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Not only the birth of Isaac, but the deliverance of Isaac on the Mount of Moriah is
brought forward to teach the same lesson:
"By faith Abraham, when he was tried, offered up Isaac: and he that had received the
promises offered up his only begotten son, of whom it was said, That in Isaac shall thy
seed be called; accounting that God was able to raise him up, even from the dead; from
whence also he received him in a figure" (Heb. 11: 17-19).
Before the age times God promised eternal life (Titus 1: 2); before these same
age-times there was a purpose and grace given us in Christ Jesus (II Tim. 1: 9). From all
this evidence, we gather that God chose in Christ a seed, not according to anything that
they had done or would do, either good or evil. This seed was not by natural descent,
but by reckoning, by election, by choice. This seed may have often become like sheep
that have gone astray, but sheep they remained. The false seed have often become like
sows washed, but sows they have remained. The names of the true seed are in the book
of life; they shall never perish. For their redemption, forgiveness and re-instatement the
Saviour died, and in His resurrection all the seed, of whatever calling, are blessed in
whatever sphere it may have pleased God to decide and all the seed are looked upon as
`one'. The whole Bible is devoted to the story of this seed from the overthrow of the
world to the end of the ages when God shall be all in all. The conflict of the ages has
been the conflict of the two seeds; the initial victory of Calvary being ultimately entered
by all the seed, as a comparison of Gen. 3: 15 and Rom. 16: 20 will confirm. In this
choice of the seed, grace alone operates; the true seed do not find in themselves or in
their actions the slightest ground for boasting except in Him.
No.26. "Not of God." "Of that wicked One."
The Enemy and the tares which he sowed in God's field.
pp. 213 - 215
We have sought to demonstrate the presence on the earth of two seeds, the one, the
seed of God and of promise, the other, the seed of the wicked one. Before closing this
study, it may be useful to look at the revealed character of the wicked one himself, for
that will be reflected in his seed as surely as the character of God will be reflected in the
true seed. We should not forget that the word `image' that is used by God at the creation
of Adam (Gen. 1: 26, 27), is the self-same word that is used to speak of `molten images'
(Numb 33: 52) and idolatrous images throughout the O.T. Scriptures. In the same
way, the glorious title of the Saviour "The Image of the invisible God" (Col. 1: 15), is
used in Rom. 1: 23, and in nine passages in the book of the Revelation. The wicked one
has a number of titles that indicate his character. When Matthew recorded the parable of
the Sower, he said `Then cometh the wicked one, and catcheth away that which is sown
in his heart'; Mark says `Satan cometh immediately, and taketh away the word that
was sown in their hearts'. While Luke says `Then cometh the devil' (Matt. 13: 19;
Mark 4: 15; Luke 8: 11, 12). Here are three titles of one person and they give a fairly
comprehensive account of his character and activities.