscience. Peace in the raging of all life's bitter struggles. The Assyrians – well they're just an example, a shadow of the many enemies we face. Fightings and fears within, without. Wars and rumors of wars. False teachers. Persecution. Nakedness, danger, sword. We are as sheep to be slaughtered, yet in all of it – more than conquerors through him who loved us. Through all of it, a peace that comes only through the Prince of Peace.

The wise men came from the east and asked old king Herod where the new king could be found. They'd seen your star, and it had led them this far. Herod's own wise men knew this ancient prophecy. The Messiah would be born in you – little Bethlehem. And so they went, and brought their gifts. These representatives of the nations laid their tribute before the king of the Jews and the king of kings. You, O Bethlehem, got to see it happen.

You are Bethlehem – which means “house of bread”. Isn't it fitting that the one born unto you, the one from of old, also called himself the Living Bread from heaven? The one who would feed the entire world with his own life. Bread, the staff of life, the most basic of foods, a most primary need – Yes, O Bethlehem, you are the house of bread, by bringing forth the one who gives life to the world.

And Ephratha, your other name, it means “fruitful”. You're the “fruitful house of bread”. Surely, here in the Babe of Bethlehem comes great fruitfulness. His fruits – his works – are righteousness. A fulfillment of the law, through a perfectly lived life. And the fruits of his cross – body and blood given and shed for you and for all for the forgiveness of sins. Well. These fruits are far better than the fruits of sin and death we've been eating since our first parents ate and died.

You, O Bethlehem. I guess there's more to say for you than one might think. Though you are small among the clans of Judah. Though no one's impressed with your population and pedigree and acreage and history. You have this one thing. You have the promise of the Messiah. And that's the best thing of all.

You, O Christian, have the same. In fact sleepy little Bethlehem, with not that much to say for itself – is like every humble person the Lord calls to faith. Little Bethlehem, among all the towns. Little Israel, among all the nations. Little old you and me, as insignificant as the world considers us to be. As worthless and despised as our sins have made us out to be.

Though you don't have much, and can't say much for yourself, of yourself - you really have it all. For the child born in Bethlehem is the Son of God born for you. The prophecy spoken by Micah, was spoken as much to you. Out of a backwater nowhere, God has brought his salvation to the ends of the earth, even unto Keller, Texas. Just as he created the world out of nothing, so has he brought salvation from next to nothing. For Christ is born for you, for me, for all. The Good Shepherd. The Bread of Life. Who gives us the fruits of his salvation. A Blessed Advent, and a Blessed Christmas to you, in him.

O holy Child of Bethlehem, Descend to us, we pray;

Cast out our sin and enter in, Be born in us today.

We hear the Christmas angels The great glad tidings tell;

O come to us, abide with us, Our Lord Immanuel.

Amen.

Sermon - Midweek Advent 2 - Isaiah 7 & 9

Advent Midweek 1

Genesis 3:15

December 6, 2017

Pastor Huebel mentioned Sunday that prophecy is just history written in advance. That is certainly true of these two famous prophecies from Isaiah. Some of the clearest and best messianic prophecies come from this prophet, and he is a regular staple of our Advent meditations. Today we'll look at two of these famous passages – Isaiah 7 and Isaiah 9.

But to do so, we'll need a little history lesson. It was a little more than 700 years before the birth of Christ when Isaiah the prophet lived and preached. At this time, the great kingdom of David and Solomon had sadly become divided by civil war into a Northern and Southern kingdom. In the north, most of the 12 tribes, and in the south you had Judah and Benjamin, but by far the largest was Judah. And so the prophets in these days of the Divided Kingdom refer to both – the Northern Kingdom, Israel, and the Southern Kingdom, Judah.

Though they had reached a peaceful coexistence with each other, the now divided kingdoms still faced threats from without. The Assyrians, in particular, were a very cruel, brutal conqueror. They were known for all sorts of atrocities that I won't even mention or describe in the pulpit. I've sometimes called them the “Old Testament Nazis”, but perhaps that's not even adequate to describe their cruelty to those at the tip of their spear and sword. In light of this rising threat, the Northern Kingdom, along with neighboring Syria, wanted king Ahaz of the Southern Kingdom to join their coalition – three small kingdoms against the evil empire of the Assyrians.

