mh_parser/vol_split/1 - Genesis/Chapter 18.xml

<div2 id="Gen.xix" n="xix" next="Gen.xx" prev="Gen.xviii" progress="13.83%" title="Chapter XVIII">
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<h2 id="Gen.xix-p0.1">G E N E S I S</h2>
<h3 id="Gen.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="Gen.xix-p1">We have an account in this chapter of another
interview between God and Abraham, probably within a few days after
the former, as the reward of his cheerful obedience to the law of
circumcision. Here is, I. The kind visit which God made him, and
the kind entertainment which he gave to that visit, <scripRef id="Gen.xix-p1.1" osisRef="Bible:Gen.18.1-Gen.18.8" parsed="|Gen|18|1|18|8" passage="Ge 18:1-8">ver. 1-8</scripRef>. II. The matters discoursed
of between them. 1. The purposes of God's love concerning Sarah,
<scripRef id="Gen.xix-p1.2" osisRef="Bible:Gen.18.9-Gen.18.15" parsed="|Gen|18|9|18|15" passage="Ge 18:9-15">ver. 9-15</scripRef>. 2. The
purposes of God's wrath concerning Sodom. (1.) The discovery God
made to Abraham of his design to destroy Sodom, <scripRef id="Gen.xix-p1.3" osisRef="Bible:Gen.18.16-Gen.18.22" parsed="|Gen|18|16|18|22" passage="Ge 18:16-22">ver. 16-22</scripRef>. (2.) The intercession Abraham
made for Sodom, <scripRef id="Gen.xix-p1.4" osisRef="Bible:Gen.18.23-Gen.18.33" parsed="|Gen|18|23|18|33" passage="Ge 18:23-33">ver. 23</scripRef>,
&amp;c.).</p>
<scripCom id="Gen.xix-p1.5" osisRef="Bible:Gen.18" parsed="|Gen|18|0|0|0" passage="Ge 18" type="Commentary"/>
<scripCom id="Gen.xix-p1.6" osisRef="Bible:Gen.18.1-Gen.18.8" parsed="|Gen|18|1|18|8" passage="Ge 18:1-8" type="Commentary"/><div class="Commentary" id="Bible:Gen.18.1-Gen.18.8">
<h4 id="Gen.xix-p1.7">Abraham's Interview with the
Angels. (<span class="smallcaps" id="Gen.xix-p1.8">b. c.</span> 1898.)</h4>
<p class="passage" id="Gen.xix-p2">1 And the <span class="smallcaps" id="Gen.xix-p2.1">Lord</span>
appeared unto him in the plains of Mamre: and he sat in the tent
door in the heat of the day;   2 And he lift up his eyes and
looked, and, lo, three men stood by him: and when he saw
<i>them,</i> he ran to meet them from the tent-door, and bowed
himself toward the ground,   3 And said, My Lord, if now I
have found favour in thy sight, pass not away, I pray thee, from
thy servant:   4 Let a little water, I pray you, be fetched,
and wash your feet, and rest yourselves under the tree:   5
And I will fetch a morsel of bread, and comfort ye your hearts;
after that ye shall pass on: for therefore are ye come to your
servant. And they said, So do, as thou hast said.   6 And
Abraham hastened into the tent unto Sarah, and said, Make ready
quickly three measures of fine meal, knead <i>it,</i> and make
cakes upon the hearth.   7 And Abraham ran unto the herd, and
fetched a calf tender and good, and gave <i>it</i> unto a young
man; and he hasted to dress it.   8 And he took butter, and
milk, and the calf which he had dressed, and set <i>it</i> before
them; and he stood by them under the tree, and they did eat.</p>
<p class="indent" id="Gen.xix-p3">The 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 fullness of
time, the Son of God was to make to the world, when the Word would
be flesh, and appear as one of us. Observe here,</p>
<p class="indent" id="Gen.xix-p4">I. How Abraham expected strangers, and how
richly his expectations were answered (<scripRef id="Gen.xix-p4.1" osisRef="Bible:Gen.18.1" parsed="|Gen|18|1|0|0" passage="Ge 18:1"><i>v.</i> 1</scripRef>): <i>He sat in the tent-door, in
the heat of the day;</i> not so much to repose or divert himself as
to seek an opportunity of doing good, by giving entertainment to
strangers and travellers, there being perhaps no inns to
accommodate them. Note, 1. We are likely to have the most comfort
of those good works to which we are most free and forward. 2. God
graciously visits those in whom he has first raised the expectation
of him, and manifests himself to those that wait for him. When
Abraham was thus sitting, he saw three men coming towards him.
These three men were three spiritual heavenly beings, now assuming
human bodies, that they might be visible to Abraham, and
conversable with him. Some think that they were all created angels,
others that one of them was the Son of God, the angel of the
covenant, whom Abraham distinguished from the rest (<scripRef id="Gen.xix-p4.2" osisRef="Bible:Gen.18.3" parsed="|Gen|18|3|0|0" passage="Ge 18:3"><i>v.</i> 3</scripRef>), and who is called
<i>Jehovah,</i> <scripRef id="Gen.xix-p4.3" osisRef="Bible:Gen.18.13" parsed="|Gen|18|13|0|0" passage="Ge 18:13"><i>v.</i>
13</scripRef>. The apostle improves this for the encouragement of
hospitality, <scripRef id="Gen.xix-p4.4" osisRef="Bible:Heb.13.2" parsed="|Heb|13|2|0|0" passage="Heb 13:2">Heb. xiii. 2</scripRef>.
Those that have been forward to entertain strangers have
entertained angels, to their unspeakable honour and satisfaction.
