opposed to the seed of the woman, in the second it is not over the seed of the serpent but over the serpent itself that the victory is said to be gained. It, i.e., the seed of the woman will crush thy head, and thou (not thy seed) wilt crush its heel. Thus the seed of the serpent is hidden behind the unity of the serpent, or rather of the foe who, through the serpent, has done such injury to man. This foe is Satan, who incessantly opposes the seed of the woman and bruises its heel, but is eventually to be trodden under its feet. It does not follow from this, however, apart from other considerations, that by the seed of the woman we are to understand one solitary person, one individual only. As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. In itself the idea of זרע, the seed, is an indefinite one, since the posterity of a man may consist of a whole tribe or of one son only (Gen 4:25; Gen 21:12-13), and on the other hand, an entire tribe may be reduced to one single descendant and become extinct in him. The question, therefore, who is to be understood by the “seed” which is to crush the serpent's head, can only be answered from the history of the human race. But a point of much greater importance comes into consideration here. Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. As he is a fore who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the “seed” is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, viz., Seth, was really the seed by whom the human family was preserved through the flood and perpetuated in Noah: so, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed, and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the “
