Now to Abraham and his seed were the promises
made
The promises design the promises of the covenant of grace
mentioned in the next verse, which are exceeding great and
precious, better than those of any other covenant; and which are
all yea and amen in Christ, and are chiefly of a spiritual
nature; though all the temporal blessings of God's people come to
them in a covenant way, and by virtue of the promise; for
godliness has the promise of this life, that God will verily feed
them, withhold no good thing from them proper for them, sanctify
all their afflictions, support under them, and never leave nor
forsake them: but the promises here intended principally are such
as these, that God will be their God, and they shall be his
people, the promise of Christ as a Saviour and Redeemer of them;
of the Spirit as their sanctifier, and the applier of all grace
unto them; of justification by Christ's righteousness, and pardon
by his blood; of adoption through free rich grace; of
perseverance in grace, and of the eternal inheritance: now these
promises were made, (errhyhsan) , "were said unto", or spoken of, to
Abraham and his seed; that is, they were discovered, made
manifest, and applied to Abraham, the father of many nations; and
were declared to belong to him and his spiritual seed, even all
that believe, whether Jews or Gentiles; for the apostle is not
speaking of the original make and constitution of the covenant of
grace and its promises, which were made from all eternity; the
grand promise of life was made before the world began, and Christ
was set up as Mediator from everlasting, before ever the earth
was, which suppose a covenant in which this promise was granted,
and of which Christ was the Mediator as early; it was made long
before Abraham, or any of his spiritual seed, were in being; nor
was it made with any single person, any mere creature, Abraham,
or any other, but with Christ, as the head and representative of
the whole election of grace: but what is here treated of is, the
declaration and manifestation of the covenant, and its promises
to Abraham; which was frequently done, as upon the call of him
out of the land of Chaldea, upon his parting with Lot, when he
was grown old, and when Eliezer his servant was like to be his
heir, and just before the giving of him the covenant of
circumcision, and again upon the offering up of his son Isaac:
he saith not unto seeds,
as of many; in the plural number, as if Jews and Gentiles were in
a different manner his spiritual seed:
but as of one;
using the singular number:
and to thy seed, which is Christ;
meaning not Christ personal, though he was of the seed of
Abraham, a son of his, as was promised; but the covenant and the
promises were not now made with, and to Christ, as personally
considered, this was done in eternity; but Christ mystical, the
church, which is the body of Christ, of which he is the head, and
is called by his name, ( 1
Corinthians 12:12 ) and designs all Abraham's spiritual seed,
both Jews and Gentiles; who are all one in Christ, and so
Abraham's seed, and heirs according to the promise; hence there
is no room for the objection of the Jew to the apostle's
application of this passage to Christ F3, that
the Scripture speaks not of any particular person, but of seed in
a general and collective sense, of a large and numerous
offspring; since the apostle designs such a seed by Christ, as
numerous as the stars of the sky, and the sand on the sea shore,
even all believers in all nations, Abraham is the father of;
though did the apostle mean Christ particularly, and personally
considered, there are instances to be given, where the word
"seed" is used, not in a collective sense, but of a single
person, as in ( Genesis 4:25
) ( 15:3 )
( 21:13
) . Nor has the Jew F4 any reason to charge him with a
mistake, in observing that the word is not in the plural, but in
the singular number, when it is the manner of the Hebrew language
to speak of seed only in the singular number; but this is false,
the word is used in the plural number, and so might have been
here, had it been necessary, as in ( 1 Samuel
8:15 ) concerning seed sown in the earth, from whence the
metaphor is here taken. The first tract in the Jews' Misna, or
oral law, is called, (Myerz) , "seeds"; and the word, even as spoken of the
posterity of men, is used in the plural number in their Talmud
F5; where they say,
``pecuniary judgments are not as capital ones; in pecuniary judgments, a man gives his money, and it atones for him; in capital judgments, his blood, and the blood (wytwerz) , "of his seeds", or posterity, hang on him to the end of the world; for we so find in Cain, who slew his brother; as it is said, "the bloods of thy brother crieth"; it is not said, the blood of thy brother, but the bloods of thy brother, his blood, and the blood (wytwerz) , "of his seeds".''