the opinion of Gough in his book on N.T. quotations. To these passages can be added

Gen. 13: 15.

It must be remembered that the Hebrew word zeraim, `seeds' in the plural means

`various kinds of grain' even as the plural spermata does in I Cor. 15: 38, and Ellicott

says on this passage "we hold therefore, that there is certainly a mystical meaning in

the use of zera in Gen. 13: 15; 17: 8 as there is an argument for resurrection in

Exod. 3: 6, though in neither case was the writer necessarily aware of it".

If we read the context of Gen. 13: 15, we are met with the stated fact that the word

`seed' is used in the plural, for verse 16 goes on "And I will make thy seed as the dust of

the earth . . . . . so . . . . . shall thy seed be numbered". The same is true of the context of

Gen. 17: 8, for the words `in their generations' which comes in verse 7, and `in their

generations' which is repeated in verse 9 show that the word `seed' is used in the plural.

If we continue in our reading of Gal. 3:, until we get to verse 29 we shall read:

So therefore, all the seed are `in Christ', even as `In Isaac' the seed were called and

can be reckoned as one.

In Rom. 9:, the Apostle has more to say about this seed. The high privileges that

belong to Israel are set in contrast with their rejection which was imminent; and the day

when Paul wrote the epistle to the Romans drew from him the arguments of

Rom. 9: 6-13.

First of all he puts forward this thesis: "Not all who are out of Israel, are Israel." The

second mention of Israel here does not refer to the man Jacob, but to the nation, the

thought being that fleshly descent does not constitute the seed or the election, for both are

by promise and by grace.

Abraham had eight sons--Ishmael by Hagar;  Zimran, Jokshan, Medan, Midian,

Ishbak and Shuah by Keturah; and Isaac by Sarah. Ishmael was `cast out' for he could

not be the heir together with Isaac (Gen. 21: 10). Of the sons of Keturah it is written:

"Abraham gave gifts and sent them away from Isaac his son" (Gen. 25: 6). But of Isaac

we read: "And Abraham gave all that he had unto Isaac" (Gen. 25: 5). If mere physical

descent from Abraham had constituted a claim, then seven other nations descended from

these seven other sons might have disputed Israel's rights, or have anticipated some

arguments in favour of universalism; the deciding factor was God's sovereign election.

Again, coming closer to the problem, the Apostle carries the argument a stage further.

The other nations referred to above were descended from different mothers, but Paul goes

on to show that even sons born to Isaac by the same mother do not share equal privileges.

Esau was the elder, Jacob was the younger, both children of the same mother, yet Esau

was rejected and Jacob chosen: