THE SEED OF THE WOMAN
The seed of the man
and the seed of the woman
The seed of the man became the carrier
the seed of the woman the viaduct of life.
Part II: The
Seed of the Woman:
Setting The Stage
For The Incarnation
When the fullness of
time had come,
God sent forth his Son,
made of a woman,
made under the law,
to redeem them that were under the law,
that we might receive the adoption of sons.
And the Word was made
flesh and dwelt among us
and we beheld his glory.
We are now about
to examine from the point of view of genetics, embryology, and
developmental physiology, certain key events which finally prepared
the way for the birth of the Lord Jesus Christ as the second
Adam. It is desirable, therefore, in the interests of continuity
to review briefly the nature of the problem and thus to clarify
what are the requirements for a Redeemer who must personally
represent sinners who are dead or dying in two different ways.
Man is dying as to his body, having
lost the potential immortality with which he was originally endowed
in Adam: and man is already dead as to his spirit, being cut
off from fellowship with God and thereby severed from the fountain
of all spiritual life. He thus stands before his God as a miserable
sinner burdened with a defective and
body, while his spirit is so corrupted that he cannot do the
things he knows he should and constantly finds himself doing
those things he knows he should not.
3 of 7
Even when his spirit aspires to
better things he finds his best efforts thwarted by the weakness
of the flesh. Man is in every respect a ruined creation. He is
in need of both re-creation and redemption: he needs re-creation
as to his spirit (John 3:7) and redemption as to his body (Romans
8:23). Two things must therefore be accomplished for him if he
is to recover his manhood as God intended it to be.
In the story of Eden, after Adam
had disobeyed and destroyed his original constitution both physically
and spiritually, we are told that God cried out, "Adam,
where art thou?" (Genesis 3:9). I do not think that God
was searching for fallen man (whose whereabouts He surely
knew) but for unfallen Adam who had simply disappeared. It was
Adam as created, physically immortal and spiritually alive, who
In order to recover his true manhood,
he must recover his physical immortality and he must recover
his spiritual purity. He needs redemption and salvation; he needs
a Redeemer and a Saviour. These two distinct needs cannot be
over-emphasized, for if his need was only spiritual, the nature
of the Lord's sacrifice could have been radically different ‹
as we shall see.
This Redeemer and Saviour must
himself be truly "human" with respect to both his body
and his spirit. Only then can He be an acceptable substitute
for such a creature as man is, in jeopardy of two kinds of death.
To undo the damage introduced by the first Adam to himself and
all his descendants, the second Adam must somehow reconstitute
in Himself the perfection of the first Adam before he
fell, thus to become Head of a new and truly human race.
The Redeemer must enjoy a physical
immortality which He can then voluntarily sacrifice on behalf
of others for the redemption of their bodies (Romans 8:23).
And the Saviour must achieve a flawless perfection of character
wholly without spot or blemish, which will permit Him to stand
as a substitute for sinners whose character is totally unacceptable
in the sight of God. Substitutionary sacrifice is at the root
of this whole redemptive process. He who need never die must
voluntarily embrace death (John 10:18), and He whose character
has never in any way been corrupted by sin must be "made
sin" (2 Corinthians 5:21). Only so can the tragedy of Eden
be undone. A new history must begin with a new Head of a new
Man is not, like the angels, a
spiritual being only. Angels are purely spirit by divine appointment:
man is embodied spirit by divine appointment. This body,
indwelt by a God-given spirit, constitutes him a living soul
(Genesis 2: 7). Because angels do not have bodies they
are never termed "souls."
Man is a different order of being.
While he shares something of the nature of the angels (having
moral freedom and accountability, for example), yet he is an
embodied creature (sharing something of the animal creation).
He is thus entirely unique as a body/spirit entity whose soul
has transcendent value in both this world and the next, belonging
In the world to come, the resurrection
of the body is therefore as essential to his wholeness as the
continuance of his spirit is. Scripture is quite clear on this
point. Some kind of ethereal, shadowy, ghostly existence throughout
eternity is not in view for man, and accordingly there is not
merely to be a new heavens but a new earth also (Revelation
21:1). For his survival beyond death as man, he needs the recovery
of embodiment: and although it will be a fundamentally reconstituted
body it will remain as truly a human body as his spirit will
remain a recognizably human spirit. The quality and nature of
his human existence will thus be re-established in the presence
of God throughout eternity, and therefore man will have potential
that the angels can never have.
So the Saviour must be made flesh
in order to become a substitute for the whole man. He must be
incarnate, embodied, identified with the seed of Abraham (Hebrews
2:16) and therefore with the seed of Adam. Yet, on the principle
of equivalence (an eye for an eye and a tooth for a tooth), He
must be sufficient not merely for the redemption of one man
but of many. How can He be truly man and yet be more than
man that He may substitute for many men?
We have very specific clues as
to how his body was to be "prepared" (Hebrews 10:5)
for Him as He assumed the role of Redeemer: and Scripture tells
us much on the subject of his worthiness to be the Saviour of
many. It is revealed that before embodiment He was Himself
God the Creator, the Jehovah of the Old Testament. It is written
(John l:1-3,10,14 and l Timothy 3:16):
In the beginning was the Word,
and the Word was with God, and the Word was God. The same was
in the beginning with God. All things were made by Him; and without
Him was not any thing made that was made. . .