But Ahaz was a wicked king, and he sidled up to the Assyrians. He feared the big dog more than the smaller two, though he still feared them. But he did not fear the Lord God almighty. Isaiah's message to Ahaz was to trust in the Lord, not outside nations. And so God, through Isaiah, gave Ahaz a sign. A prophecy with two fulfillments.

In the first, Isaiah's oracle showed that in the time of about 9 months – the time it would take a young woman to conceive and bear a son – God would deliver Judah from the 2 kings that were threatening him. And indeed, in 722 B.C. Samaria, the capital of the northern kingdom, fell to the Assyrians. We might call this the near fulfillment, or the lesser fulfillment.

But the greater and far better fulfillment would have far more wide ranging impact. A virgin would conceive and bear a son. And that miraculous child would deliver all people from the threats of our enemies, the cruel trio of sin, death, and Satan. The New Testament confirms this, interprets Isaiah for us, in Matthew 1:22-23 “She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.' All this took place to fulfill what the Lord had spoken by the prophet, 'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us)”

Ahaz was a wicked king, but God worked in spite of him to bring about the fulfillment of his plan and promises. Ahaz, a descendant of David himself, would also be an ancestor of Jesus, the true Son of David. But this was God's doing.

You can't save yourself by your own reason or strength, your own good works or spiritual commitment. Though there is no merit or worthiness in you but only sin and corruption – but still God promises, God works, and God accomplishes your salvation. So also, no sinful man can claim credit for the birth of this child born to the virgin, but only God gets the glory for sending his Son to us. No man can claim the honor, even in part, for the saving work and sacrificial death of Christ. Only God the Father can say, “That's my boy. Like Father, like Son.”

That Jesus was born of a virgin is good news for you. It means your salvation comes from outside of this sinful, fallen world. If it came from below, it would be unworthy of your faith. For what can man do, of himself? But if it comes from God, it cannot fail. If salvation is his doing, you can trust it always and fully.

Two chapters later, we have another oracle, in which the prophet describes this promised deliverer, this child that would be born. For one, he is identified with Galilee. Part of the area that was once conquered by the wicked Assyrians. Part of the nation that was laid waste by the enemy. But God has a way of bringing something from nothing, bringing salvation out of the ruins, light from darkness, and even life from death itself.

And so the sign that old King Ahaz scorned would be fulfilled in the Son that is given – the one called Jesus, the Christ. But look what else Isaiah calls him:

Immanuel, that is, “God with us”. Likewise, in chapter 9, “Mighty God” and “Everlasting Father”. This is no mere human savior. Here comes no average or even above average man. No earthly leader, no worldly politician elected or appointed or otherwise. Here, among us, is God himself made flesh. The Messiah is, perhaps above all, the very embodiment of Yahweh himself, come to earth, present among his people. And this is no small thing.

It is noteworthy that many of the heresies that have plagues the church over the years attack this very point – that Jesus Christ is true God. It's why the church has responded with creeds and statements and catechisms that make it clear who he is – God of God, Light of Light, Very God of Very God, Begotten not made. True God, begotten of the Father from eternity, and also true man, born of the virgin Mary, and my Lord. To take away or deny Jesus' divine nature is to make him no Messiah at all. For God has promised that's the Messiah he would send. He will not do his saving half-way or half-heartedly. He will not delegate it, even to an archangel. He will see to it himself. God will visit his people.

He is the Wonderful Counselor. The counsel he gives, the word he speaks, is the object of our wonder. The things he says ought to amaze us. The Gospel is astounding. The free gift of salvation, which we proclaim is so many ways.... may we never lose our sense of awe at this. This central teaching of our faith – Christ crucified for sinners - that he's done it all for you, and all that's left is to believe it and live in grateful response to it. This is better, wiser counsel than any you could hear. This is a more wonderful word than any you could imagine.

And Prince of Peace. Princes and Kings and the mighty men of this world talk a good game when it comes to peace, but they often fail to achieve it. But he is not just a prince who brings peace, as if in a temporary condition. He is the Prince of Peace. All peace, that is all true peace, is rooted in him. The peace that he brings is a peace with God. It is a peace that passes understanding. Like his kingdom, it is not of this world, peace not as the world gives. It's a peace you can't see or touch, but it must be known by faith, according to his word.

