01 December 2024 // Genesis 3:14-15
APPLICATION: Read & watch/listen to Genesis 3: 14-15.
Christmas in the Old Testament
SERMON REVIEW:
1. The Curse of the Serpent
a. Diminished
b. Defeated
2. The Future of Man
a. Conflict
3. The coming of Christ
a. Death
b. Victory through death (Isaiah 25:8-9)
4. The Curse of the Serpent
a. Diminished
b. Defeated
5. The Future of Man
a. Conflict
6. The Coming of Christ
a. Death
b. Victory through death (Isaiah)
LIFE APPLICATION:
Calvin and Hobbes provided one of the great cartoons of the 1990s because it so perfectly captured the growing no-fault ethos of the decade. The cartoon is mostly a monologue by Calvin, the little boy, to his tiger friend Hobbes. It begins with the two walking along and Calvin musing, “Nothing I do is my fault.” The next frame shows Hobbes scratching his whiskers as Calvin expostulates, “My family is dysfunctional and my parents won’t empower me!
Consequently, I’m not self-actualized!” Then we see Calvin, eyes shut and arms crossed, doing a poor me: “My behavior is addictive functioning in a disease process of toxic codependency! I
need holistic healing and wellness before I’ll accept any responsibility for my actions!” Hobbes responds, “One of us needs to stick his head in a bucket of ice water.” The strip ends with Calvin
walking on saying, “I love the culture of victimhood.”
7. “Victimhood” has become the fantasyland refuge of everyone from criminals to presidents to theologians who imagine that the blame for their conduct can be placed on some other person or thing or group. Buck-passing is the therapeutic trademark of the new millennium. Of course, as we saw in Genesis 3:8–13, the culture of victimhood has primeval roots in original sin. It is nothing new. Adam’s sin brought instant death
and instant sinfulness. In the bat of an eye, every part of the couple’s beings was diffused with the tincture of sin—and in a nanosecond they were utterly dead in their transgressions and sins. Then came instant guilt and instant victimhood as Adam pointed a treasonous finger at the woman and at God himself and as the woman pointed to the snake.
8. And so it has been throughout history until the cross of Christ, when the sinless Son of God, the second Adam, became the willing victim of our sins. Significantly, in the garden God did not question the serpent but straightaway cursed him—there was no hope for Satan. Yet in that cursing of Satan there was imbedded a hope of grace for the couple. And when God judged Eve and then Adam, the judgments were again laced with grace.
9. The divine oracles—the curse and the judgment—in the garden were strangely interwoven with grace. Indeed, paradise was lost. Depravity and death became the lot of all humanity. But the curse and the judgments given as they were meant that paradise could be regained—by grace.[1]
DIGGING DEEPER:
1. The Descent (vv. 6, 7)
During the dialogue of descent Satan attacked God’s word and then God’s goodness. And Eve had stood still for it. She was at the abyss. Eve’s descent. The serpent now departs from our view. Eve is alone. Moses provides a brilliant picture of Eve’s descent in verse 6, in which there is no dialogue—only Eve’s thoughts. She saw that “the tree was good for food” (physically appealing) and “a delight to the eyes” (aesthetically appealing) and “to be desired to make one wise” (this is the great enticement—wisdom apart from God’s word). The prospect of God-like moral autonomy drew her ineluctably. God’s command seemed insubstantial. She could see no reason not to eat. So “she took of its fruit and ate.” Moses expresses no shock here. “On the contrary,” says Von Rad, “the unthinkable and terrible is described as simply and unsensationally as possible.” From the human perspective, it is all so natural and undramatic. But it was cosmic and eternal. Earth felt the wound, and Nature from her seat Sighing through all her works, gave signs of woe That all was lost.
—John Milton, Paradise Lost, Book IX, II, 784.
Adam’s descent. With Eve’s sin, the narrative quickens with a rapid sequence of verbs—“she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate” (v. 6b).
