Galatians 3:16
Parallel Verses
New American Standard Bible
Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ.

King James Bible
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.

Darby Bible Translation
But to Abraham were the promises addressed, and to his seed: he does not say, And to seeds, as of many; but as of one, And to thy seed; which is Christ.

World English Bible
Now the promises were spoken to Abraham and to his seed. He doesn't say, "To seeds," as of many, but as of one, "To your seed," which is Christ.

Young's Literal Translation
and to Abraham were the promises spoken, and to his seed; He doth not say, 'And to seeds,' as of many, but as of one, 'And to thy seed,' which is Christ;

Galatians 3:16 Parallel
Commentary
Barnes' Notes on the Bible

Now to Abraham and his seed - To him and his posterity.

Were the promises made - The promise here referred to was that which is recorded in Genesis 22:17-18. "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and in thy seed shall all the nations of the earth be blessed."

He saith not, And to seeds, as of many, but as of one ... - He does not use the plural term, as if the promise extended to many persons, but he speaks in the singular number, as if only one was intended; and that one must be the Messiah. Such is Paul's interpretation; such is evidently the sentiment which he intends to convey, and the argument which he intends to urge. He designs evidently to be understood as affirming that in the use of the singular number σπέρμα sperma (seed), instead of the plural σπέρματα spermata (seeds), there is a fair ground of argument to demonstrate that the promise related to Christ or the Messiah, and to him primarily if not exclusively. Now no one probably ever read this passage without feeling a difficulty, and without asking himself whether this argument is sound, and is worthy a man of candor, and especially of an inspired man. Some of the difficulties in the passage are these:

(1) The promise referred to in Genesis seems to have related to the posterity of Abraham at large, without any particular reference to an individual. It is to his seed; his descendants; to all his seed or posterity. Such would be the fair and natural interpretation should it be read by hundreds or thousands of persons who had never heard of the interpretation here put upon it by Paul.

(2) the argument of the apostle seems to proceed on the supposition that the word "seed" σπέρμα sperma, that is, posterity, here cannot refer to more than one person. If it had, says he, it would be in the plural number. But the fact is, that the word is often used to denote posterity at large; to refer to descendants without limitation, just as the word posterity is with us; and it is a fact, moreover, that the word is not used in the plural at all to denote a posterity, the singular form being constantly employed for that purpose.

Anyone who will open Tromm's Concordance to the Septuagint, or Schmids' Concordance on the New Testament will see the most ample confirmation of this remark. Indeed the plural form of the word is never used except in this place in Galatians. The difficulty, therefore, is, that the remark here of Paul appears to be a trick of argument, or a quibble more worthy of a trifling Jewish Rabbi, than of a serious reasoner or an inspired man. I have stated this difficulty freely, just as I suppose it has struck hundreds of minds, because I do not wish to shrink from any real difficulty in examining the Bible, but to see whether it can be fairly met. In meeting it, expositors have resorted to various explanations, most of them, as it seems to me, unsatisfactory, and it is not necessary to detail them. Dr. Burner, Doddridge, and some others suppose that the apostle means to say that the promises made to Abraham were not only appropriated to one class of his descendants, that is, to those by Isaac, but that they centered in one illustrious person, through whom all the rest are made partakers of the blessings of the Abrahamic covenant.

This Doddridge admits the apostle says in "bad Greek," but still he supposes that this is the true exposition. Noessett and Rosenmuller suppose that by the word σπέρμα sperma (seed) here is not meant the Messiah, but Christians in general; the body of believers. But this is evidently in contradiction of the apostle, who expressly affirms that Christ was intended. It is also liable to another objection that is fatal to the opinion. The very point of the argument of the apostle is, that the singular and not the plural form of the word is used, and that therefore an individual, and not a collective body or a number of individuals, is intended. But according to this interpretation the reference is, in fact, to a numerous body of individuals, to the whole body of Christians. Jerome affirms that the apostle made use of a false argument, which, although it might appear well enough to the stupid Galatians, would not be approved by wise or learned men - Chandler. Borger endeavors to show that this was in accordance with the mode of speaking and writing among the Hebrews, and especially that the Jewish Rabbis were accustomed to draw an argument like this from "the singular number," and that the Hebrew word זרע zera‛ "seed" is often used by them in this manner; see his remarks as quoted by Bloomfield in loc.

But the objection to this is, that though this might be common, yet it is not the less a quibble on the word, for certainly the very puerile reasoning of the Jewish Rabbis is no good authority on which to vindicate the authority of an apostle. Locke and Clarke suppose that this refers to Christ as the spiritual head of the mystical body, and to all believers in him. LeClerc supposes that it is an allegorical kind of argument, that was suited to convince the Jews only, who were accustomed to this kind of reasoning. I do not know but this solution may be satisfactory to many minds, and that it is capable of vindication, since it is not easy to say how far it is proper to make use of methods of argument used by an adversary in order to convince them. The argumentum a.d. hominem is certainly allowable to a certain extent, when designed to show the legitimate tendency of the principles advanced by an opponent.

But here there is no evidence that Paul was reasoning with an adversary. He was showing the Galatians, not the Jews, what was the truth, and justice to the character of the apostle requires us to suppose that he would make use of only such arguments as are in accordance with the eternal principles of truth, and such as may be seen to he true in all countries and at all times. The question then is, whether the argument of the apostle here drawn from the use of the singular word σπέρματα spermata (seed), is one that can be seen to be sound? or is it a mere quibble, as Jerome and LeClerc suppose? or is it to be left to be presumed to have had a force which we cannot now trace? for this is possible. Socrates and Plato may have used arguments of a subtile nature, based on some nice distinctions of words which were perfectly sound, but which we, from our necessary ignorance of the delicate shades of meaning in the language, cannot now understand. Perhaps the following remarks may show that there is real force and propriety in the position which the apostle takes here. If not, then I confess my inability to explain the passage.

(1) there can be no reasonable objection to the opinion that the promise originally made to Abraham included the Messiah; and the promised blessings were to descend through him. This is so often affirmed in the New Testament, that to deny it would be to deny the repeated declarations of the sacred writers, and to make war on the whole structure of the Bible; see particularly Romans 4; compare John 8:56. If this general principle be admitted, it will remove much perplexity from the controversy.

(2) the promise made to Abraham Genesis 22:18, "and in thy seed זרץ zera‛, Septuagint ἐν τῷ σπέρματί σου en tō spermati sou), where the words both in Hebrew and in Greek are in the singular number) shall all the nations of the earth be blessed," cannot refer to all the seed or the posterity of Abraham taken collectively. He had two sons, Isaac by Rebecca, and Ishmael by Hagar, besides numerous descendants by Keturah; Genesis 25:1 ff. Through a large part of these no particular blessings descended on the human family, and there is no sense in which all the families of the earth are particularly blessed in them. On any supposition, therefore, there must have been some limitation of the promise; or the word "seed" was intended to include only some portion of his descendants, whether a particular branch or an individual, does not yet appear. It must have referred to a part only of the posterity of Abraham, but to what part is to be learned only by subsequent revelations.

(3) it was the intention of God to confine the blessing to one branch of the family, to Isaac and his descendants. The special promised blessing was to be through him, and not through the family of Ishmael. This intention is often expressed, Genesis 17:19-21; Genesis 21:12; Genesis 25:11; compare Romans 9:7; Hebrews 11:18. Thus, the original promise of a blessing through the posterity of Abraham became somewhat narrowed down, so as to show that there was to be a limitation of the promise to a particular portion of his posterity.

(4) if the promise had referred to the two branches of the family; if it had been intended to include Ishmael as well as Isaac, then some term would have been used that would have expressed this. So unlike were Isaac and Ishmael; so different in the circumstances of their birth and their future life; so dissimilar were the prophecies respecting them, that it might be said that their descendants were two races of people; and in Scripture the race of Ishmael ceased to be spoken of as the descendants or the posterity of Abraham. There was a sense in which the posterity of Isaac was regarded as the seed or posterity of Abraham in which the descendants of Ishmael were not; and the term σπέρμα sperma or "seed" therefore properly designated the posterity of Isaac. It might be said, then, that the promise "to thy seed" did not refer to the two races, as if he had said σπέρματα spermata, "seeds," but to one σπέρμα sperma, "the seed" of Abraham, by way of eminence.

(5) this promise was subsequently narrowed down still more, so as to include only one portion of the descendants of Isaac. Thus it was limited to the posterity of Jacob, Esau being excluded; subsequently the special blessing was promised to the family of Judah, one of the twelve sons of Jacob Genesis 49:10; in subsequent times it was still further narrowed down or limited to the family of Jesse; then to that of David; then to that of Solomon, until it terminated in the Messiah. The original intention of the promise was that there should be a limitation, and that limitation was made from age to age, until it terminated in the Messiah, the Lord Jesus Christ. By being thus narrowed down from age to age, and limited by successive revelations, it was shown that the Messiah was eminently intended, which is what Paul says here. The promise was indeed at first general, and the term used was of the most general nature; but it was shown from time to time that God intended that it should be applied only to one branch or portion of the family of Abraham; and that limitation was finally so made as to terminate in the Messiah. This I take to be the meaning of this very difficult passage of scripture; and though it may not be thought that all the perplexities are removed by these remarks, yet I trust they will be seen to be so far removed as that it will appear that there is real force in the argument of the apostle, and that it is not a mere trick of argument, or a quibble unworthy of him as an apostle and a man.

continued...

Galatians 3:16 Parallel Commentaries

Library
The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined.
Alexander Maclaren—Expositions of Holy Scripture

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Cross References
Genesis 12:7
The LORD appeared to Abram and said, "To your descendants I will give this land." So he built an altar there to the LORD who had appeared to him.

Genesis 17:7
"I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.

Genesis 22:18
"In your seed all the nations of the earth shall be blessed, because you have obeyed My voice."

Matthew 1:1
The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham:

Luke 1:55
As He spoke to our fathers, To Abraham and his descendants forever."

Acts 3:25
"It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, 'AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.'

Romans 4:13
For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith.

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