And what else about this Messiah, this child born unto us? He will rule with justice and righteousness on the throne of his father David – and he will do so forever. David. Remember God's promise when David got it into his head to build God a temple? Look the ark is in a tent – the tabernacle – while I dwell in a fine palace. Let me build a house for God, a temple. It was an honorable inclination. But God turned it around on him and said, “No, David. I'll build you a house. And I will establish your house (your dynasty) forever.” David's son Solomon would build that temple. And God would hold up his end of the bargain.

Though in the rise and fall of nations it may have seemed like God had forgotten, or had failed. David's line was shattered when the kingdom divided. The Northern Kingdom fell to the Assyrians. Later the Southern Kingdom would fall to the Babylonians. Ahaz and his descendants would be no more – at least not reigning on the throne. The Davidic dynasy – once a mighty tree was cut down to the stump. But a shoot was to come from that stump of Jesse (words from Isaiah 11). And David's throne would be restored... in Christ.

Not an earthly throne. But a heavenly throne. Though he left that throne for a time, our king became enthroned in human flesh, and in a manger, and on a cross. Enthroned in his resurrected flesh, ascended to the right hand of God where David's son and David's Lord reigns even today, for all God's chosen people.

This is the kind of Messiah Isaiah foresaw. The One born of a virgin. The one unlike any other. The Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. The One to restore David's throne. The One we call Jesus, who has delivered us from our enemies. Rejoice with great joy. For unto us child is born. Unto us the Son is given. Amen.

Sermon - Midweek Advent 1 - Genesis 3:1-15

Advent Midweek 1

Genesis 3:1-15

December 6, 2017

This Advent Season, like all Advent seasons, we place a special emphasis on the prophecies of the Old Testament concerning the coming Christ. Advent means “coming”, after all. And while an exhaustive treatment of each and every prophecy of Christ would be impossible, and indeed, we would have to study the entire Old Testament, which Jesus says testifies to him... still, it seems good to zoom in on a few passages which hold a particular importance or a place of prominence in Messianic expectations. You might have chosen some other passages, and another perhaps 3 others. But these three seemed the most well-known, the most often-referenced, some of the most pivotal prophecies pointing to Christ out of all of them. So for the three weeks of Advent this year – we will consider the messianic prophecies of Genesis 3, Isaiah 7 and 9, and Micah 5.

Prophecy isn't only about the future – strictly speaking it is a word of God given through a representative or mouthpiece – a prophet. And that word can speak of the past, present, or future – for all times are in the view and knowledge of God. It can be, as it were, a word of law or gospel: A prophetic word is often a word of rebuke, a harsh word over against the powers of the day that are set against God. Even today, sometimes it's used in that sense. The prophetic word that is hard to hear. But then there is that other sense of it, perhaps more commonly intended – that a prophet is one who tells the future. And many prophecies do so. We are concerned, especially, about those prophecies concerning the Christ – that most important promise of God to send a Savior to deliver his people. That promise, or or those promises, telling of future salvation, date as far back as the Garden, as we shall see today. In fact, let's turn our attention there now.

Try to imagine the scene of Genesis 3 – the freshly minted creation in all its “very good” glory, the animals according to their kinds, the garden planted by God as a paradise for man, and the innocent and noble Adam, and his helper Eve, both created in the image of God and set above creation, blessed to be fruitful and multiply. What joy it must have been for the newborn creation – think of the “new car smell” and the smell of a newborn but only better, more pervasive, entirely thorough.

Nothing bad, only good, indeed as God declared, “very good”.

And what a start contrast to what would soon follow. When the serpent slithered in. Taking the form of one of the beasts of creation, Satan, the evil one appears with his wicked agenda. He deceives the woman. The man fails to intervene, but partakes of the rebellion with her. And so the one to whom God gave dominion over all creation, the head, as it were, was struck. Sin, death, corruption, disease, chaos of a manner we still don't comprehend – all of it came upon creation. Like the dark shadow of an eclipse – so out of place, so alien to its design, creation fell along with its appointed master. And now, the serpent becomes the prince of this world. Adam and Eve beget children in their own image, and as you read the genealogies, the refrain is unmistakable, “and he died... and he died”. Quite a contrast to, “and it was good”. What a dark day that was. What a bitter day. A day of reversal. A day of death. A day of fear.