Here is a shocker: Adam was apparently privy to the conversation between Eve and the snake! The text says that he was “with her” (though that in itself does not prove he was with her during the temptation). What is decisive is that during the temptation in verses 1–5 Satan addressed Eve with the plural “you,” which implies Adam’s presence. Adam passively watched everything.
And Adam was not deceived by the snake. He’d had his powers of discernment honed by the naming of the animals, a rigorous intellectual process that probed the essence of each animal. Adam was no ignorant rustic as we patronizing moderns like to imagine. “His mental powers,” surmised St. Augustine, “surpassed those of the most brilliant philosopher as much as the speed of the bird surpasses the tortoise.” Milton insisted that Adam had insight into the mysteries of the soul. The Apostle Paul was insistent that “Adam was not deceived, but the woman was deceived” (1 Timothy 2:14; cf. Romans 5:12, 17–19).
Adam sinned willfully, eyes wide-open, without hesitation. His sin was freighted with sinful self-interest. He had watched Eve take the fruit, and nothing happened to her. He sinned willfully, assuming there would be no consequences. Everything was upside-down. Eve followed the snake, Adam followed Eve, and no one followed God. The result was seismic:
Earth trembled from her entrails, as again
In pangs, and Nature gave a second groan;
Sky loured, and muttering thunder, some sad drops
Wept at completing of the mortal sin
Original.…
—John Milton,
Paradise Lost, Book IX, II, 782–784[2]
2. Curse (vv. 14, 15)
As already noted, God made no remedial gesture to the serpent. There was only a curse. The curse had two objects, first the reptile itself (v. 14) and then Satan who controlled the reptile (v. 15). The curse is typical of prophetic language that addresses an object or person and then moves beyond the object to the source.
Reptile cursed.
God said to the serpent:
Because you have done this,
Cursed are you above all livestock
and above all beasts of the field;
on your belly you shall go,
and dust you shall eat
all the days of your life. (v. 14)
The cursing of the snake is consistent with the fate of other animals in Scripture that caused injury to humans and were therefore put to death. Exodus 21:28 states, “When an ox gores a man or a woman to death, the ox shall be stoned.” Beasts used for immoral purposes were also put to death, not because they were accountable, but because they were used to abuse men and women made in the image of God (cf. Leviticus 20:15, 16). Every animal was made for man and was subject to him as its head. Thus any abuse or perversion of the order called for strict judgment.
This is one of the two places in the Bible where God himself verbalized a curse. The other is in Genesis 4:11, where we read that God cursed Cain for the murder of Abel. In all other instances men invoke curses in God’s name. Here the fact that God made the curse means that the curse was completely certain. The idea of this curse is banishment from the place of blessing, the garden. All of animate creation would be banished from the fertility and harmony of the garden, but the serpent was cursed “above all” the rest of the animals. His exile was permanent and inviolable—eternal.
The curse upon the serpent is stated in physical terms—the snake crawling on its belly and eating dust. Does this suggest a new way of travel for the serpent, say, from an upright posture to its belly? Possibly, but probably not. Derek Kidner argues “that the crawling is henceforth symbolic (cf. Isaiah 65:25)—just as in 9:13 a new significance, not a new existence will be decreed for the rainbow.” Thus through God’s curse, a new significance was given to the serpent’s distinctive posture. Eating dust variously signifies abject humiliation in Scripture. “May … his enemies lick the dust” (Psalm 72:9). “They shall lick the dust like a serpent, like the crawling things of the earth; they shall come trembling out of their strongholds” (Micah 7:17; cf. Isaiah 49:23). The image was so fitting. The snake had exalted itself above man. Therefore it would go upon its belly.
And what a fittingly repulsive image a snake is. I know some people delight in snakes, including my grandsons. But that is an acquired taste. Even Indiana Jones feared snakes! John Calvin had it right when he said, “It is regarded, as among prodigies, that some take pleasure in them; and as often as the sight of a serpent inspires us with horror, the memory of our fall is renewed.” Serpents continue to keep the revolting image of Satan before our eyes. Isaiah 65 pictures the whole of creation delivered from the effects of the fall, except for the serpent, which lives in perpetual degradation, fulfilling the sentence “all the days of your life”—and therefore prophesying the fate of the ultimate serpent for whom there will be no deliverance!
