3 I will bless those who bless you, and I will curse him who curses you. All of the families of the earth will be blessed in you."
*Minor differences ignored. Grouped by changes, with first version listed as example.
And I will bless them that bless thee. Here the extraordinary kindness of God manifests itself, in that he familiarly makes a covenant with Abram, as men are wont to do with their companions and equals. For this is the accustomed form of covenants between kings and others, that they mutually promise to have the same enemies and the same friends. This certainly is an inestimable pledge of special love, that God should so greatly condescend for our sake. For although he here addresses one man only, he elsewhere declares the same affection towards his faithful people. We may therefore infer this general doctrine, that God so embraced us with his favor, that he will bless our friends, and take vengeance on our enemies. We are, moreover, warned by this passage, that however desirous the sons of God may be of peace, they will never want enemies. Certainly, of all persons who ever conducted themselves so peaceably among men as to deserve the esteem of all, Abram might be reckoned among the chief, yet even he was not without enemies; because he had the devil for his adversary, who holds the wicked in his hand, whom he incessantly impels to molest the good. There is then, no reason why the ingratitude of the world should dishearten us, even though many hate us without cause, and, when provoked by no injury, study to do us harm; but let us be content with this single consolation, that God engages on our side in the war. Besides, God exhorts his people to cultivate fidelity and humanity with all good men, and, further, to abstain from all injury. For this is no common inducement to excite us to assist the faithful, that if we discharge any duty towards them, God will repay it; nor ought it less to alarm us, that he denounces war against us, if we hurt any one belonging to him. In thee shall all families of the earth be blessed. Should any one choose to understand this passage in a restricted sense, as if, by a proverbial mode of speech, they who shall bless their children or their friends, shall be called after the name of Abram, let him enjoy his opinion; for the Hebrew phrase will bear the interpretation, that Abram shall be called a signal example of happiness. But I extend the meaning further; because I suppose the same thing to be promised in this place, which God afterwards repeats more clearly, (Genesis 22:18.) And the authority of Paul brings me to this point; who says, that the promise to the seed of Abraham, that is, to Christ, was given four hundred and thirty years before the law, (Galatians 3:17.) But the computation of years requires us to understand, that the blessing was promised him in Christ, when he was coming into the land of Canaan. Therefore God (in my judgment) pronounces that all nations should be blessed in his servant Abram because Christ was included in his loins. In this manner, he not only intimates that Abram would be an example, but a cause of blessing; so that there should be an understood antithesis between Adam and Christ. For whereas, from the time of the first man's alienation from God, we are all born accursed, here a new remedy is offered unto us. Nor is there any thing contrary to this in the assertion, that we must by no means seek a blessing in Abram himself, inasmuch as the expression is used in reference to Christ. Here the Jews petulantly object, and heap together many testimonies of Scripture, from which it appears that to bless or curse in any one, is nothing else than to wish good or evil to another, according to him as a pattern. But their cavil may be set aside without difficulty. I acknowledge, that what they say is often, but not always true. For when it is said, that the tribe of Levi shall bless in the name of God, in Deuteronomy 10:8 Isaiah 65:16, and in similar passages, it is sufficiently evident, that God is declared to be the fountain of all good, in order that Israel may not seek any portion of good elsewhere Seeing, therefore, that the language is ambiguous, let them grant the necessity of choosing this, or the other sense, as may be most suitable to the subject and the occasion. Now Paul assumes it as an axiom which is received among all the pious, and which ought to be taken for granted, that the whole human race is obnoxious to a curse, and therefore that the holy people are blessed only through the grace of the Mediator. Whence he concludes, that the covenant of salvation which God made with Abram, is neither stable nor firm except in Christ. I therefore thus interpret the present place; that God promises to his servant Abram that blessing which shall afterwards flow down to all people. But because this subject will be more amply explained else where, I now only briefly touch upon it.
In thee - In thy posterity, in the Messiah, who shall spring from thee, shall all families of the earth be blessed; for as he shall take on him human nature from the posterity of Abraham, he shall taste death for every man, his Gospel shall be preached throughout the world, and innumerable blessings be derived on all mankind through his death and intercession.
And I will bless them that bless thee,.... Not the priests only that should bless his children, the children of Israel, as the Targum of Jonathan, but all men of all nations, and of every age, that speak well of him, commend him for his faith and holiness, and tread in his steps, these are blessed with faithful Abraham, Galatians 3:7.
And curse him that curseth thee; here is a change of numbers, before the plural, here the singular, denoting, it may be, that many would bless him, and but few curse him, and that every individual person that did curse him should be cursed himself: the Targum of Jonathan wrongly restrains this to Balaam's cursing Abraham's children, and was cursed by God; Maimonides (y) thinks, there is no doubt to be made of it, that the Zabaeans, the idolatrous people Abram was brought up with, when he contradicted them, loaded him with curses and reproaches; and, because he bore them all patiently for the glory of God, as became him, therefore these words are said; but they, without question, respect future as well as present times, and regard all such, in every age and of every nation, that disapproves of, or rejects and reproaches Abram's God, his faith, his religion, and his people.
And in thee shall all families of the earth be blessed; that is, in his seed, as in Genesis 22:18 and which is interpreted of Christ, Acts 3:25 meaning not every individual of all the families or nations of the earth; but that as many as believe in Christ, of all nations, are blessed in him; and that whoever of them are blessed, they are blessed and only blessed in him, and that they are blessed for his sake with all spiritual blessings; see Ephesians 1:3 such as redemption, justification, remission of sins, sanctification, adoption, and eternal life.
(y) More Nevochim, ut supra. (par. 3. c. 29. p. 421.)
*More commentary available at chapter level.