Reversal is a powerful theme in literature. By showing where a character is and where they go, the author can use contrast to make the story pop. Recently, my family watched a play of The Christmas Story. The contrast of Scrooge from a surly, selfish, tight-fisted old grump to a selfless, generous, happy man is striking. The man experienced a remarkable reversal.
The Bible is a story of reversals. When God created Adam and Eve, they were upright and perfect, sinless in all of their actions. However, upon their temptation, they sinned. Their position was reversed in Genesis 3. Sin and death entered. Their experience became quite different. It was a total reversal.
But in this context of tragic reversal, God announced his plan for another reversal. One would come who’d bring salvation through triumph. He’ll come from the seed of the woman and bring victory (Gen. 3.15).
This promise of reversal–salvation through the seed of the woman–is the mother promise in the Bible, from which all other declarations of deliverance trace their lineage. God works this problem throughout redemptive history, foreshadowing it with surprising and glorious reversals.
This is why it’s not surprising to find reversal to be the theme of Mary’s song of praise after the angelic announcement to her. Mary, a young virgin, is flummoxed by the angel’s words that she will have the privilege of having a son through such unusual means. She asks the angel, “How will this be, since I am a virgin?” (Luke 1.34) In addition to reminding her that God can do anything (Luke 1.37) Gabriel tells her about her older, barren relative, Elizabeth. She was experiencing a surprising reversal; she was now six months pregnant. So Mary sees her and hears her testimony of God’s work. She breaks into song upon receiving it, rejoicing in the God of her salvation (Luke 1:46–47).
Salvation through the seed of the woman–is the mother promise in the Bible, from which all other declarations of deliverance trace their lineage.
What’s interesting when you consider her song is how much it sounds like another song in the Bible. Mary’s song samples some of the choruses and beats from Hannah’s song back in 1 Samuel 2. Like Hannah, Mary rejoices at how God advances his kingdom through these glorious reversals, bringing grace to the humble (Luke 2:48–49) and bringing down the proud while lifting up the humble (51–53). This theme of reversal pervades the story of the kingdom. We see it in Abraham and Sarah, Isaac and Rebekah, Jacob and Esau, Judah and Tamar, David and Saul, and even in the little town of Bethlehem (Micah 5.2). God loves to trumpet the glory of the kingdom through these ironic reversals.
But the most substantial reversal is also the most jaw-dropping. In due time, this baby that is born will grow to be a man. This unique person, truly God and truly man, will suffer the rejection by men and be forsaken by God (Matthew 27.46).
Why? Because he is taking the place of sinners like you and me. On the cross, we have the greatest and most significant reversal, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:21)
John Stott was right to highlight this reversal. He writes,
“The concept of substitution lies at the heart of both sin and salvation. For the essence of sin is man substituting himself for God, while the essence of salvation is God substituting himself for man.”
This is the reversal to which all were pointing. And from it, God and sinners are reconciled.
The saints of old saw this promise in bud form, and they sang. Mary heard the promise blooming–even in her womb–and sang.
But what about you? Have you come to learn of this great reversal–not just in historical or general terms, but personally–for you?
If we have, I trust we will have reason to sing and rejoice that “he who is mighty has done great things for me. Holy is his name.” (Luke 1:49)