Satan cursed. As God addressed the reptile, his speech moved beyond the snake, and the referent became Satan himself:
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. (v. 15)[3]
3. Judgment (v. 16)
This unexpected intermingling of grace continued in the judgments upon the woman in her two primary roles of childbearing and her relationship to her husband. Childbearing. First, the intrinsically joyous area of her life was invaded by pain. “To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children’ ” (v. 16a). The pain of childbirth, unrelieved by modern medicine, is a bitter pill. Maternity and suffering became coextensive. And her pain was not limited to the physical because pain here means “painful toil” and refers to the emotional as well as the physical. Mothering itself, with its attendant joys, was also a source of painful labor.
Marriage. Marriage was also struck with a corresponding pain: “Your desire shall be for your husband, and he shall rule over you” (v. 16b). The woman’s desire would be very much like the desire of sin to master Cain because the same word is used in 4:7, where God says to Cain, “Sin is crouching at the door. Its desire is for you.” The woman would now desire to control her husband, but she would fail because God had ordained that man should lead. Nevertheless strife would persist in domestic relationships. John Sailhamer writes, “Thus the Lord affirms in the oracles of judgment the creation order: the serpent is subjected to the woman, the woman to the man, and all to the Lord. In those moments of life’s greatest blessing—marriage and children—the woman would serve most clearly the painful consequences of her rebellion from God.”
The grace in all of this is a sense of dis-ease and dissatisfaction in what ought to be the most rewarding areas of life. Bliss, perfect peace, is no woman’s lot in this world. And as we shall see, the center of the man’s life will also know the same striving. These punishments are God’s graces. Marriage alone will give no woman all she wants. Mothering is fraught with pain from birth onward. To be a mother is to experience a new and ongoing index of pain. “Joy and woe are woven fine” (William Blake) at the very center of domestic life. Nothing completely satisfies. This is a grace because it will drive the willing soul to seek God. Augustine praised God in retrospect for this uncomfortable grace, saying, “Your goad was thrusting at my heart, giving me no peace until the eye of my soul could discern you without mistake.”
It was midnight in the garden of Eden. Curses and judgments rained down. Paradise was lost.
Yet there was grace. God’s curse upon Satan meant that his own Son would one day become a curse for us. Satan would strike his heel, but the wound received would mean that the Son would strike a deathblow to Satan. Grace is rooted in Christ’s victory.
God’s judgments would fall on the very center of the woman’s existence. But in those judgments there was grace. Nothing would satisfy her but God. And Jesus’ gracious words often would have powerful appeal to such needy hearts: “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28).
Have you seen the “first gospel” in the garden of Eden?
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. (v. 15)
If you see this “first gospel,” you will understand Jesus’ words: “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:14–16).
This is grace indeed![4]
Sermon Research Notes:
PRAYER:
[1] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 83–84.
[2] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 70–71.
[3] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 84–85.
[4] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 87–89.
Christmas in the Old Testament
SERMON REVIEW:
1. The Curse of the Serpent
a. Diminished
b. Defeated
2. The Future of Man
a. Conflict
3. The coming of Christ
a. Death
b. Victory through death (Isaiah 25:8-9)
4. The Curse of the Serpent
a. Diminished
b. Defeated
5. The Future of Man
a. Conflict
6. The Coming of Christ
a. Death
b. Victory through death (Isaiah)
LIFE APPLICATION:
Calvin and Hobbes provided one of the great cartoons of the 1990s because it so perfectly captured the growing no-fault ethos of the decade. The cartoon is mostly a monologue by Calvin, the little boy, to his tiger friend Hobbes. It begins with the two walking along and Calvin musing, “Nothing I do is my fault.” The next frame shows Hobbes scratching his whiskers as Calvin expostulates, “My family is dysfunctional and my parents won’t empower me!
