One’s mind turns first to that oldest of all evangelical promises, that the seed of the woman would bruise the head of the serpent. “I will put enmity,” says Jehovah to the serpent-tempter, “between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15. R. V.). It is a forceless weakening of this first word of Gospel in the Bible to explain it of a lasting feud between the race of men and the brood of serpents. The serpent, as even Dr. Driver attests, is “the representative of the power of evil” — in later Scripture, “he that is called the Devil and Satan” (Rev. 12:9)— and the defeat he sustains from the woman’s seed is a moral and spiritual victory. The “seed” who should destroy him is described emphatically as the woman’s seed. It was the woman through whom sin had entered the race; by the seed of the woman would salvation come. The early church writers often pressed this analogy between Eve and the Virgin Mary. We may reject any element of over-exaltation of Mary they connected with it, but it remains significant that this peculiar phrase should be chosen to designate the future deliverer. I cannot believe the choice to be of accident. The promise to Abraham was that in his seed the families of the earth would be blessed; there the male is emphasized, but here it is the woman — the woman distinctively. There is, perhaps, as good scholars have thought, an allusion to this promise in 1 Timothy 2:15, where, with allusion to Adam and Eve, it is said, “But she shall be saved through her (or the) child-bearing” (R. V.).
It was, indeed, when one thinks of it, only on the supposition that there was to be something exceptional and extraordinary in the birth of this child called Immanuel that it could have afforded to Ahaz a sign of the perpetuity of the throne of David on the scale of magnitude proposed (“Ask it either in the depth, or in the height above.” Ver. 10). We look, therefore, with interest to see if there are any echoes or suggestions of the idea of this passage in other prophetic scriptures. They are naturally not many, but they do not seem to be altogether wanting. There is, first, the remarkable Bethlehem prophecy in Micah 5:2, 3 — also quoted as fulfilled in the nativity (Matt. 2:5, 6) — connected with the saying: “Therefore will he give them up, until the time that she who travaileth hath brought forth” (“The King from Bethlehem,” says Delitzsch, “who has a nameless one as mother, and of whose father there is no mention”). Micah was Isaiah’s contemporary, and when the close relation between the two is considered (Cf. Isa. 2:2-4, with Micah 4:1-3), it is difficult not to recognize in his oracle an expansion of Isaiah’s. In the same line would seem to lie the enigmatic utterance in Jer. 31:22: “For Jehovah hath created a new thing in the earth: a woman shall encompass a man” (thus Delitzsch, etc.).