7 I will establish my covenant between me and you and your seed after you throughout their generations for an everlasting covenant, to be a God to you and to your seed after you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And thy seed after thee There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people he intends. Now they are deceived who think that his elect alone are here pointed out; and that all the faithful are indiscriminately comprehended, from whatever people, according to the flesh, they are descended. For, on the contrary, the Scripture declares that the race of Abraham, by lineal descent, had been peculiarly accepted by God. And it is the evident doctrine of Paul concerning the natural descendants of Abraham, that they are holy branches which have proceeded from a holy root, (Romans 11:16.) And lest any one should restrict this assertion to the shadows of the law, or should evade it by allegory, he elsewhere expressly declares, that Christ came to be a minister of the circumcision, (Romans 15:8.) Wherefore, nothing is more certain, than that God made his covenant with those sons of Abraham who were naturally to be born of him. If any one object, that this opinion by no means agrees with the former, in which we said that they are reckoned the children of Abraham, who being by faith ingrafted into his body, form one family; the difference is easily reconciled, by laying down certain distinct degrees of adoption, which may be collected from various passages of Scripture. In the beginning, antecedently to this covenant, the condition of the whole world was one and the same. But as soon as it was said, I will be a God to thee and to thy seed after thee,' the Church was separated from other nations; just as in the creation of the world, the light emerged out of the darkness. Then the people of Israel was received, as the flock of God, into their own fold: the other nations wandered, like wild beasts, through mountains, woods, and deserts. Since this dignity, in which the sons of Abraham excelled other nations, depended on the word of God alone, the gratuitous adoption of God belongs to them all in common. For if Paul deprives the Gentiles of God and of eternal life, on the ground of their being aliens from the covenant, (Ephesians 4:18,) it follows that all Israelites were of the household of the Church, and sons of God, and heirs of eternal life. And although it was by the grace of God, and not by nature, that they excelled the Gentiles; and although the inheritance at the kingdom of God came to them by promise, and not by carnal descent; yet they are sometimes said to differ by nature from the rest of the world. In the Epistle to the Galatians, (Galatians 2:15), and elsewhere, Paul calls them saints by nature,' because God was willing that his grace should descend, [1] by a continual succession, to the whole seed. In this sense, they who were unbelievers among the Jews, are yet called the children of the celestial kingdom by Christ. (Matthew 8:12.) Nor does what St Paul says contradict this; namely, that not all who are from Abraham are to be esteemed legitimate children; because they are not the children of the promise, but only of the flesh. (Romans 9:8.) For there, the promise is not taken generally for that outward word, by which God conferred his favor as well upon the reprobate as upon the elect; but must be restricted to that efficacious calling, which he inwardly seals by his Spirit. And that this is the case, is proved without difficulty; for the promise by which the Lord had adopted them all as children, was common to all: and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all: but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief. This method and dispensation continued even to the promulgation of the gospel; but then the middle wall was broken down, (Ephesians 2:14,) and God made the Gentiles equal to the natural descendants of Abraham. That was the renovation of the world, by which they, who had before been strangers, began to be called sons. Yet whenever a comparison is made between Jews and Gentiles, the inheritance of life is assigned to the former, as lawfully belonging to them; but to the latter, it is said to be adventitious. Meanwhile, the oracle was fulfilled in which God promises that Abraham should be the father of many nations. For whereas previously, the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction, which began with him, flowed down to his children; the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed: at length the Jews were cast out, (except that a hidden seed of the election remained among them,) in order that the rest might be saved. It was necessary that these things concerning the seed of Abraham should once be stated, that they may open to us an easy introduction to what follows. In their generations This succession of generations clearly proves that the posterity of Abraham were taken into the Church, in such a manner that sons might be born to them, who should be heirs of the same grace. In this way the covenant is called perpetual, as lasting until the renovation of the world; which took place at the advent of Christ. I grant, indeed, that the covenant was without end, and may with propriety be called eternal, as far as the whole Church is concerned; it must, however always remain as a settled point, that the regular succession of ages was partly broken, and partly changed, by the coming of Christ, because the middle wall being broken down, and the sons by nature being, at length, disinherited, Abraham began to have a race associated with himself from all regions of the world. To be a God unto thee In this single word we are plainly taught that this was a spiritual covenant, not confirmed in reference to the present life only; but one from which Abraham might conceive the hope of eternal salvations so that being raised even to heaven, he might lay hold of solid and perfect bliss. For those whom God adopts to himself, from among a people -- seeing that he makes them partakers of his righteousness and of all good things -- he also constitutes heirs of celestial life. Let us then mark this as the principal part of the covenant, that He who is the God of the living, not of the dead, promises to be a God to the children of Abraham. It follows afterwards, in the way of augmentation of the grant, that he promised to give them the land. I confess, indeed, that something greater and more excellent than itself was shadowed forth by the land of Canaan; yet this is not at variance with the statement, that the promise now made was an accession to that primary one, I will be thy God.' Now, although God again affirms, as before, that He will give the land to Abraham himself, we nevertheless know, that Abraham never possessed dominion over it; but the holy man was contented with his title to it alone, although the possession of it was not granted him; and, therefore, he calmly passed from his earthly pilgrimage into heaven. God again repeats that He will be a God to the posterity of Abraham, in order that they may not settle upon earth, but may regard themselves as trained for higher things.
