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The Two Seeds.
pp. 13 - 16
In a previous paper (Volume XII, page 172) under the heading of NO MORE
CANAANITE we received the teaching of Scripture concerning this people, but apart
from a slight comparison with the heavenly destiny of the church of the mystery, we
refrained from drawing deductions. We desire now to take our study a little further, and
will commence with a statement made by the Lord as recorded in Matt. 13: 38, 39:--
"The field is the world; the good seed are the children of the kingdom; but the tares
are the children of the wicked one; the enemy that sowed them is the devil."
Believing as we do that "All Scripture is given by inspiration of God", we do not
admit the idea of degrees of inspiration, but we believe that those whose understanding of
inspiration allows of degrees will agree that the words spoken by Christ were true in the
fullest sense. In this kingdom parable wheat and tares (the Eastern dewan, a black, bitter
and poisonous grain) growing together represent two classes. The tares are called "sons
of the wicked one". Be it noticed that the seed sown is not said to be "doctrines" but
"sons". Whilst remembering that this parable is limited to the kingdom of the heavens,
we feel that the statements here raise a legitimate question, viz., Are there two seeds in
the world? The answer to this question must of necessity have a bearing upon the
purpose of the ages and the goal of God and must not be the result of hasty conclusions.
The first mention of two seeds is found in Gen. 3: 15. Speaking to the Serpent God
said:--
"I will put enmity between thee and the woman, and between thy seed and her seed, it
shall bruise thy head, and thou shalt bruise his heel."
Some reader may object to this reference by reason of its Messianic character. We
must therefore show that it strictly belongs to our subject. Opening Gough's The N.T.
Quotations at Gen. 3: we are struck by the fact that no direct quotation is made of
verse 15. When Christ was born in Bethlehem, Isa. 7: 14 is quoted at length, but no
reference is made to Gen. 3: This may be partly explained by the fact that redemptive
purposes were unfolded in the N.T. in an ever-growing scope. First the redemption of
Israel by their Saviour King, then the inclusion of the Gentiles by the Son of Abraham,
and not until later the wider scope under Christ as the Last Adam, and finally under Him
as First-born of all creation. This partly explains the lack of quotation, but there is
another reason and an important one. Rom. 16: 20 makes a reference to Gen. 3: 15,
and there the application is not to Christ, but to His people:--
"The God of peace shall bruise Satan under your feet shortly."
There is no doubt that Paul knew that the "Serpent" of Gen. 3: was "Satan", and
further, that the "Seed" that was to bruise the Serpent's head included the believer. Apart
from inspiration (which to us is final) Paul, as a believer, was not the man to take a
prophecy which referred exclusively to Christ, and apply it to His people. We believe