Consequently, I’m not self-actualized!” Then we see Calvin, eyes shut and arms crossed, doing a poor me: “My behavior is addictive functioning in a disease process of toxic codependency! I
need holistic healing and wellness before I’ll accept any responsibility for my actions!” Hobbes responds, “One of us needs to stick his head in a bucket of ice water.” The strip ends with Calvin
walking on saying, “I love the culture of victimhood.”
7. “Victimhood” has become the fantasyland refuge of everyone from criminals to presidents to theologians who imagine that the blame for their conduct can be placed on some other person or thing or group. Buck-passing is the therapeutic trademark of the new millennium. Of course, as we saw in Genesis 3:8–13, the culture of victimhood has primeval roots in original sin. It is nothing new. Adam’s sin brought instant death
and instant sinfulness. In the bat of an eye, every part of the couple’s beings was diffused with the tincture of sin—and in a nanosecond they were utterly dead in their transgressions and sins. Then came instant guilt and instant victimhood as Adam pointed a treasonous finger at the woman and at God himself and as the woman pointed to the snake.
8. And so it has been throughout history until the cross of Christ, when the sinless Son of God, the second Adam, became the willing victim of our sins. Significantly, in the garden God did not question the serpent but straightaway cursed him—there was no hope for Satan. Yet in that cursing of Satan there was imbedded a hope of grace for the couple. And when God judged Eve and then Adam, the judgments were again laced with grace.
9. The divine oracles—the curse and the judgment—in the garden were strangely interwoven with grace. Indeed, paradise was lost. Depravity and death became the lot of all humanity. But the curse and the judgments given as they were meant that paradise could be regained—by grace.[1]
DIGGING DEEPER:
1. The Descent (vv. 6, 7)
During the dialogue of descent Satan attacked God’s word and then God’s goodness. And Eve had stood still for it. She was at the abyss. Eve’s descent. The serpent now departs from our view. Eve is alone. Moses provides a brilliant picture of Eve’s descent in verse 6, in which there is no dialogue—only Eve’s thoughts. She saw that “the tree was good for food” (physically appealing) and “a delight to the eyes” (aesthetically appealing) and “to be desired to make one wise” (this is the great enticement—wisdom apart from God’s word). The prospect of God-like moral autonomy drew her ineluctably. God’s command seemed insubstantial. She could see no reason not to eat. So “she took of its fruit and ate.” Moses expresses no shock here. “On the contrary,” says Von Rad, “the unthinkable and terrible is described as simply and unsensationally as possible.” From the human perspective, it is all so natural and undramatic. But it was cosmic and eternal. Earth felt the wound, and Nature from her seat Sighing through all her works, gave signs of woe That all was lost.
—John Milton, Paradise Lost, Book IX, II, 784.
Adam’s descent. With Eve’s sin, the narrative quickens with a rapid sequence of verbs—“she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate” (v. 6b).
Here is a shocker: Adam was apparently privy to the conversation between Eve and the snake! The text says that he was “with her” (though that in itself does not prove he was with her during the temptation). What is decisive is that during the temptation in verses 1–5 Satan addressed Eve with the plural “you,” which implies Adam’s presence. Adam passively watched everything.
And Adam was not deceived by the snake. He’d had his powers of discernment honed by the naming of the animals, a rigorous intellectual process that probed the essence of each animal. Adam was no ignorant rustic as we patronizing moderns like to imagine. “His mental powers,” surmised St. Augustine, “surpassed those of the most brilliant philosopher as much as the speed of the bird surpasses the tortoise.” Milton insisted that Adam had insight into the mysteries of the soul. The Apostle Paul was insistent that “Adam was not deceived, but the woman was deceived” (1 Timothy 2:14; cf. Romans 5:12, 17–19).
