Seed of The Woman: Corporate Adam

When Adam fell, God laid claim to the seed of the woman. The seed of the woman was precisely the corporate aspect of Adam.

The seed of the woman is defined as a body in itself but not as being independent of the woman. Just as the seed of the woman is not independent of the woman, the woman is distinct from but not independent from the man.

This distinction of one body from the other but with dependency in nature, function and identity is the essence of full corporeality. God laid claim to the seed of the woman, the body of that seed — and therefore to its potential.

God then decreed what its potential would be: the corporate Redeemer of Adam, who would destroy the serpent and his works, even through a process that would involve his own suffering. This decree was made as a decree belonging to the Redeemer, the Seed of the Woman, and against the serpent.

Whereas it was as the seed of the woman that God declare His right over corporate Adam, His claim extended redemptively immediately to the woman of the seed, due to the interdependency of the seed and the woman. As God's claim extended to the woman of the seed, so it extended to the man of the woman. For in the redemption, because by nature the woman was taken from the man, the man is redeemed on account of the redemption of the woman, due to her new identity coming through that seed of the woman claimed by God after the Fall.

The new identity of the woman in relation to the Redeemer, the one coming from the claim of God upon the seed of the woman, is an identity defined only in life coming out of death. And it is corporate.

The male and the female — first Adam, the first man and woman — can no longer, in the Redemption, be what they were in their first creation. They are dead and made new. At first the woman was a wife. Then, in the claiming of God of the seed of the woman, when she has fallen and was dead in the sentence of God's Torah, she was no longer first a wife but was then first a mother. For the hope was now not in her husband but in her seed. It was then that Adam called her Eve, cHavah, The Mother of All Living.

In the realization of the potential of the seed of the woman, when according to the decree of God the seed of the woman appeared as the Redeemer of the woman, and therefore also of the man, the woman who had first been the mother of the seed, being redeemed, was made a new creation and as a new creation became the bride of the Redeemer.

Thus is fulfilled the Scripture: "I make a new thing in the earth, a woman shall surround a man," . For as at first the woman was given life by being taken from the man, so in the redemption of the corporate seed, the man is given life from the dead by being taken into the redeemed woman and counted as being one with her who belongs to her seed.

And this is the relationship of Israel and the nations. For Israel is that corporate body designated by God as belonging to him by virtue of being "mother" of the one who is the Seed of the Woman, the one claimed by him by his right out of the death of the Fall. And thus she is claimed by him and is his by virtue of her relationship to the seed, first the interdependency of the woman and the seed, then by virtue of what the Seed of the Woman would become, the Redeemer of the woman.

And the nations also, not being subjects of this claim of God, can also be taken into her corporately and can be counted as being of her, because of the inherent nature of the unity of the first man and woman — for that unity provides the unity of all children of the first man and woman, all Humanity; and it is an aspect of the woman itself which is redeemed by the Redeemer. Thus it is an aspect of Israel that the nations should be saved through her.

And this, I believe, is the Torah of Eber and Shem, which was brought by Noah, and which Jacob came Aram to study on his way to Laban and to find Rachel and Leah. And this is the foundation of the seven Noahide laws, being derived from the universal commandment.

For there can be no repentance according to the offering of Cain, but only of Abel. "For without the shedding of blood there is no remission of sins." Hebrews 9:22.

And the laws of Noah for courts of justice looked only to the new covenant of Israel through her Redeemer, when she should not be a mother anymore but a new creation, a bride.

Mellow Wolf Publishing