‘Seed of the woman’ spiritual. Accordingly, regardless of how faithful men of old may have viewed the matter, it becomes clear, in the light of the Christian Scriptures, that the promised ‘seed of the woman’ would have to be more than human in order to ‘bruise in the head’ this spiritual enemy, this angelic person, the Devil. The “seed” would have to be a mighty spirit person. How would he be provided, and who would be his ‘mother,’ the “woman”?

The next recorded mention of the promised “seed” came over 2,000 years later, to faithful Abraham. Abraham was of the line of Shem, and in an earlier prophecy Noah had spoken of Jehovah as “Shem’s God.” (Ge 9:26) This indicated God’s favor on Shem. In Abraham’s time the “seed” of promise was foretold to come through Abraham. (Ge 15:5; 22:15-18) Priest Melchizedek’s blessing on Abraham gave additional confirmation of this. (Ge 14:18-20) While God’s statement to Abraham revealed that Abraham would have offspring, it also disclosed that the ancestral line of the prophetically promised “seed” of deliverance would indeed run an earthly course.

One person foretold. In speaking of the offspring of Abraham and others, the Hebrew and Greek terms used are in the singular form, usually referring to such offspring in a collective sense. There seems to be one strong reason why the collective term zeʹraʽ, “seed,” rather than the strictly plural word ba·nimʹ, “sons” (singular ben), was used so often with respect to Abraham’s posterity. The apostle Paul points to this fact in explaining that when God spoke of the blessings to come through Abraham’s seed, he had primary reference to one person, namely, Christ. Paul says: “Now the promises were spoken to Abraham and to his seed. It [or, He] says, not: ‘And to seeds [Gr., sperʹma·sin],’ as in the case of many such, but as in the case of one: ‘And to your seed [Gr., sperʹma·tiʹ],’ who is Christ.”​—Ga 3:16, ftn.

Some scholars have objected to Paul’s statement regarding the singular and plural use of “seed.” They point out that in Hebrew the word for “seed” (zeʹraʽ), when used for posterity, never changes its form, in this use resembling the English word “sheep.” Also, the accompanying verbs and adjectives do not in themselves indicate the singularity or plurality intended by the word for “seed.” While this is so, there is another factor that demonstrates that Paul’s explanation was accurate grammatically as well as doctrinally. Explaining this factor, M’Clintock and Strong’s Cyclopædia (1894, Vol. IX, p. 506) states: “In connection with pronouns, the construction is entirely different from both the preceding [that is, the verbs and adjectives used with the word “seed”]. A singular pronoun [used with zeʹraʽ] marks an individual, an only one, or one out of many; while a plural pronoun represents all the descendants. This rule is followed invariably by the Sept[uagint] . . . Peter understood this construction, for we find him inferring a singular seed from Gen. xxii, 17, 18, when speaking to native Jews in the city of Jerusalem before Paul’s conversion (Acts iii, 26), as David had set the example a thousand years before (Psa. lxxii, 17).”

Additionally this reference work says: “The distinction made by Paul is not between one seed and another, but between the one seed and the many; and if we consider him quoting the same passage with Peter [cited earlier], his argument is fairly sustained by the pronoun ‘his [not their] enemies.’ Seed with a pronoun singular is exactly equivalent to son.”

Using an English illustration, the expression “my offspring” could refer to one or to many. But if after such expression the offspring should be referred to as “he,” it would be apparent that a single child or descendant was meant.

The promise to Abraham that all the families of the earth would bless themselves in his “seed” could not have included all of Abraham’s offspring as his “seed,” since the offspring of his son Ishmael and also those of his sons by Keturah were not used to bless humankind. The seed of blessing was through Isaac. “It is by means of Isaac that what will be called your seed will be,” said Jehovah. (Ge 21:12; Heb 11:18) This promise was subsequently narrowed down yet more when, of Isaac’s two sons Jacob and Esau, Jacob was specially blessed. (Ge 25:23, 31-34; 27:18-29, 37; 28:14) Further, Jacob limited the matter by showing that the gathering of the people would be to Shiloh (meaning “He Whose It Is; He To Whom It Belongs”) of the tribe of Judah. (Ge 49:10) Then, of all Judah, the coming seed was restricted to the line of David. (2Sa 7:12-16) This narrowing down was noted by the Jews in the first century C.E., who actually looked for one person to come as the Messiah or Christ, as deliverer (Joh 1:25; 7:41, 42), even though they also thought that they, as Abraham’s offspring, or seed, would be the favored people and, as such, God’s children.​—Joh 8:39-41.

Arrival of the “seed.” Jesus, as has been established, is the primary “seed.” However, he was not the ‘seed of the woman’ (that is, of “the Jerusalem above”) at the time of his human birth. True, he was of the natural seed of Abraham, through his mother Mary; he was of the tribe of Judah; and both naturally through Mary and legally through his adoptive father Joseph, he was of the line of David. (Mt 1:1, 16; Lu 3:23, 31, 33, 34) So Jesus qualified according to the prophetic promises.

But it was not until Jesus was begotten by God’s holy spirit that he became the seed, or offspring, of the woman and the Seed that was to bless all nations. This occurred at the time of his baptism by John in the Jordan River, 29 C.E. Jesus was then about 30 years of age. The holy spirit, coming upon Jesus, manifested itself to John in the form of a dove, and God himself acknowledged Jesus as his Son at that time.​—Mt 3:13-17; Lu 3:21-23; Joh 3:3.

Enmity between the two seeds. The great serpent Satan the Devil has produced “seed” that has manifested the bitterest enmity toward those who have served God with faith like Abraham, as the Bible record abundantly testifies. Satan has tried to block or hinder the development of the woman’s seed. (Compare Mt 13:24-30.) This enmity reached its height, however, in the persecution of the spiritual seed, particularly in that displayed toward Jesus Christ. (Ac 3:13-15)

Blessing all families of the earth. Jesus Christ, the Seed, has already brought great blessings to honesthearted persons through his teachings and through the guidance he has given his congregation since Pentecost. But with the beginning of his Thousand Year Reign, his spiritual “brothers,” resurrected and sharing his Kingdom rule, will also be underpriests with him. (Re 20:4-6) During the time when “the dead, the great and the small,” stand before the throne to be judged, those who exercise faith and obedience will “bless themselves,” taking hold of life by means of Abraham’s seed. (Re 20:11-13; Ge 22:18) This will mean everlasting life and happiness for them.​—Joh 17:3; compare Re 21:1-4.

Resurrection of the “seed.” In explaining the resurrection of the Seed, Jesus Christ, the apostle Peter writes that he was ‘put to death in the flesh, but was made alive in the spirit.’ (1Pe 3:18) His fellow apostle Paul, in dealing with the subject of the resurrection of Christ’s associates, draws upon an agricultural illustration. He argues: “What you sow is not made alive unless first it dies; and as for what you sow, you sow, not the body that will develop, but a bare grain, it may be, of wheat or any one of the rest; but God gives it a body just as it has pleased him, and to each of the seeds its own body. . . . So also is the resurrection of the dead. It is sown in corruption, it is raised up in incorruption. It is sown in dishonor, it is raised up in glory. . . . It is sown a physical body, it is raised up a spiritual body.” (1Co 15:36-44) Those composing the ‘seed of the woman,’ “Abraham’s seed,” therefore die, giving up earthly bodies of corruptible flesh, and are resurrected with glorious incorruptible bodies.