Adam sinned willfully, eyes wide-open, without hesitation. His sin was freighted with sinful self-interest. He had watched Eve take the fruit, and nothing happened to her. He sinned willfully, assuming there would be no consequences. Everything was upside-down. Eve followed the snake, Adam followed Eve, and no one followed God. The result was seismic:
Earth trembled from her entrails, as again
In pangs, and Nature gave a second groan;
Sky loured, and muttering thunder, some sad drops
Wept at completing of the mortal sin
Original.…
—John Milton,
Paradise Lost, Book IX, II, 782–784[2]
2. Curse (vv. 14, 15)
As already noted, God made no remedial gesture to the serpent. There was only a curse. The curse had two objects, first the reptile itself (v. 14) and then Satan who controlled the reptile (v. 15). The curse is typical of prophetic language that addresses an object or person and then moves beyond the object to the source.
Reptile cursed.
God said to the serpent:
Because you have done this,
Cursed are you above all livestock
and above all beasts of the field;
on your belly you shall go,
and dust you shall eat
all the days of your life. (v. 14)
The cursing of the snake is consistent with the fate of other animals in Scripture that caused injury to humans and were therefore put to death. Exodus 21:28 states, “When an ox gores a man or a woman to death, the ox shall be stoned.” Beasts used for immoral purposes were also put to death, not because they were accountable, but because they were used to abuse men and women made in the image of God (cf. Leviticus 20:15, 16). Every animal was made for man and was subject to him as its head. Thus any abuse or perversion of the order called for strict judgment.
This is one of the two places in the Bible where God himself verbalized a curse. The other is in Genesis 4:11, where we read that God cursed Cain for the murder of Abel. In all other instances men invoke curses in God’s name. Here the fact that God made the curse means that the curse was completely certain. The idea of this curse is banishment from the place of blessing, the garden. All of animate creation would be banished from the fertility and harmony of the garden, but the serpent was cursed “above all” the rest of the animals. His exile was permanent and inviolable—eternal.
The curse upon the serpent is stated in physical terms—the snake crawling on its belly and eating dust. Does this suggest a new way of travel for the serpent, say, from an upright posture to its belly? Possibly, but probably not. Derek Kidner argues “that the crawling is henceforth symbolic (cf. Isaiah 65:25)—just as in 9:13 a new significance, not a new existence will be decreed for the rainbow.” Thus through God’s curse, a new significance was given to the serpent’s distinctive posture. Eating dust variously signifies abject humiliation in Scripture. “May … his enemies lick the dust” (Psalm 72:9). “They shall lick the dust like a serpent, like the crawling things of the earth; they shall come trembling out of their strongholds” (Micah 7:17; cf. Isaiah 49:23). The image was so fitting. The snake had exalted itself above man. Therefore it would go upon its belly.
And what a fittingly repulsive image a snake is. I know some people delight in snakes, including my grandsons. But that is an acquired taste. Even Indiana Jones feared snakes! John Calvin had it right when he said, “It is regarded, as among prodigies, that some take pleasure in them; and as often as the sight of a serpent inspires us with horror, the memory of our fall is renewed.” Serpents continue to keep the revolting image of Satan before our eyes. Isaiah 65 pictures the whole of creation delivered from the effects of the fall, except for the serpent, which lives in perpetual degradation, fulfilling the sentence “all the days of your life”—and therefore prophesying the fate of the ultimate serpent for whom there will be no deliverance!
Satan cursed. As God addressed the reptile, his speech moved beyond the snake, and the referent became Satan himself:
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. (v. 15)[3]
3. Judgment (v. 16)
This unexpected intermingling of grace continued in the judgments upon the woman in her two primary roles of childbearing and her relationship to her husband. Childbearing. First, the intrinsically joyous area of her life was invaded by pain. “To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children’ ” (v. 16a). The pain of childbirth, unrelieved by modern medicine, is a bitter pill. Maternity and suffering became coextensive. And her pain was not limited to the physical because pain here means “painful toil” and refers to the emotional as well as the physical. Mothering itself, with its attendant joys, was also a source of painful labor.
Marriage. Marriage was also struck with a corresponding pain: “Your desire shall be for your husband, and he shall rule over you” (v. 16b). The woman’s desire would be very much like the desire of sin to master Cain because the same word is used in 4:7, where God says to Cain, “Sin is crouching at the door. Its desire is for you.” The woman would now desire to control her husband, but she would fail because God had ordained that man should lead. Nevertheless strife would persist in domestic relationships. John Sailhamer writes, “Thus the Lord affirms in the oracles of judgment the creation order: the serpent is subjected to the woman, the woman to the man, and all to the Lord. In those moments of life’s greatest blessing—marriage and children—the woman would serve most clearly the painful consequences of her rebellion from God.”
