Genesis · Chapter 18

V. 1. This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit which in the fulness of time the Son of God was to make to the world. He sat in the tent-door in the heat of the day-Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers.

Verse 1. And the Lord appeared] See Clarke’s note on “Genesis 15:1”.

Sat in the tent door] For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. A custom still frequent among the Asiatics.

Verse 1. This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit, which in the fulness of time the Son of God was to make to the world. He sat in the tent-door in the heat of the day — Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers. And when there were no inns where travellers could refresh themselves or lodge, it was as common, as it was necessary, for hospitable persons to invite such at noon, or at eventide, to their houses or tents.

Verse 1. The plains, or the oak, of Mamre, which became a far-famed place, because of Abraham’s intercourse with the heavenly guests.

ENTERTAINING ANGELS, 1-15.

1. The Lord appeared — This is the sixth revelation of promise to Abraham. 1) The call and promise while yet in his father’s house. Genesis 12:1-3. 2) At the oak of Moreh. Genesis 12:7. 3) After his separation from Lot. Genesis 13:14-17. 4) The covenant of the Word and vision of chap. 15. 5) The covenant of circumcision, in chap. 17. And after this sixth revelation, and after Isaac’s birth, when God will test the patriarch once more, we have the seventh revelation in connexion with the offering of Isaac in the land of Moriah. Genesis 22:1-18. Thus the father of the faithful has a sevenfold revelation of promise and of prophecy. Plains of Mamre — Or, oaks of Mamre. See on Genesis 13:18. Sat in the tent door in the heat of the day — A truly Oriental picture. Travellers at the present day often observe the like; the sheik sitting under an awning or in the shade of a tree or grove, and ready to repeat the ancient style of hospitality to the passing traveller.

V. 2. And lo three men-These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, that one of them was the Son of God. He bowed himself towards the ground-Religion doth not destroy but improve good manners, and teaches us to honour all men.

Verse 2. Three men stood by him] wyl[ µybxn nitstsabim alaiv, were standing over against him; for if they had been standing by him, as our translation says, he needed not to have “run from the tent door to meet them.” To Abraham these appeared at first as men; but he entertained angels unawares, see Hebrews 13:2.

Verse 2. And lo, three men — These three men were three spiritual, heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, which is more probable, that one of them was the Son of God. He bowed himself toward the ground — Religion doth not destroy, but improve good manners, and teaches us to “honour all men.”

Ver. 2. Three men. The manners of the east, and the ancient rule of hospitality, are here exemplified. Strangers of rank and decency were often entertained as friends, while common travellers lodged in sheltered places of the streets. Genesis 19:2. Judges 19:18. These visitors were standing over against him. When a traveller visits an Indian town of America, he sits down at a little distance till the men confer together, and come and invite him to some hut.—The three men were three angels, whom Abraham entertained unaware, one of whom was the Lord Christ, Malachi 3:1; which is a farther proof of his Godhead, and of the Holy Trinity. The christian fathers have laid great emphasis on this passage. The Council of Antioch urge it, with the corresponding history, very forcibly against Paulus Samosaten. “This Son of God,” say they, “personally distinct from the Father, appeared to Abraham at the oak of Mamre. He was one of the three in human form, with whom the patriarch conversed as with the universal Lord and Judge. He was the Lord who rained fire and brimstone on Sodom and Gomorrah. He was his Father’s hallowed Agent, in his intercourse with the patriarchs. He is also the same person, distinguished by the several names of Angel of the divine Council, Angel of the Lord, and of God. Now assuredly it must imply the most horrid impiety and irreligion, to imagine that Moses would call any angelic power Ton Theon ton olon, the God of the universe and of the whole creation. And yet, He who is thus the Lord and God, is both the Son and the angel of the Father.” Council, tom. 1. col. 846.

2. Three men — An angelophany, in which the celestial messengers took on the form and habits of ordinary men. It appears from what follows that one of these was the Angel of Jehovah, (see note on Genesis 16:7.) who speaks in the Divine name and represents Deity himself. Comp. verses 13, 17, 20, 22, 26, 33. But such a manifestation of Jehovah in human form appears extraordinary, and has been made the subject of ridicule by unbelievers. What! they say, God eating veal along with Abraham! Abraham washing God’s feet, and feeding him with cakes! That is worse than heathen idolatry. But the same difficulty holds with the theory that the three men were angels. Did Abraham wash the feet of angels and feed them with veal and cakes? That seems clearly to be the purport of the narrative; and before we hasten to pronounce it absurd or heathenish, let us calmly consider why such a theophany and such an angelophany should be thought incredible? It will not be denied that God has the power thus to manifest himself. He could have assumed a human form, and done all that is here recorded. But it is assumed that such action is incompatible with the divine majesty and the spiritual nature of God. But who knows this? Or who is competent to say that it was improper, and unworthy of Jehovah to reveal himself thus in human form to the father of the faithful? It would, indeed, be unseemly and idolatrous for us to represent God under a human or any other form. This is expressly forbidden. Exodus 20:45. But if God may reveal himself in a pillar of cloud, or a pillar of fire, or a burning bush, why not also in a human form?

The Christian who believes that God was “manifest in the flesh” in the person of Jesus Christ, will not regard this theophany with strange wonder, or incredulity. When we consider the special purpose of this appearance of Jehovah to Abraham, namely, to bring Sarah to a belief in the promise, we may well suppose that the human form would have been the most suitable semblance under which Jehovah could appear. Such a theophany would adumbrate the future seed, the Christ of God, born of a woman, yet declared to be the Son of God, with power; who would eat and drink with men, and wash the feet of his disciples, that he might teach them the same lesson of humble service. He was seen and ministered unto by angels. He, even after his resurrection, ate before his disciples, to convince them that he was no unsubstantial spectre. Luke 24:43. So the God of Abraham makes this revelation a most intense reality to him, and through him to Sarah, that she may become partaker of his faith, and a proper mother of the chosen seed.

Verse 3. And said, My Lord, &c.] The word is ynda Adonai, not hwhy Yehovah, for as yet Abraham did not know the quality of his guests. For an explanation of this word, See Clarke’s note on “Genesis 15:8”.

Verses 3, 4. And he said, My Lord — He addressed himself to one of the three, who seemed to have the pre-eminence, probably because of some peculiar majesty which appeared in his countenance, or the respect which the other two paid him. Let a little water be fetched — As in those hot climates people went bare-footed, or wore only sandals, washing the feet often was both customary and necessary.

Ver. 3. My Lord. Adonai, not Jehovah; for Abraham knew these persons only as men of rank and patriarchal respectability; and by consequence addressed himself to him, who had the appearance of priority. This person is called Jehovah in the subsequent parts of this history, and is with one voice among the christian fathers understood of Christ. They will not allow that Jehovah ever lent his name to an angel.

3. My Lord — ynda, Adonai, not Jehovah, as the Targum of Onkelos here reads. The patriarch thus seems to address himself to one of the three messengers, as if in him he recognised at once the Angel who had visited him before. But we may translate it as plural, my lords. Comp. Genesis 19:2, 18. The passage in Hebrews 13:1, “Some have entertained angels unawares,” is generally supposed to refer to this event and that of Genesis 19:2. We may believe that, at the first, Abraham was not aware that his guests were angels, but that gradually the fact became known to him; or he may have been impressed at once with the feeling that the one was Jehovah’s Angel, while he did not perceive that the others were angels also. If now I have found favour — Abraham’s language throughout is a genuine and lifelike example of the manner of a hospitable and generous Oriental chief.

Verse 4. Let a little water-be fetched, and wash your feet, &c.] In these verses we find a delightful picture of primitive hospitality. In those ancient times shoes such as ours were not in use; and the foot was protected only by sandals or soles, which fastened round the foot with straps. It was therefore a great refreshment in so hot a country to get the feet washed at the end of a day’s journey; and this is the first thing that Abraham proposes.

Rest yourselves under the tree] We have already heard of the oak grove of Mamre, Genesis 12:6, and this was the second requisite for the refreshment of a weary traveller, viz., rest in the shade.

Verses 3, 4. And he said, My Lord — He addressed himself to one of the three, who seemed to have the pre-eminence, probably because of some peculiar majesty which appeared in his countenance, or the respect which the other two paid him. Let a little water be fetched — As in those hot climates people went bare-footed, or wore only sandals, washing the feet often was both customary and necessary.

4. Wash your feet — Ablutions of all kinds are very common in the East, and considered essential as safeguards against the leprosy. But feet washing was among the most common rites of hospitality. Comp. Genesis 19:2; 24:32; Judges 19:21. The foot was usually protected only by a sandal, and after a journey over the heated roads or fields, the washing of the feet was peculiarly gratifying to the traveller.

Verse 5. I will fetch a morsel of bread] This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. The strong action of the lungs and heart should have time to diminish before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced.

For therefore are ye come] In those ancient days every traveller conceived he had a right to refreshment, when he needed it, at the first tent he met with on his journey.

So do as thou hast said.] How exceedingly simple was all this! On neither side is there any compliment but such as a generous heart and sound sense dictate.

5. For therefore are ye come to your servant — Or, for therefore have ye passed over to your servant. That is, Abraham recognises a divine providence in their having passed over to him that they might be comforted in their hearts and refreshed by him.

Verse 6. Three measures of fine meal] The has seah, which is here translated measure, contained, according to Bishop Cumberland, about two gallons and a half; and Mr. Ainsworth translates the word peck. On this circumstance the following observations of the judicious and pious Abbe Fleury cannot fail to be acceptable to the reader. Speaking of the frugality of the patriarchs he says: “We have an instance of a splendid entertainment in that which Abraham made for the three angels. He set a whole calf before them, new bread, but baked on the hearth, together with butter and milk. Three measures of meal were baked into bread on this occasion, which come to more than two of our bushels, and nearly to fifty-six pounds of our weight; hence we may conclude that men were great eaters in those days, used much exercise, were probably of a much larger stature as well as longer lives than we. Homer (Odyss. lib. xiv., ver. 74, &c.) makes his heroes great eaters. When Eumæus entertained Ulysses, he dressed two pigs for himself and his guest.

‘So saying, he girded quick his tunic close,

And issuing sought the styes; thence bringing two,

Of the imprisoned herd, he slaughtered both,

Singed them and slash’d and spitted them, and placed

The whole well roasted, banquets spits, and all,

Reeking before Ulysses.’

COWPER.

On another occasion a hog of five years old was slaughtered and served up for five persons:—

‘ -His wood for fuel he prepared,

And dragging thither a well-fatted brawn

Of the fifth year:

Next piercing him, and scorching close his hair,

The joints they parted,’ &c.

Ibid. ver. 419. — COWPER.

Homer’s heroes wait upon themselves and guests in the common occasions of life; the patriarchs do the same. Abraham, who had so many servants, and was nearly a hundred years old, brought the water himself to wash the feet of his guests, ordered his wife to make the bread quickly, went himself to choose the calf from the herd, and came again to serve them standing. I will allow that he was animated on this occasion with a desire of showing hospitality, but the lives of all the rest of the patriarchs were similar to this.”

Make cakes upon the hearth.] Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep off the ashes, lay on the bread, and then cover it with the hot cinders.

6. Abraham hastened — The haste or rapidity with which a hospitable feast is prepared by an Oriental for his guest is notable. See on 1 Samuel 28:24. The words make ready quickly are, in the Hebrew, but the same word rhm, hasten. Three measures of fine meal — The measure, or seah, is supposed to have been about one peck, and accordingly the large quantity of flour taken shows the bounty of Abraham’s hospitality. He would prepare a royal feast. Cakes upon the hearth — Such were usually baked among the coals.

Verse 7. Abraham ran to the herd — In the several particulars here mentioned, we have a lively picture of the hospitality, simplicity, benevolence, and liberality of these ancient patriarchs. How different was their manner of life from the refinement and modish formality of the higher classes in modern times!

7. A calf tender and good — He selects the choicest of his young cattle, “the fatted calf,” (Luke 15:23, 30,) the greatest luxury of the kind at his command.

Verse 8. And he stood by them under the tree, and they did eat.] Nothing is more common in Hindostan than to see travellers and guests eating under the shade of trees. Feasts are scarcely ever held in houses. The house of a Hindoo serves for sleeping and cooking, and for shutting up the women; but is never considered as a sitting or dining room.-Ward.

Ver. 8. They did eat, having temporary bodies or vehicles, the better to try Abraham’s faith; and they ate merely to support the character of strangers.

8. Butter — “This is commonly clotted cream. The milk is chiefly that of the goat, which is very rich and sweet, rather sickening to an unpracticed taste. This kind of milk we found abundant in Palestine, and no other.” — Jacobus. Stood by them — As a reverent attendant and waiter, fully appreciating the honour of the occasion. They did eat — As truly as did the risen Lord. Luke 24:43. It was not because they needed food, but as, in our Lord’s case, to convince Abraham and Sarah of the reality of this divine visitation. See on verse 2. “If the angels had assumed human bodies, though but for a time, there would have been nothing strange in their eating. In any case the food may have been consumed, miraculously or not; and the eating of it was a proof that the visit of the angels to Abraham was no mere vision, but a true manifestation of heavenly beings.” — Speaker’s Com.

V. 9. Where is Sarah thy wife?-By naming her, they gave intimation to Abraham, that tho’ they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over-hearing it, they drew her to listen to what was farther to be said.

Verse 9. Where is Sarah thy wife? — By naming her, they gave intimation to Abraham, that though they seemed strangers, yet they well knew him and his family: by inquiring after her, they showed a kind concern for the family of one whom they found respectful to them. And by speaking of her, she overhearing it, they drew her to listen to what was further to be said.

9. Where is Sarah — Here comes out the main purpose of their visit. Sarah’s lack of faith must be overcome by a divinely inspired confidence that will put all doubt and trifling aside.

V. 10. I will certainly return unto thee-And visit thee. God will return to those that bid him welcome.

Verse 10. I will certainly return] Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase according to the time of life must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth year of his age, and Isaac was born when he was in his hundredth year.

Verse 10. I will certainly return unto thee, and visit thee according to the time of life — That is, nine months hence, and, in fulfilment of my promise, Sarah shall have a son. God will return to those that bid him welcome.

Ver. 10. I will certainly return, at the end of nine months, and Sarah shall have a son. The like promise is made to the Shunamite. 2 Kings 4:16. St. Paul seems to allude to this promise when he says, 1 Timothy 2:15, She shall be saved in childbearing, if she continue in the faith; a promise of peculiar comfort to pious females in such circumstances. To Sarah it was assuredly the promise of a happy issue.

10. He said — The question of verse 9 was common to the three — “they said.” Now HE, the prominent One, whom Abraham, in verse 3, called “My Lord,” speaks in the person of the Almighty, assuming power to accomplish what he promises. I will certainly return — He speaks as if about departing. Like a passing traveller, he will now depart, but he will return again. According to the time of life — Reference to what he had previously promised, in a very recent revelation, “at this set time next year.” Genesis 17:21.

Verse 11. It ceased to be with Sarah after the manner of women.] And consequently, naturally speaking, conception could not take place; therefore if she have a son it must be in a supernatural or miraculous way.

ENTERTAINING ANGELS, 1-15.

1. The Lord appeared — This is the sixth revelation of promise to Abraham. 1) The call and promise while yet in his father’s house. Genesis 12:1-3. 2) At the oak of Moreh. Genesis 12:7. 3) After his separation from Lot. Genesis 13:14-17. 4) The covenant of the Word and vision of chap. 15. 5) The covenant of circumcision, in chap. 17. And after this sixth revelation, and after Isaac’s birth, when God will test the patriarch once more, we have the seventh revelation in connexion with the offering of Isaac in the land of Moriah. Genesis 22:1-18. Thus the father of the faithful has a sevenfold revelation of promise and of prophecy. Plains of Mamre — Or, oaks of Mamre. See on Genesis 13:18. Sat in the tent door in the heat of the day — A truly Oriental picture. Travellers at the present day often observe the like; the sheik sitting under an awning or in the shade of a tree or grove, and ready to repeat the ancient style of hospitality to the passing traveller.

V. 12. Sarah laughed within herself-It was not a laughter of faith, like Abraham’s, Genesis 17:17, but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age. I am waxed old, and past child-bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1 Peter 3:6. Sarah obeyed Abraham calling him lord, in token of respect and subjection.

Verse 12. Sarah laughed] Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, “The news is too good to be true;”, see Genesis 21:6. There is a case very similar to this mentioned <19C601>Psalm 126:1,2. On Abraham’s laughing, See Clarke’s note on “Genesis 17:17”.

Verse 12. Sarah laughed within herself — It was not a laughter of faith, like Abraham’s, (Genesis 17:17,) but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age. I am waxed old — And past child-bearing in a course of nature, especially having been hitherto barren, and, which magnifies the difficulty, My lord is old also. Observe here, that Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1 Peter 3:6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection.

Ver. 12. My lord being old. This example of Sarah’s reverence for her husband, in calling him “lord,” is commended in the scriptures, and enforced upon all married females. 1 Peter 3:6.

12. Sarah laughed — The context here shows that Sarah’s laugh was that of incredulity, as the context of Genesis 17:17, shows that Abraham’s laughing was that of joyful wonder. Sarah laughed within herself, not aloud, nor with prostration, as yielding confidently to the joy of the promise, but with secret incredulity. My lord — See 1 Peter 3:5, 6.

Verse 13. And the LORD (Jehovah) said, &c.] So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended; and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See Clarke’s note on “Genesis 16:7”.

Verses 13, 15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? — By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.

Ver. 13. Wherefore did Sarah laugh. She laughed with pleasure; but her unbelief, knowing her age, was greater than her pleasure. Women were not admitted into promiscuous company, yet through the curtain of the tent they might often enjoy the conversation of strangers. It is christianity which has introduced women to their proper rank in society, there being neither male nor female in Christ Jesus; but in him all are one.

13. The Lord said — Here the speaker is expressly called Jehovah. He also shows his knowledge of the thoughts of Sarah, and in the next verse identifies himself with Jehovah, saying: “Is any thing too hard for Jehovah? At the time appointed I will return,” etc. All this is incompatible with the idea that the speaker merely personates Jehovah.

Verse 14. Is any thing too hard for the Lord?] rbd hwhym alpyh hayippale meihovah dabar, shall a word (or thing) be wonderful from the Lord? i.e., Can any thing be too great a miracle for him to effect? The Septuagint translate the passage, mh adunathsei para tw qew rhma; which St. Luke adopts almost literatim, only making it an affirmative position instead of a question: ouk adunathsei para tw qew pan rhma, which we translate, “With God nothing shall be impossible,” Luke 1:37. Many copies of the Septuagint insert the word pan before rhma, as in St. Luke; but it makes little difference in the sense. It was to correct Sarah’s unbelief, and to strengthen her faith, that God spoke these most important words; words which state that where human wisdom, prudence, and energy fall, and where nature herself ceases to be an agent, through lack of energy to act, or laws to direct and regulate energy, there also God has full sway, and by his own omnific power works all things after the counsel of his own will. Is there an effect to be produced? God can produce it as well without as with means. He produced nature, the whole system of causes and effects, when in the whole compass of his own eternity there was neither means nor being. HE spake, and it was done; HE commanded, and it stood fast. How great and wonderful is God!

Verses 13, 15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? — By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.

ENTERTAINING ANGELS, 1-15.

1. The Lord appeared — This is the sixth revelation of promise to Abraham. 1) The call and promise while yet in his father’s house. Genesis 12:1-3. 2) At the oak of Moreh. Genesis 12:7. 3) After his separation from Lot. Genesis 13:14-17. 4) The covenant of the Word and vision of chap. 15. 5) The covenant of circumcision, in chap. 17. And after this sixth revelation, and after Isaac’s birth, when God will test the patriarch once more, we have the seventh revelation in connexion with the offering of Isaac in the land of Moriah. Genesis 22:1-18. Thus the father of the faithful has a sevenfold revelation of promise and of prophecy. Plains of Mamre — Or, oaks of Mamre. See on Genesis 13:18. Sat in the tent door in the heat of the day — A truly Oriental picture. Travellers at the present day often observe the like; the sheik sitting under an awning or in the shade of a tree or grove, and ready to repeat the ancient style of hospitality to the passing traveller.

Verses 13, 15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? — By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.

15. She was afraid — The direct response to her thoughts, the searching words, the implied rebuke, the evidence from the words that the speaker was Jehovah, all this filled her with a sudden amazement and terror, and under the fear of the moment she denied, saying, I laughed not — The denial was immediately silenced by the answer, Nay, but thou didst laugh; and we may well believe that doubt was changed to faith, and Sarah also believed the promise, and, as Kurtz observes, was “thus rendered capable to become the mother of the promised seed.”

Verse 16. Abraham went with them to bring them on the way.] This was another piece of primitive hospitality-to direct strangers in the way. Public roads did not then exist and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist.

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

V. 17. Shall I hide from Abraham that thing which I do-Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.

Verse 17. Shall I hide from Abraham] That is, I will not hide. A common mode of speech in Scripture-a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, &c.

Verse 17. Shall I hide from Abraham that thing which I do — Thus doth God in his counsels express himself after the manner of men, with deliberation. “The secret of the Lord is with them that fear him.” Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.

Ver. 17. Shall I hide from Abraham the thing that I do? God made Abraham here his friend, by admission to his council, that he might command his children with the greater authority, and teach them to do justice and judgment. This was a high mark of confidence which God put upon a worm.

17. Shall I hide… which I do — Here, again, Jehovah speaks in his own name and person, and the style of the narrative gives a lifelike reality to every circumstance. How like a bosom friend he speaks! The Septuagint reads: “By no means will I hide from Abraham, my child, what I do.” From such companionship Abraham was truly called “the friend of God.” 2 Chronicles 20:7; Isaiah 41:8; James 2:23.

Verse 18. Shall surely become a great and mighty nation] The revelation that I make to him shall be preserved among his posterity; and the exact fulfilment of my promises, made so long before, shall lead them to believe in my name and trust in my goodness.

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

V. 19. I know Abraham that he will command his children, and his household after him-This is a bright part of Abraham’s character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.

Verse 19. And they shall keep the way of the Lord] The true religion; God’s WAY; that in which God walks himself, and in which, of course, his followers walk also; to do justice and judgment; not only to preserve the truth in their creed, but maintain it in their practice.

Verse 19. I know Abraham that he will command his children, and his household after him — This is a bright part of Abraham’s character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them, as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechised servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.

19. For I know him — Rather, I have known him, in order that he may command, etc. The words I have known refer to the divine choice or election of Abraham. I have known, loved, favoured, called, Abraham for the purposes here named. Command his children — One of the most noticeable and beautiful things in the history of God’s chosen people is the family government and religious instruction maintained in the home and household. The parental authority was duly exercised, not in harsh, tyrannical, or provoking ways, but in godly discipline and order. The principles of justice and righteous judgment — that is, rectitude in thought and action — were instilled into all their hearts. To observe and practise these is to keep the way of the Lord; that is, God’s way for man to live and act. The parental and family discipline here extolled presents the following: 1) It is grounded in the divine favour. 2) It is authoritative and firm. 3) It affects the servants and dependents of the household as well as the children. 4) It is imbued with religious life and principle. 5) It exalts justice and righteous judgment. 6) It is perpetuated after the patriarch passes away, and it lives in his posterity. 7) It insures the fulfilment of the promises.

Verse 20. Because the cry of Sodom and Gomorrah] See Clarke’s note on “Genesis 13:13”.

20. The cry of Sodom — The cry of the sins and abominations of Sodom, which went up to God, like the voice of Abel’s blood (Genesis 4:10) demanding punishment.

V. 21. I will go down now and see-Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.

Verse 21. I will go down now, &c.] A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves.-Jarchi.

Verse 21. I will go down now and see — Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men, and to show that he ascertains the criminal’s guilt before he passes sentence.

21. I will go down — From the high lands of Hebron to the vale of Siddim. This manner of speaking is every way appropriate to the form in which the Lord revealed himself on this occasion. The incarnation itself was but an accommodation on the part of God to the conditions of man’s life, and all such modes of speech as this are an accommodation to human thought. Jehovah thus declares that he will not move in judgment on a wicked city without longsuffering, care, and personal knowledge of all things.

Verse 22. And the men turned their faces] That is, the two angels who accompanied Jehovah were now sent towards Sodom; while the third, who is called the LORD or Jehovah, remained with Abraham for the purpose of teaching him the great usefulness and importance of faith and prayer.

Verse 22. And the men — That is, two of them, who appear to have been created angels: turned their faces from thence — And went toward Sodom, which they entered in the evening; but the one called Jehovah throughout the chapter continued with Abraham, who stood yet before the Lord, evidently the same person with whom he had hitherto been communing.

22. The men turned… and went — Two of them thus turned away to Sodom, as we gather from Genesis 19:1, and the added statement that Abraham stood yet before the Lord. Jehovah, who has all along been presented as one of the three, remains to speak further with Abraham, but silently dismisses his attendants, who understand their further mission, and go about it.

V. 23. Abraham drew near-This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.

Verse 23. Wilt thou also destroy the righteous with the wicked?] A form of speech similar to that in Genesis 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.

Verse 23. Abraham drew near — This expression intimates a holy concern, and a holy confidence; he drew near with an assurance of faith.

23. Abraham drew near — He perceived the purpose of wrath, and was moved with the thought of a whole city, or group of cities, perishing, and said, Wilt thou also destroy the righteous with the wicked? He does not plead for the wicked, but for the righteous; not for mercy, but for what seems to him as justice. He, doubtless, also, felt for his nephew Lot, and in general for all those whom he had, by his military prowess, rescued from the eastern invaders.

24. Peradventure there be fifty — He begins his intercession with this moderate number. Surely if half a hundred righteous people are living in the city, for their sake it should be spared.

Verse 25. Shall not the Judge of all the earth do right?] God alone is the Judge of all men. Abraham, in thus addressing himself to the person in the text, considers him either as the Supreme Being or his representative.

25. That be far from thee — An exclamation of indignant aversion; Ël hllj; abominable to thee! Shocking to thee would be an act like that!

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

V. 27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes-He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God’s greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.

Verse 27. Which am but dust and ashes] rpaw rp[ aphar vaepher, words very similar in sound, as they refer to matters which so much resemble each other. Dust-the lightest particles of earth. Ashes-the residuum of consumed substances. By these expressions he shows how deeply his soul was humbled in the presence of God. He who has high thoughts of himself must have low thoughts of the dignity of the Divine nature, of the majesty of God, and the sinfulness of sin.

Verse 27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes — He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God’s greatness, who is the Lord, and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and him. He is the Lord of glory, we are worms of the earth.

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

28. There shall lack five — First he drops to forty-five; then to forty; then to thirty; then to twenty; and finally to ten. Conant observes on this whole passage that it has “no parallel, even in sacred history. With earnestness, but with unaffected humility, devout courtesy, and a reverent freedom, the patriarch presses his suit on behalf of the few righteous men in Sodom. On the other hand, Jehovah receives the intercession of his servant graciously, and admits the reasonableness of his plea by granting all that he desires. There is a beautiful aptness in the turn given to the first plea for a slight abatement of this number; ‘Wilt thou for five destroy the whole city?’ The whole passage is singularly felicitous and beautiful, in conception and expression.”

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

V. 30. Oh let not the Lord be angry-The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either,

1. Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year’s trial more did not make it fruitful, Luke 13:9. Or,

2. Because God restrained his spirit from asking any farther. When God hath determined the ruin of a place, he forbids it to be prayed for, Jeremiah 7:16.

Verse 30. O let not the Lord be angry — The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking, when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either, 1st, Because he could not in modesty proceed any further, and being a good man himself, he had a charitable opinion of others, and thought there must be so many good men in all those cities, especially including Lot and his family. 2d, Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard (Luke 13:9) consented that the barren fig-tree should be cut down if one year’s trial more did not make it fruitful. Or, 3d, Which is most probable, because God restrained his spirit from asking any further. When God hath determined the ruin of a place, he forbids it to be prayed for. No doubt Abraham remembered Lot in his prayers; but his large and generous mind could not be content with Lot’s preservation, but aims at the preservation of the whole city; which when he saw to be doubtful or unlikely, he prayed for Lot’s deliverance out of the common destruction, as appears from Genesis 19:29.

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

Verse 32. Peradventure ten shall be found there] Knowing that in the family of his nephew the true religion was professed and practised, he could not suppose there could be less than ten righteous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his entreaties, and the Lord departed from him. It is highly worthy of observation, that while he continued to pray the presence of God was continued; and when Abraham ended, “the glory of the Lord was lifted up,” as the Targum expresses it.

THIS chapter, though containing only the preliminaries to the awful catastrophe detailed in the next, affords us several lessons of useful and important information.

1. The hospitality and humanity of Abraham are worthy, not only of our most serious regard, but also of our imitation. He sat in the door of his tent in the heat of the day, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers he might invite them to rest and refresh themselves. Hospitality is ever becoming in one human being towards another; for every destitute man is a brother in distress, and demands our most prompt and affectionate assistance, according to that heavenly precept, “What ye would that men should do unto you, do even so unto them.” From this conduct of Abraham a Divine precept is formed: “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. Hebrews 13:2.

