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<p>I. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See <a class="bibleref" title="Rom.8.20" href="/passage/?search=Rom.8.20">Rom. 8:20</a>. The devil’s instruments must share in the devil’s punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, <a class="bibleref" title="Exod.21.28,Exod.21.29" href="/passage/?search=Exod.21.28,Exod.21.29"><span class="bibleref" title="Exod.21.28">Exod. 21:28</span>, <span class="bibleref" title="Exod.21.29">29</span></a>. See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam’s name <i>that he made Israel to sin</i>. Now, 1. The serpent is here laid under the curse of God: <i>Thou art cursed above all cattle</i>. Even the creeping things, when God made them, were blessed of him (<a class="bibleref" title="Gen.1.22" href="/passage/?search=Gen.1.22">Gen. 1:22</a>), but sin turned the blessing into a curse. <i>The serpent was more subtle than any beast of the field</i> (<a class="bibleref" title="Gen.3.1" href="/passage/?search=Gen.3.1">Gen. 3:1</a>), and here, <i>cursed above every beast of the field</i>. Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun. 2. He is here laid under man’s reproach and enmity. (1.) He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: “<i>Upon thy belly thou shalt go</i>, no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth,” an expression of a very abject miserable condition, <a class="bibleref" title="Ps.44.25" href="/passage/?search=Ps.44.25">Ps. 44:25</a>; “and thou shalt not avoid eating dust with thy meat.” His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: <i>Dust thou shalt eat</i>. This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they <i>lick the dust like a serpent</i>, <a class="bibleref" title="Mic.7.17" href="/passage/?search=Mic.7.17">Mic. 7:17</a>. How sad it is that the serpent’s curse should be the covetous worldling’s choice, whose character it is that he <i>pants after the dust of the earth</i>! <a class="bibleref" title="Amos.2.7" href="/passage/?search=Amos.2.7">Amos 2:7</a>. These choose their own delusions, and so shall their doom be. (2.) He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: <i>I will put enmity between thee and the woman</i>. The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent’s curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses’ heels, <a class="bibleref" title="Gen.49.17" href="/passage/?search=Gen.49.17">Gen. 49:17</a>. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentenc
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<p class="tab-1">II. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent’s mouth is here struck at through the serpent’s side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words.</p>
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<p class="tab-1">1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. <i>How art thou fallen, O Lucifer</i>! He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man’s pride will bring him low, and God will humble those that will not humble themselves. (2.) Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, <a class="bibleref" title="1John.5.18" href="/passage/?search=1John.5.18">1 John 5:18</a>. He is here condemned to a state of war and irreconcilable enmity. (3.) Destroyed and ruined at last by <i>the great Redeemer</i>, signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time.</p>
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<p class="tab-1">2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, <a class="bibleref" title="Rev.12.7" href="/passage/?search=Rev.12.7">Rev. 12:7</a>. It is the fruit of this enmity, (1.) That there is a continual conflict between grace and corruption in the hearts of God’s people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other. (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account t 8000 hose their enemies that hate him, <a class="bibleref" title="Ps.139.21,Ps.139.22" href="/passage/?search=Ps.139.21,Ps.139.22"><span class="bibleref" title="Ps.139.21">Ps. 139:21</span>, <span class="bibleref" title="Ps.139.22">22</span></a>. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. <i>Marvel not therefore if the world hate you</i>, <a class="bibleref" title="1John.3.13" href="/passage/?search=1John.3.13">1 John 3:13</a>.</p>
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<p class="tab-1">3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, <i>in the head of the book</i>, as the word is (<a class="bibleref" title="Heb.10.7" href="/passage/?search=Heb.10.7">Heb. 10:7</a>), in the beginning of the Bible, it is written of Christ, that he should <i>do the will of God</i>. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ:—(1.) His incarnation, that he should be <i>the seed of the woman</i>, the seed of <i>that</i> woman; therefore his genealogy (<a class="bibleref" title="Luke.3.1-Luke.3.38" href="/passage/?search=Luke.3.1-Luke.3.38">Luke 3:1-38</a>) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved <i>by</i> child-bearing (as some read it), that is, by the promised seed who shall descend from her, <a class="bibleref" title="1Tim.2.15" href="/passage/?search=1Tim.2.15">1 Tim. 2:15</a>. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, <i>made of a woman</i> (<a class="bibleref" title="Gal.4.4" href="/passage/?search=Gal.4.4">Gal. 4:4</a>), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour <i>is the seed of the woman, bone of our bone</i>, <a class="bibleref" title="Heb.2.11,Heb.2.14" href="/passage/?search=Heb.2.11,Heb.2.14"><span class="bibleref" title="Heb.2.11">Heb. 2:11</span>, <span class="bibleref" title="Heb.2.14">14</span></a>. Man is therefore sinful and unclean, because he is <i>born of a woman</i> (<a class="bibleref" title="Job.25.4" href="/passage/?search=Job.25.4">Job 25:4</a>), and therefore <i>his days are full of trouble</i>, <a class="bibleref" title="Job.14.1" href="/passage/?search=Job.14.1">Job 14:1</a>. But the seed of the woman was made sin and a curse for us, so saving us from both. (2.) His sufferings and death, pointed at in Satan’s <i>bruising his heel</i>, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ <i>destroyed him that had the power of death</i>, <a class="bibleref" title="Heb.2.14" href="/passage/?search=Heb.2.14">Heb. 2:14</a>. Christ’s heel was bruised when his feet were pierced and nailed to the cross, and Christ’s sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven. (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, t
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