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p172 [G Biava] [From the Italian.] DEAR BROTHER, - With respect to the passage Genesis 3:15, the seed of the serpent is, I believe, the wicked, but manifested as under his influence; "Ye are of your father the devil." I do not think that all who are born of man are called the seed of the serpent - a baby for instance although the same nature is manifested if he lives long in this world. Christ is in a special way the seed of the woman, but all who are born of God are so. But all this history is fulfilled on earth; it is not a question of heaven, or of the judgement of the great white throne. The passages which you have quoted apply to the seed of the serpent. But if He had said, Thou shalt bruise the heads of thine enemies, this would indeed be a promise made to you. The importance of this distinction is that no promise is made to the first man; there is an object for faith where faith was found, but there exists no promise for the first Adam. The second Adam is heir of all the promises. In Christ we share in these promises. When the second Adam shall bruise the serpent's head, He will also judge the world of which the serpent is the prince. On the cross He did morally all that is needed in order to bruise his head, but there His own heel was wounded.

In Galatians 3:16 the apostle is speaking of Genesis 12 and 22, only it is of one special seed. The promise was made to Abraham alone, and confirmed to his seed in chapter 22. The promises of a very numerous seed are distinct; also Abraham is not joined to his seed in this promise. It should be read, "To Abraham were the promises made, and to his seed." In chapter 15. we find the promises to his seed according to the flesh, added to the promises of the one seed. The reasoning in Galatians is that Christ alone is the seed meant in chapter 22. when the nations of the world are spoken of; and, if we are in Christ, we are then the seed of Abraham.

As to body, soul and spirit: soul and spirit are often used for the same thing, the soul in contrast to the body, the one expression or the other. But when both words are used, then the spirit is the higher part, soul being used for that which is joined to the body, and causes this to live; spirit, for the part in which man is in relation with God, inasmuch as God had breathed into his nostrils the breath of life. If there was nothing but soul, he would be no better than the beasts; but inasmuch as God, when the body was already formed, breathed into his nostrils in order that he should become alive, he is in relation with God Himself, and is eternally miserable if he is separated from God. Soul is often used for life, and for the soul properly so-called, in the same sentence, because in the Greek language there is only one word for the two, ψυχή . If a man shall lose his ψυχή for the love of Jesus, he shall gain it. (Matt. 16:25, 26). The first time it is only life; the second it is much more. Also, "He that will save his ψυχή shall lose it," where the thing is still clearer.

I do not think that (Rev. 12. 16) "swallowed up" ought to be taken literally, but that the providence of God will cause that the efforts of the dragon to destroy the woman (the Jewish remnant) should fail, through the action of the nations of the earth; in a manner somewhat miraculous, but providential. Those sent by the dragon and employed by him to destroy the woman are lost, as it were, in the midst of the population of the earth, and they do nothing. . .

Your affectionate brother

London, May 7th, 1872

[52104I]

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