1 - "Quia continua serie prosequi nolebat Deus, gratiem suam ergo totum semen." So it is, both in the Amsterdam edition, and in that of Hengstenberg; but the word nolebat (was unwilling) seems so contrary to the writer's line of argument, that the French version is followed in the translation, which is, "Pource que Dieu vouloit poursuyure," etc. -- Ed
Next, the spiritual part of the covenant comes into view. "To be a God unto thee, and to thy seed after thee." Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. "A perpetual covenant." This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man's side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.
An everlasting covenant - ברית עולם berith olam. See note on Genesis 13:15. Here the word olam is taken in its own proper meaning, as the words immediately following prove - to be a God unto thee, and thy seed after thee; for as the soul is to endure for ever, so it shall eternally stand in need of the supporting power and energy of God; and as the reign of the Gospel dispensation shall be as long as sun and moon endure, and its consequences eternal, so must the covenant be on which these are founded.
And I will establish my covenant between me and thee,.... Not only renew it, but confirm it by the following token of circumcision:
and thy seed after thee, in their generation; such blessings in it as belonged to his natural seed, as such he confirmed to them, to be enjoyed by them in successive ages; and such as belonged to his spiritual seed, to them also, as they should be raised up in future times in one place and another:
for an everlasting covenant; to his natural seed, as long as they should continue in the true worship of God; and in their own land; or until the Messiah came, in whom the covenant of circumcision had its accomplishment, and was at an end; and to all his spiritual seed, with respect to the spiritual blessings of it, which are everlasting, and are never taken away, or become void:
to be a God unto thee, and to thy seed after thee; to his natural seed, as the God of nature and providence, communicating the good things of life unto them; protecting, preserving, and continuing them in the land he gave them, and in the possessive of all the good things in it, so long as they were obedient to him as their King and their God; and to his spiritual seed, as the God of all grace, supplying them with grace here, and bestowing upon them glory hereafter.
The covenant of grace is from everlasting in the counsels of it, and to everlasting in the consequences of it. The token of the covenant was circumcision. It is here said to be the covenant which Abraham and his seed must keep. Those who will have the Lord to be to them a God, must resolve to be to him a people. Not only Abraham and Isaac, and his posterity by Isaac, were to be circumcised, but also Ishmael and the bond-servants. It sealed not only the covenant of the land of Canaan to Isaac's posterity, but of heaven, through Christ, to the whole church of God. The outward sign is for the visible church; the inward seal of the Spirit is peculiar to those whom God knows to be believers, and he alone can know them. The religious observance of this institution was required, under a very severe penalty. It is dangerous to make light of Divine institutions, and to live in the neglect of them. The covenant in question was one that involved great blessings for the world in all future ages. Even the blessedness of Abraham himself, and all the rewards conferred upon him, were for Christ's sake. Abraham was justified, as we have seen, not by his own righteousness, but by faith in the promised Messiah.
And I will establish my covenant - Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all - sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.
*More commentary available at chapter level.