Genesis 12:3

Gen 12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Ver. 3. And I will bless them that bless thee.] Some there are that will curse those whom God blessed; but nothing so many as they that will rise up and call them blessed. These are expressed here in the plural number; those in the singular only. "For who is he that will harm you, if ye be followers of that which is good?" {1Pe 3:13} But say there be some Balaams that would curse God’s Israel, {Num 23:2} or some Esaus that could wish them unblest again; yet God will turn Balaam’s curse into a blessing (which is reckoned as a great favour); and he will tell Esau (if not in his ear, yet in his conscience) that Jacob is blest, "and he shall be blest." {Gen 27:33} If Isaac, drawn aside by natural affection, would go about to reverse the blessing, God will cause him to "tremble very exceedingly," and so overawe him that he shall not be able to do it. But see here (as in a mirror) the wonderful love of God to his children: so dear they are unto him, that he cannot but love all that love them, and bless those that bless them. They have a powerful speech in Spain, - He that wipes the child’s nose kisseth the mother’s cheek. Surely, as natural parents take the kindnesses and unkindnesses showed to their children as done to themselves, so doth God.

And in thee shall all families, &c.] That is, "in thy seed," as it is interpreted, Gen 22:18. To wit, in Christ that shall take flesh of thee, as both Peter and Paul expound it, Act 3:25 Gal 3:9; Gal 3:16. Hence Christ is called "the gift," {Joh 4:10} and "the benefit," {1Ti 6:2} by an excellency, "and the desire of all nations," {Hag 2:7} sent a purpose "to bless us, in turning every one of us from our iniquities". {Act 3:26}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 12:3. In thee shall all families of the earth be blessed — This promise crowned all the rest; for it pointed at the Messiah, “in whom all the promises are yea and amen.” Now, with what astonishing exactness has God fulfilled these promises, and yet how unlikely it was, at the time they were made, that they should be fulfilled! Surely we need no other proof that the historian wrote by inspiration of God!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:3 Based on Abram’s obedience to the command to be a blessing (12:2), God gave him three more promises. • those who treat you with contempt: People who disregarded Abram and his covenant were rejecting God’s choice and plan. • All the families on earth will be blessed: By faith, they could participate in the covenant God was making with Abram. The blessing spread to the whole world through Abraham, Israel, the covenants, the prophets, Scripture, and the Messiah (Gal 3:8, 16; cp. Rom 9:4-5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 3. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

3. and I will bless, &c.] The blessing which Abram receives from God is to be a source of good to his friends and of evil to his foes. Observe the delicacy with which the recipients of the blessing are expressed in the plural; but of the curse in the singular (“him that curseth will I curse”). It is assumed that his friends are numerous and his foes few.

curse] Cf. Gen_27:29, “Cursed be every one that curseth thee.”

in thee shall all the families of the earth, &c.] These words can be understood in two ways, according as the verb is rendered (a) passively, (b) reflexively. (a) “On account of thee the whole world shall be blessed.” In Abram is impersonated a blessing that shall become universal. The directly Messianic application of this rendering is obvious. (b) “In thy name all the families of the earth will find the true formula of benediction.” The blessing of Abram shall pass into a universal proverb. All will regard it as the best object of human wishes to participate in the happiness of Abram. The rendering would then be, “shall bless themselves.” Cf. Gen_48:20. This rendering is probably supported by Gen_22:18, Gen_26:4; Psa_72:17. Like the alternative rendering, it admits of a Messianic application in the universal recognition of the place of Abram in the Divine scheme of Redemption.

In this passage, the thought which was faintly foreshadowed in the prediction of (1) the conflict between man and the power of evil in Gen_3:15, and of (2) the privilege of the family of Shem in Gen_9:26, becomes more definite in (3) the selection of the patriarchal family as the channel of universal blessing.

4b (P). and Abram was seventy and five years old] Comparing this statement with Gen_11:26, we gather Abram left Haran when Terah was 145 years old. In Gen_11:32, Terah lived to an age of 205. If so, he lived for 60 years after Abram’s departure. We should, however, naturally infer both from this verse, and from Gen_11:32, that Terah died before Abram left Haran. We must conclude, either, that the text of the figures in Gen_11:32 is erroneous, and should be 145; or, that Abram was born 60 years after Nahor and Haran (Gen_11:26); or, that divergent strata of tradition have been incorporated in the narrative.