2. Whatever is given on the ground of humanity and mercy is given unto God, and is sure to meet with his approbation and a suitable reward. While Abraham entertained his guests God discovers himself, and reveals to him the counsels of his will, and renews the promise of a numerous posterity. Sarah, though naturally speaking past child-bearing, shall have a son: natural obstacles cannot hinder the purpose of God; nature is his instrument; and as it works not only by general laws, but also by any particular will of God, so it may accomplish that will in any way he may choose to direct. It is always difficult to credit God’s promises when they relate to supernatural things, and still more so when they have for their object events that are contrary to the course of nature; but as nothing is too hard for God, so “all things are possible to him that believeth.” It is that faith alone which is of the operation of God’s Spirit, that is capable of crediting supernatural things; he who does not pray to be enabled to believe, or, if he do, uses not the power when received, can never believe to the saving of the soul.

3. Abraham trusts much in God, and God reposes much confidence in Abraham. He knows that God is faithful, and will fulfil his promises; and God knows that Abraham is faithful, and will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment; Genesis 18:19. No man lives unto himself; and God gives us neither spiritual nor temporal blessings for ourselves alone; our bread we are to divide with the hungry, and to help the stranger in distress. He who understands the way of God should carefully instruct his household in that way; and he who is the father of a family should pray to God to teach him, that he may teach his household. His ignorance of God and salvation can be no excuse for his neglecting his family: it is his indispensable duty to teach them; and God will teach him, if he earnestly seek it, that he may be able to discharge this duty to his family. Reader, if thy children or servants perish through thy neglect, God will judge thee for it in the great day.

4. The sin of Sodom and the cities of the plain was great and grievous; the measure of their iniquity was full, and God determined to destroy them. Judgment is God’s strange work, but though rarely done it must be done sometimes, lest men should suppose that right and wrong, vice and virtue, are alike in the eye of God. And these judgments must be dispensed in such a way as to show they are not the results of natural causes, but come immediately from the incensed justice of the Most High.

5. Every man who loves God loves his neighbour also; and he who loves his neighbour will do all in his power to promote the well-being both of his soul and his body. Abraham cannot prevent the men of Sodom from sinning against God; but he can make prayer and intercession for their souls, and plead, if not in arrest, yet in mitigation, of judgment. He therefore intercedes for the transgressors, and God is well pleased with his intercessions. These are the offspring of God’s own love in the heart of his servant.

6. How true is that word, The energetic faithful prayer of a righteous man availeth much! Abraham draws near to God by affection and faith, and in the most devout and humble manner makes prayer and supplication; and every petition is answered on the spot. Nor does God cease to promise to show mercy till Abraham ceases to intercede! What encouragement does this hold out to them that fear God, to make prayer and intercession for their sinful neighbours and ungodly relatives! Faith in the Lord Jesus endues prayer with a species of omnipotence; whatsoever a man asks of the Father in his name, he will do it. Prayer has been termed the gate of heaven, but without faith that gate cannot be opened. He who prays as he should, and believes as he ought, shall have the fulness of the blessings of the Gospel of peace.

GENESIS

ABRAHAM’S INTERCESSION FOR SODOM, 16-33.

16. Rose up — As travellers about to depart. Looked toward Sodom — Hebrews, looked on the face of Sodom. Turned their faces in that direction. The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright. But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath. Abraham went with them — Thus showing the courtesy and care of a true host, to see his guests off safely on their way.

V. 33. Abraham returned into his place-To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.

Verse 33. Abraham returned to his place — To wait what the event would be; and it proved that his prayer was heard; and yet Sodom was not spared, because there were not ten righteous persons in it.

33. Went his way — Abraham ceased to intercede and Jehovah ceased to answer. Other works and plans engage Jehovah, and he passes from one scene to another. Lo, all we see and know “are but parts of his ways.” “My father worketh hitherto, and I work.” John 5:17. The Theophanies of the Old Testament furnish not only profound revelations of Deity, but inspiration to holy activity.

In Abraham’s intercession we do well to note: 1) How the righteous may be the salt of the earth. 2) The long-suffering and the righteousness of God. 3) The humility and boldness with which we should plead before God. 4) The efficacy of prayer.