being designated as "tares" by the Lord, the fact remains that he used this term in the

parable of the tares and Gen. 3: 15 clearly teaches that there is a seed of God and a seed

of the Devil. The parable of the Tares and the Lord's explanation of it should be

carefully studied in Matt. 13: 24-30, 36-42. It should be noted that the tares are quite

separate from the true wheat from their inception to their destruction at the end. In no

case are the `tare' "wheat" that has gone wrong. Their introduction is by Satan to

counterfeit and seek to overthrow God's purpose for the "wheat".  Those that are

represented by "wheat" cannot become "tares", neither can `tares' be changed into

"wheat", if we carefully regard the plain teaching of this parable.

From the human standpoint their appearance was identical, and looking at them from

this standpoint one could assume that they were all one and the same company; but their

origin was from Satan (John 8: 42-44 and note ek pratos tou diabolou "of your father

the devil", ek being characteristic of John's writing to denote origin, both in his Gospel

and epistles).

They were not "of God", ek tou Theon (John 8: 47), or of the Father (42) but were

positively of "their father the devil" (44). If the `tares' did not find their origin, being and

end in God, we have no right to include them in the true "wheat". In other words we

should not include the seed of the devil among those truly "in Adam".

We should also not that Paul does not deal with the subject of resurrection from every

angle in I Cor. 15: Nothing is said of the special resurrection of Luke 20: 35 (note the

personal "worthiness", and the preposition ek, out from the dead). Neither is resurrection

expounded as it applies to Israel in the future. Likewise it does not deal with the theme

as it applies to unbelievers. This obviously did not come within the scope of the problem

started at Corinth by some who denied resurrection. The Apostle is concerned to show

the falsity of this and that resurrection was absolutely fundamental to the hope of

believers who had died.

In dealing with the great truth of resurrection which underlies the whole redemptive

purpose of God, we have reached the section where the Apostle Paul deals with it from a

In our last study we considered the doctrine of the two seeds, one of God and the other

of Satan, and its bearing upon the phrase "all in Adam", which we believe must be

limited to the true seed of God. Just how many this comprises, we have no means of

knowing, but God knows and as He does the sorting out at the end, there will be no

mistakes made (Matt. 13: 30, 41, 42). "All in Adam" goes wider than the elective

purpose now in operation, either for the earthly kingdom or the heavenly Body of Christ.