The grace in all of this is a sense of dis-ease and dissatisfaction in what ought to be the most rewarding areas of life. Bliss, perfect peace, is no woman’s lot in this world. And as we shall see, the center of the man’s life will also know the same striving. These punishments are God’s graces. Marriage alone will give no woman all she wants. Mothering is fraught with pain from birth onward. To be a mother is to experience a new and ongoing index of pain. “Joy and woe are woven fine” (William Blake) at the very center of domestic life. Nothing completely satisfies. This is a grace because it will drive the willing soul to seek God. Augustine praised God in retrospect for this uncomfortable grace, saying, “Your goad was thrusting at my heart, giving me no peace until the eye of my soul could discern you without mistake.”
It was midnight in the garden of Eden. Curses and judgments rained down. Paradise was lost.
Yet there was grace. God’s curse upon Satan meant that his own Son would one day become a curse for us. Satan would strike his heel, but the wound received would mean that the Son would strike a deathblow to Satan. Grace is rooted in Christ’s victory.
God’s judgments would fall on the very center of the woman’s existence. But in those judgments there was grace. Nothing would satisfy her but God. And Jesus’ gracious words often would have powerful appeal to such needy hearts: “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28).
Have you seen the “first gospel” in the garden of Eden?
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. (v. 15)
If you see this “first gospel,” you will understand Jesus’ words: “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:14–16).
This is grace indeed![4]
Sermon Research Notes:
- Context
- What is Christmas - Celebration of the birth of Christ
- Christmas = Christ(Messiah) + Mass(act of worship)
- Originally called Nativity Mass (originally Catholic tradition)
- Spanish = navidad
- Latin = nativitas
- Messiah = promised savior.
- Christmas = Christ(Messiah) + Mass(act of worship)
- Protoevangelion = Proto + evangelion
- Means the first “Good News”
- Means the first “Good News”
- What is Christmas - Celebration of the birth of Christ
- Main Points
- The curse of the Serpent
- Better known as Satan or Lucifer
- Diminished among all livestock/animals
- On its belly - “crawling”
- Imagery/ illustration of defeat
- Defeating Satan
- Satan: Isiah 14:12-15, Ezekiel 28:12-13, Revelations 12:3-4
- All these passages point to Satan being Evil
- The Bible tells us that Evil is very Real.
- In todays society we see “evil” as being a product of environment
- Or a different viewpoint
- God curses him first because he is evil incarnate and has brought about Evil and sin into human hearts
- Offspring vs Offspring
- Serpent vs Woman
- Seed vs Seed
- Seed of serpent refers to unbelievers
- Seed of woman refers to believers
- Now there will be animosity between unbelievers and followers of God
- Jesus refers to the pharasies as “brood of vipers” and tells them their father is Satan
- See the division clearly in Cain and Able, unbeliever and follower of God, respectfully
- Followers of God begin again with the line of Seth (Gen 4:26)
- “He” shall bruise…(The Promise)
- Drastic change from plural form to singular at this point because this is the prophecy
- Seed of Woman (Isiah 7:14)
- He is masculine, referring to a male that will come
- “Crush the head of the serpent” - He will kill the serpent
- (sin, death, devil)
- He will be bruised
- Christ will be hurt when he kills the serpent
- He will die as well (Isaiah 52-53)
- By gaining victory over sin and death Christ will have to die
- Does not talk about resurrection in this promise
- Isaiah 25:8-9 - prophecy of resurrection
- The curse of the Serpent
PRAYER:
[1] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 83–84.
[2] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 70–71.
[3] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 84–85.
[4] R. Kent Hughes, Genesis: Beginning and Blessing, Preaching the Word (Wheaton, IL: Crossway Books, 2004), 87–89.