Passages on the "Seed" Compared:
"In thee and thy seed shall all families of the earth be blessed."—Gen. 12:3—"all nations"—Gal. 3:8. In Gal. 3:8 the apostle applies that promise to the justification of the Gentiles by faith, when the gospel was preached to them. Then in verse 16 continues: "Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, And to thy seed, which is Christ." So the New Testament says that the seed referred to Christ. It is emphasized that it referred to Abraham and his seed, as of one, not seeds, as of many, or in the sense of descendants. And the apostle adds: "And to thy seed, which is Christ." That settles the question as to the seed in that passage.
"In Isaac shall thy seed be called"—Gen. 21:12. In Rom. 9:78 Paul used this quotation to show that the seed mentioned here was a type of Christ. "Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, they which are children of the flesh, these are not the children of God." The meaning is, said Paul, that the children of the flesh are not the children of God, and the seed is therefore the spiritual, not the fleshly seed of Abraham at all. It refers to Christ, not the Anglo-Saxon race.
"Thy seed shall possess the gate of his enemies"—Gen. 22:17. ~ Now, this is the pivotal passage; so note first that it says "seed"—not part of the seed of Abraham. So it could not refer to the ten tribes, as the Anglo-Israelists assert.. It would have to include all of the twelve tribes, which is fatal to the Israelists. And it does refer to something else.
If seed in Gen. 12:3 and Gen. 21:12 meant Christ, why cannot Gen. 22:17 mean Christ?
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Passages on "Enemies" Compared:
Let me state the basis for the comparison to quicken interest. The word enemies is used in the sense of adversary. The word gate refers to power over, dominion. The word seed, as shown, had a future reference to Jesus Christ. The promise "thy seed shall possess the gate of his enemies" meant that Jesus Christ should conquer and possess dominion over all his foes.
Let us see if a comparison of passages does not bear out this view of the matter.
Peter declared that "Christ" was the "seed" and the Jews in Jerusalem "the children of the covenant" contained in the promise—Acts 3:2526: "Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities."
David said that Christ would possess the uttermost parts of the earth—Psa. 2:18: "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying' Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son: this day have I begotten thee. Ask of me, and I shall give thee the heathen for shine inheritance, and the uttermost parts of the earth for thy possession." Paul, quoting this language in Acts 13 :33, applied it to Jesus Christ, and said, "as in the second psalm." Peter, in Acts 4:2526, quoted the passage and applied it to Christ. Read it: "Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ." It is also quoted in Heb. 1:5 and in Heb. 5:5 and applied to Christ
David again declared that the seed which should be established was Jesus Christ Psa. 89:34, 3537. "I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I establish forever . . . Once have I sworn by my holiness that I will not lie unto David. His seed shall endure forever and his throne as the sun before me. It shall be established forever as the moon, and as a faithful witness in heaven." The word seed in these verses is called fruit in Acts 2 :29, where Peter quotes these passages and applied them to Jesus Christ, the seed.
David further declares that Christ should conquer his enemies and rule in their midst—Psa. 110:12. "The Lord said unto my Lord, Sit thou at my right hand, until I make shine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of shine enemies."
David here declared that Christ would thus rule in the midst of his enemies while he is priest after the order of Melchizedek, verse 4, which according to Hebrews 4, 5 and 7 is now.
This psalm is also quoted in Acts 2, by the apostle Peter, as having been fulfilled in Pentecost. The 110th psalm is also quoted in Heb. 1 :13; Heb. 5:5; and Heb. 10:13; showing that Christ is the seed, that he has made his enemies his footstool, and therefore the seed does "possess the gate of his enemies."
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