The 'seed' of God's promise is not every physical descendant of Abraham; it is the promised line through Isaac and ultimately Christ.
Both Scripture and Les Feldick show that 'seed' is a singular/plural word, like the Hebrew zirah, and its meaning depends on context. The singular 'seed of the woman' points to Christ, while the plural usage traces the covenant line through Abraham, Isaac, and Jacob. Ishmael and Esau were physical descendants of Abraham, but they are not children of the promise.
Genesis 17:7 — God attaches His everlasting covenant to the 'seed' after Abraham, the starting point of the promised line.
Romans 9:7 — Paul quotes this verse to show the promised seed is called through Isaac, not through all physical descendants.
Galatians 3:16 — This verse shows the ultimate singular Seed of the promise is Christ.
In Romans 9:7-8, Paul writes: "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 the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." The Bible itself draws the line of promise through Isaac, not through Ishmael or Esau. In Genesis 17:7, God says: "And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee." The covenant is tied to Abraham's seed after him. Galatians 3:16 further narrows the focus: "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."
Les emphasizes that the Hebrew word for seed, zirah, is like the English word 'sheep'—it can mean one or many without changing form. Context determines whether the word refers to a group or to an individual. He explains that whenever the Old Testament uses the singular approach to the 'seed of the woman,' it speaks of Christ, but when the plural is used with the generations following Abraham, it refers to Abraham's physical descendants. Les applies Romans 9:7 to show that not all racial descendants of Abraham are children of the promise. Ishmael's and Esau's offspring were children of Abraham but not according to the promises. Ishmael is the picture of the energy of the flesh, while Isaac is the son of promise. Les also teaches that the covenant promises are absolute and settled, and that the Seed in Galatians 3:16 ultimately is Christ, and the promised line leads to Him.
Les says the Hebrew word translated 'seed' is zirah, and it behaves like the English word 'sheep'—the same form can mean one sheep or many sheep. Because of this, readers must use context to tell whether a promise is speaking of one person (Christ) or of Abraham's many descendants. When the Old Testament has the singular approach to the seed of the woman, Les says it speaks of Christ; when the plural is used with the generations following Abraham, it refers to those generations.
The Bible says, 'In Isaac shall thy seed be called.' Ishmael, according to Les, was born in response to the wishes of the flesh—God never told Abraham to have a child by Hagar—and so Ishmael is always the picture of the energy of the flesh. Isaac, by contrast, is the son of promise. Thus the promised seed follows Isaac, not Ishmael.
Les reads Galatians 3:16 to show that God did not say 'and to seeds' as of many, but 'as of one, and to thy seed, which is Christ.' However, that one Seed stands at the end of the promised line, and the plural use of seed in passages like Genesis 17:8 refers to the line of men and women who brought the world to the Messiah.
Les notes that Israel became proud because they were children of the covenant, prophets, and promises, but Paul 'blows them out of the saddle': they cannot enter the promises simply because of genealogy—they must enter by faith. Not all Israel is Israel, and being Abraham's seed does not make one a child of the promise.
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Seed Through Abraham, Isaac, and Jacob
Les teaches that the promised seed of the woman comes only through the lineage of Abraham, Isaac, and Jacob—not through anyone else—and that Ishmael represents the energy of the flesh.
Zirah Is Like the Word 'Sheep'
Les explains that the Hebrew word for seed, zirah, is like the English word 'sheep'—the same form can mean one or many, so context determines whether the promise refers to Christ or to descendants.
Singular Seed = Christ, Plural Seed = Nation
Les says the Old Testament singular form of 'seed of the woman' points to Christ, while the plural use with later generations refers to the physical descendants who receive the land.
Genealogy Alone Does Not Make Children of Promise
Les shows from Romans 9:7 that Ishmael and Esau were Abraham's children by blood but not 'children' of the promise; the seed is called in Isaac, and even Israel must enter by faith.
Not All Israel Is Israel
Les connects Romans 9:6-7 and Genesis 17 to show that being Abraham's seed does not automatically make one a child of God; God promised for fifty years the son through whom the nation would come.
Isaac, Not Ishmael, Is the Son of Promise
Les contrasts Ishmael, born by Sarah's suggestion through the flesh, with Isaac, the long-promised son; Ishmael was not the son of promise.
The Promises Are Settled and Focused on One Seed
Les reads Galatians 3:16 to show God did not say 'seeds' as of many but of one seed; the promises to Abraham and his seed include the line leading to Christ and are settled forever.
Genesis 3:15: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
This is the first promise of the Seed who would come through the woman, which Les identifies as Christ when the singular form is used.
Genesis 17:7: And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
God ties His everlasting covenant to Abraham's seed after him.
Genesis 17:8: And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Les uses this verse to show the plural seed refers to the generations receiving the land.
Romans 9:7: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Paul quotes Genesis to show that physical descent from Abraham does not make one a child of promise.
Romans 9:8: That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Only the children of promise are counted as the seed, not all who are physically descended from Abraham.
Galatians 3:16: 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.
This verse shows the singular focus of the promise on Christ.
Les teaches that the Hebrew word zirah is like the English word 'sheep'—it can mean one or many. In the Old Testament, the singular 'seed of the woman' refers to Christ, while the plural use refers to Abraham's descendants.
Ishmael was born from Sarah's suggestion and the energy of the flesh; God never told Abraham to have a child with Hagar. The promised line came through Isaac, as Paul states, 'In Isaac shall thy seed be called.'
No. Paul says not all Israel is Israel, and Ishmael's and Esau's descendants were children of Abraham but not children of the promise. Les emphasizes that even Israel must enter the promises by faith, not by genealogy.
In the singular sense, yes. Les says the seed of the woman and the one Seed in Galatians 3:16 is Christ. But the plural use of 'seed' refers to the covenant line leading to Him.
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