For as they heard the Lord walking in the garden, they hid. Like young children even today who instinctively hide when they know they've done something wrong, Adam and Eve hid. But you can't hide from God. You can't hide your sins from God. Their paltry attempts to cover nakedness with fig leaves only testified to their shame. Who told you you were naked? Did you eat of that forbidden tree?

And now they await punishment. It must have been with fear and dread that our first parents stood, waiting to get their comeuppance. Waiting to hear the pronouncement of judgment they truly deserved. We've all been there, at least in small ways. Perhaps waiting in fear of an angry parent. Perhaps watching the squad car as the officer gets out and walks toward your car window. Or perhaps even as your conscience burns at the thought of your God frowning at your sinning, yet again. What would it be like to stand and answer for your sins? To face up to it, with no escape in sight? Isaiah saw God and he cried, “woe to me, I am ruined!” Adam and Eve must have felt the same. We all should before a Holy God.

Oh they tried the blame game. It was the woman you gave me, Lord, it's all her fault. Oh, no, Lord, I was tricked, tricked I tell you! It was that crafty serpent. But the blame doesn't really shift. They knew what they were doing. They are just as accountable.

And then, when all seems lost, when they had nothing left to say, when the swift and sure blade of justice was surely about to cut them down... then it happened. God spoke to the serpent.

And in that curse, a blessing. In the bad news for our enemy, is the good news for Adam and Eve and you and me and all. Martin Luther puts it this way:

“These words are spoken for the sake of Adam and Eve that they may hear this judgment and be comforted by the realization that God is the enemy of the being that inflicted so severe a wound on man. Here grace and mercy begin to shine forth in the midst of wrath which sin and disobedience aroused. Here in the midst of most serious threats the Father reveals His heart…Who points to deliverance, indeed who promises victory against the enemy that deceived and conquered human nature.”

First, God curses the serpent to eat dust and crawl on its belly. And this may seem easy to pass by. But it is good news. For God limits Satan. He cannot come at us straightaway, head-on. He is limited to working sideways, slinking and squirming, through his deception and lies. Luther comments that if Satan wasn't limited in such a way, he would destroy all life, even keep a single tree from sprouting, for he hates God's good creation so. But the curse goes on, and the news for us gets better.

Genesis 3:15 is sometimes called the proto-gospel, the very first promise of God, and the first prophecy of a savior, a messiah, the very Christ. It is a promise that God unfolds throughout the pages of the Old Testament, progressively revealing more and more, as if facets of a diamond, until it reaches it fruition in the birth, life, death, resurrection, ascension and return of Christ in glory.

He, the offspring, (literally the seed) of the woman, the one descendant to come – would crush the head of the serpent, though the serpent would bruise his heel. Christ, though wounded, even mortally, at the cross – would not be defeated by death. But rather, with that very wound, he trampled the head of the Serpent, delivering a final defeat and humiliation of our ancient foe, completely disarming and destroying him and his kingdom forever. And so Jesus declares, “it is finished”. God keeps his promises.

Just look at the way God does it, though. Satan thinks he is victorious, working through the woman to get at the man. But God turns it around, working through the woman, through the womb, to bring about the man – the second Adam, that would be Satan's undoing.

He who once overcame man by means of a tree – now is overcome by the tree of the cross. And we, who fell into sin by eating the fruit of a forbidden tree, are now nourished unto salvation by the fruit of the cross – namely the body and blood of Jesus given us to eat and drink. By one tree and fruit came death, but by this tree and fruit comes life. In one Adam all mean are condemned to death. But in the Second Adam all men are given life.

Through the ages, God brings this promise to fruition. Preserving the line of the promise through Noah – despite a flood that ended all other flesh on earth.

Through the line of Abraham, so old he was as good as dead, and yet God gave him a son. Through that son Issac, and his son Jacob, and his son Judah, and down through history, the seed of promise was tended.

David was also promised his descendant would sit on his throne forever, and so the line of promise continued, though david's mighty house lay in tatters.

And then an angel appeared to Mary, and announced the child born to her would be that long-awaited savior. The seed of the woman, come to crush the serpent for good.