Now the promises [in the covenants] were decreed to Abraham and to his seed. God does not say, “And to seeds (descendants, heirs),” as if [referring] to many [persons], but as to one, “And to your Seed,” who is [none other than] Christ.
Now the promises (covenants, agreements) were decreed and made to Abraham and his Seed (his Offspring, his Heir). He [God] does not say, And to seeds (descendants, heirs), as if referring to many persons, but, And to your Seed (your Descendant, your Heir), obviously referring to one individual, Who is [none other than] Christ (the Messiah).
Now the promises were spoken to Abraham and to his seed. He does not say [in Gen 13:15] “and to seeds”, as-though speaking in reference to many; but as-though speaking in reference to one, “and to your seed”— who is Christ.
God made promises to Abraham and his Descendant. The Scripture does not say, “and to your descendants.” That would mean many people. But it says, “and to your Descendant.” That means only one, and that one is Christ.
God made promises both to Abraham and to his ·descendant [seed]. God did not say, “and to your ·descendants [seeds].” That would mean many people. But God said, “and to your ·descendant [seed; Gen. 12:7; 13:15; 17:7; 24:7].” That means only one person; that person is Christ.
Now, God made his promises to Abraham and to his descendant. The scripture does not use the plural “descendants,” meaning many people, but the singular “descendant,” meaning one person only, namely, Christ.
God made promises to Abraham and his descendant. God did not say, “and to your descendants.” That would mean many people. But God said, “and to your descendant.” That means only one person; that person is Christ.
Now a promise was made to Abraham and to his seed. (Note in passing that the scripture says not “and to seeds” but uses the singular ‘and to your seed’, meaning Christ.) I say then that the Law, which came into existence four hundred and thirty years later, cannot render null and void the original “contract” which God had made, and thus rob the promise of its value. For if the receiving of the promised blessing were now made to depend on the Law, that would amount to a cancellation of the original “contract” which God made with Abraham as a promise.
Now, God gave some promises to Abraham and his Child. And notice that it doesn’t say the promises were to his children, as it would if all his sons—all the Jews—were being spoken of, but to his Child—and that, of course, means Christ.
Friends, let me give you an example from everyday affairs of the free life I am talking about. Once a person’s will has been signed, no one else can annul it or add to it. Now, the promises were made to Abraham and to his descendant. You will observe that Scripture, in the careful language of a legal document, does not say “to descendants,” referring to everybody in general, but “to your descendant” (the noun, note, is singular), referring to Christ. This is the way I interpret this: A will, earlier signed by God, is not annulled by an addendum attached 430 years later, thereby negating the promise of the will. No, this addendum, with its instructions and regulations, has nothing to do with the promised inheritance in the will. What is the point, then, of the law, the attached addendum? It was a thoughtful addition to the original covenant promises made to Abraham. The purpose of the law was to keep a sinful people in the way of salvation until Christ (the descendant) came, inheriting the promises and distributing them to us. Obviously this law was not a firsthand encounter with God. It was arranged by angelic messengers through a middleman, Moses. But if there is a middleman as there was at Sinai, then the people are not dealing directly with God, are they? But the original promise is the direct blessing of God, received by faith.
God made promises both to Abraham and to his descendant. God did not say, “and to your descendants.” That would mean many people. But God said, “and to your descendant.” That means only one person; that person is Christ.
The promises were given to Abraham. They were also given to his seed. Scripture does not say, “and to seeds.” That means many people. It says, “and to your seed.” (Genesis 12:7; 13:15; 24:7) That means one person. And that one person is Christ.
God gave the promises to Abraham and his child. And notice that the Scripture doesn’t say “to his children,” as if it meant many descendants. Rather, it says “to his child”—and that, of course, means Christ.
Well, the promises were made ‘to Abraham and his seed’, that is, his family. It doesn’t say ‘his seeds’, as though referring to several families, but indicates a single family by saying ‘and to your seed’, meaning the Messiah.
Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERA ("seed" BERESHIS 22:18). He does not say V’LIZERAEHCHAH ("and to your seeds"), as concerning many, but as concerning one, "and to the ZERA of you", and that ZERA is Moshiach.
Remember the royal proclamation God spoke over Abraham and to Abraham’s child? God said that his promises were made to pass on to Abraham’s “Child,” not children. And who is this “Child?” It’s the Son of promise, Christ himself!
In a similar way, God’s promises established a binding agreement with Abraham and his offspring. In the Scriptures, it is carefully stated, “and to your descendant” (meaning one), not “and to your descendants” (meaning many). Therefore, in these covenant promises, God was not referring to every son and daughter born into Abraham’s family but to the Anointed One to come.
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