He was in the world, and
the world was made by Him, and the world knew Him not. . . .
And the Word was made flesh, and
dwelt among us (and we beheld his glory, the glory as of the
only begotten of the Father) full of grace and truth. . . .
Without controversy great is the
mystery of godliness: God was manifest in the flesh. . . .
So He did not
become an angel, a spiritual being; but a man, a
physical being. And He did this with the express purpose of
"tasting death" (Hebrews 2:9), of experiencing physical
as well as spiritual death. Angels can experience
spiritual death, for spiritual death is separation from God;
and the angels which fell were excluded from his presence and
therefore suffered this kind of dying. In a purely spiritual
way Jesus Christ as man might have suffered a like exclusion
from God on man's behalf, and thus partially redeemed man in
so far as he too is spiritually dead. But man is not only
a spirit being: such a substitution could never suffice to
redeem the whole man, the person, the individual body/spirit
entity that he knows himself to be. Such a salvation could conceivably
have been achieved by the Saviour in those hours of darkness
on the cross when He endured our due separation from God.
But a half salvation is no salvation at all. It is only our failure
to perceive what an essential component of our humanness the
body is, that makes such a "bloodless sacrifice" appealing.
No! The Lord Jesus had two kinds
of death to die in order to redeem us wholly. In the present
study we are laying particular emphasis on what his physical
death involved, though by no means overlooking its spiritual
nature. And the first step in preparation for this physical death
was actually taken in Eden when Eve was not created as Adam was
but was formed out of him in a separate operation. It may not
seem that the two events could be so vitally connected but they
are. The formation of Eve bears directly on the redemption of
We therefore have to examine as
fully as our present knowledge permits us to do so what was involved
in such a process of "explantation," and in what way
this gave special protection to the woman's seed and how this
seed was thereafter preserved from generation to generation until
it pleased God in due time to by-pass the male seed and by virgin
conception initiate the preparation of that special body into
which his Son was to enter (Hebrews 10:5) when the time was fully
come (Galatians 4:4).
Let us first set forth the biblical
record of Eve's formation as recorded in Genesis and then examine
its implications in the light of what we know about the dimorphic
constitution of man and of woman as we now observe them. Here,
then, are the words from Scripture:
And the Lord God caused a deep
sleep to fall upon Adam, and he slept . . . and He took one of
his ribs and closed up the flesh instead thereof; and the rib,
which the Lord had taken from man, made He a woman, and brought
her to the man.
And Adam said, This is now bone of my
bones, and flesh of my flesh. She shall be called woman, because
she was taken out of man.
1 Corinthians 11:8 and 12
[Literally] For the man is not
out of woman, but woman out of man. . . . For even
as the woman (is) out of man, so also the man (is) through the
1 Timothy 2:13
For Adam was first formed, then
We turn therefore
to a subject which some readers may find hard going. As far as
possible I have attempted to smooth out the difficult places.
A few technicalities cannot be avoided. For the expert, most
of the scientific background of the following chapters will be
found spelled out with careful documentation at the end of each
chapter. The ordinary reader can safely ignore it.
The subject is indeed an involved
one, and much of the data is new and has not yet percolated down
in appropriate form for the general public. Nevertheless I am
persuaded that this study will be well within the competence
of any intelligent reader, especially one whose Christian convictions
have predisposed his mind to receive what is said because Scripture
is so wonderfully illuminated by it all.
I cannot do
better than preface this section with one paragraph from a book
review by Gordon Bermant of the University of Washington which
appeared in the journal Science under the heading, "Human
Sexual Development": (165)
It is the fate of all serious
interdisciplinary efforts to get hung on the horns of the communication
dilemma: you either explain too much and bore some people or
you move too fast and snow them. The more disciplines covered
the more likely you are to accomplish both unfortunate ends at
the same time with different groups of readers.
So we shall
proceed with awareness of the dangers. We hope at least to provide
some fresh insights into the actual moment of incarnation by
laying emphasis upon the physiology of our redemption.
My position throughout this volume is that God, in his creative
wisdom, set the stage for man's redemption ‹ the redemption
of his body as well as his spirit ‹ first by creating an
Adam who was potentially immortal encompassing within himself
both male and female seeds; and then by separating Eve out of
him and entrusting to her one of the two seeds, fashioning for
her a body specifically designed to preserve that seed through
each successive generation uncorrupted because untouched by the
There is nothing arbitrary here,
nothing purely miraculous as though God worked only by miracle,
nor purely natural as though there was no need for divine intervention.
165. Bermant, Gordon, "Human Sexual Development",
Science, vol.180, 1973, p.588.
God in his infinite wisdom had so designed the processes of conception
and birth that He could use them without doing violence to his
own created order as a means of entering into our world of space
and time as the God-Man in the likeness of ourselves and for
Copyright © 1988 Evelyn White. All rights
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