The connexion of the ancestry of Israel with the Aramaeans is elsewhere indicated in chap. 24, Gen_28:1 to Gen_32:2, and Deu_26:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Gal 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 Gen 22:18 and which is interpreted of Christ, Act 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 Eph 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.)

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In thee, &c., or in the Messias, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race, Galatians iii. 16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. (Calmet) --- He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; following God in all things, ver. 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Those that are friends or enemies to thee shall be the same to me; a marvellous condescension and privilege.

In thee, i.e. in thy Seed, as it is explained Gen 22:18; 26:4; 28:14, i.e. in and through Christ, Act 3:25; Gal 3:9,16,28-29; or, for thee, as the Chaldee hath it, i.e. for thy sake; or, by thee, i.e. by thy means; or, with thee, by comparing this with Gal 3:8-9, i.e. in the same way and manner in which thou art blessed, that is, by a fruitful faith: compare Rom 4:11-12,16.

All families of the earth, i.e. all nations; which is to be limited to the believers of all nations, by the whole current of the Scriptures. All that shall be blessed shall be blessed by this means, and no other way.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. I will bless… curse — The promise is here expanded — Abram, as the man of faith, is to be identified with the divine plan for human redemption; his friends are, therefore, God’s friends, his enemies God’s enemies. Faith makes man one with God; takes up his plans into the divine plan. Thus “all things work together for good to them that love God, to them who are the called [as was Abram] according to his purpose,” who elects, as sons of God, those in whom this faith is foreknown. Rom_8:28-29. The foreknowledge of Abram’s faith was the basis of the great promise, in thee shall all families of the earth be blessed. This promise was conspicuously fulfilled in three modes by Abram. Abram became a channel of the divine law to all mankind. 1) From him came the Hebrew people, who for fifteen centuries preserved the knowledge of the unity, spirit, and holiness of God amidst manifold and abominable idolatries, which saturated all the ancient ceremonies. 2) From him thus came the Bible, God’s book, to the world. 3) And from him came the Messiah, the Incarnate God and Redeemer. This promise is as broad as mankind, as deep and high as human wants and aspirations, as far reaching as immortality itself. Abram believed it, though imperfectly comprehending it; not receiving in his earthly lifetime the thing promised, yet having God’s testimony of acceptance through faith, (Heb_11:39,) God having, in all this preparatory dispensation, provided, (Heb_11:40,) foreseen, and arranged for better things concerning us who enjoy the revelations in full sunshine, whose twilight gleam patriarchs saw afar off. Yet they were made perfect in their love by this distant view; what then must be our responsibility, who have come unto Mount Zion?

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

ונברכו בך AND IN THEE SHALL BE BLESSED — There are many Agadoth concerning this but the plain sense of the text is as follows: A man says to his son, “Mayest thou become as Abraham”. This, too, is the meaning wherever the phrase ונברכו בך “And in thee shall be blessed” occurs in Scripture, and the following example proves this: (Genesis 48:20) בך יברך “By thee shall Israel bless their children saying, “May God make thee as Ephraim and Manasseh”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ואברכה מברכך, your allies and those who seek your welfare.” A reference to Oner, Eshkol, and Mamre, Avram’s allies, as well as others whom the Torah has not named. The blessing‘s effect is that people displaying sympathy and love for Jews will be recompensed by G’d. A prominent example of this is that the house of Potiphar was blessed as a result of Potiphar’s positive attitude to Joseph, his Hebrew slave. (Genesis 39,5) Even Yaakov’s arch enemy Lavan, admitted that his presence with him had resulted in G’d making him rich. (Genesis 30,27)

ומקללך אאור, it is not customary to use the plural mode when speaking of curses. Seeing that there would be very few people, if any, who would curse Avram, this is hinted at in the use of the singular mode in the word ומקללך, “someone who curses you.”

ונברכו בך כל משפחות, all the families of the earth within whose radius Avram would make his residence, such as the land of Canaan, Egypt, and the land of the Philistines, would experience a special blessing due to the proximity of Avram.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.