Where, upon a prudent and impartial judgment, we see no cause to
suspect ill, charity teaches us to hope well and to show kindness
accordingly. It is better to feed five drones, or wasps, than to
starve one bee.</p>
<p class="indent" id="Gen.xix-p5">II. How Abraham entertained those
strangers, and how kindly his entertainment was accepted. The Holy
Ghost takes particular notice of the very free and affectionate
welcome Abraham gave to the strangers. 1. He was very complaisant
and respectful to them. Forgetting his age and gravity, he <i>ran
to meet them</i> in the most obliging manner, and with all due
courtesy <i>bowed himself towards the ground,</i> though as yet he
knew nothing of them but that they appeared graceful respectable
men. Note, Religion does not destroy, but improve, good manners,
and teaches us to honour all men. Decent civility is a great
ornament to piety. 2. He was very earnest and importunate for their
stay, and took it as a great favour, <scripRef id="Gen.xix-p5.1" osisRef="Bible:Gen.18.3-Gen.18.4" parsed="|Gen|18|3|18|4" passage="Ge 18:3,4"><i>v.</i> 3, 4</scripRef>. Note, (1.) It becomes those
whom God has blessed with plenty to be liberal and open-hearted in
their entertainments, according to their ability, and (not in
compliment, but cordially) to bid their friends welcome. We should
take a pleasure in showing kindness to any; for both God and man
love a cheerful giver. Who would <i>eat the bread of him that has
an evil eye?</i> <scripRef id="Gen.xix-p5.2" osisRef="Bible:Prov.23.6-Prov.23.7" parsed="|Prov|23|6|23|7" passage="Pr 23:6,7">Prov. xxiii. 6,
7</scripRef>. (2.) Those that would have communion with God must
earnestly desire it and pray for it. God is a guest worth
entertaining. 3. His entertainment, though it was very free, was
yet plain and homely, and there was nothing in it of the gaiety and
niceness of our times. His dining-room was an arbour under a tree;
no rich table-linen, no side-board set with

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plate. His feast was a joint or two of veal, and some cakes baked
on the hearth, and both hastily dressed up. Here were no dainties,
no varieties, no forced-meats, no sweet-meats, but good, plain,
wholesome food, though Abraham was very rich and his guests were
very honourable. Note, We ought not to be curious in our diet. Let
us be thankful for food convenient, though it be homely and common;
and not be desirous of dainties, for they are deceitful meat to
those that love them and set their hearts upon them. 4. He and his
wife were both of them very attentive and busy, in accommodating
their guests with the best they had. Sarah herself is cook and
baker; Abraham runs to fetch the calf, brings out the milk and
butter, and thinks it not below him to wait at table, that he might
show how heartily welcome his guests were. Note, (1.) Those that
have real merit need not take state upon them, nor are their
prudent condescensions any disparagement to them. (2.) Hearty
friendship will stoop to any thing but sin. Christ himself has
taught us to wash one another's feet, in humble love. Those that
thus abase themselves shall be exalted. Here Abraham's faith showed
itself in good works; and so must ours, else it is dead, <scripRef id="Gen.xix-p5.3" osisRef="Bible:Jas.2.21 Bible:Jas.2.26" parsed="|Jas|2|21|0|0;|Jas|2|26|0|0" passage="Jam 2:21,26">Jam. ii. 21, 26</scripRef>. The father of the
faithful was famous for charity, and generosity, and good
house-keeping; and we must learn of him to <i>do good and to
communicate.</i> Job did not eat his morsel alone, <scripRef id="Gen.xix-p5.4" osisRef="Bible:Job.31.17" parsed="|Job|31|17|0|0" passage="Job 31:17">Job xxxi. 17</scripRef>.</p>
</div><scripCom id="Gen.xix-p5.5" osisRef="Bible:Gen.18.9-Gen.18.15" parsed="|Gen|18|9|18|15" passage="Ge 18:9-15" type="Commentary"/><div class="Commentary" id="Bible:Gen.18.9-Gen.18.15">
<p class="passage" id="Gen.xix-p6">9 And they said unto him, Where <i>is</i> Sarah
thy wife? And he said, Behold, in the tent.   10 And he said,
I will certainly return unto thee according to the time of life;
and, lo, Sarah thy wife shall have a son. And Sarah heard <i>it</i>
in the tent-door, which <i>was</i> behind him.   11 Now
Abraham and Sarah <i>were</i> old <i>and</i> well stricken in age;
<i>and</i> it ceased to be with Sarah after the manner of women.
  12 Therefore Sarah laughed within herself, saying, After I
am waxed old shall I have pleasure, my lord being old also?  
13 And the <span class="smallcaps" id="Gen.xix-p6.1">Lord</span> said unto Abraham,
Wherefore did Sarah laugh, saying, Shall I of a surety bear a
child, which am old?   14 Is any thing too hard for the <span class="smallcaps" id="Gen.xix-p6.2">Lord</span>? At the time appointed I will return
unto thee, according to the time of life, and Sarah shall have a
son.   15 Then Sarah denied, saying, I laughed not; for she
was afraid. And he said, Nay; but thou didst laugh.</p>
<p class="indent" id="Gen.xix-p7">These heavenly guests (being sent to
confirm the promise lately made to Abraham, that he should have a
son by Sarah), while they are receiving Abraham's kind
entertainment, they return his kindness. He receives angels, and
has angels' rewards, a gracious message from heaven, <scripRef id="Gen.xix-p7.1" osisRef="Bible:Matt.10.41" parsed="|Matt|10|41|0|0" passage="Mt 10:41">Matt. x. 41</scripRef>.</p>
<p class="indent" id="Gen.xix-p8">I. Care is taken that Sarah should be
within hearing. She must conceive by faith, and therefore the
promise must be made to her, <scripRef id="Gen.xix-p8.1" osisRef="Bible:Heb.11.11" parsed="|Heb|11|11|0|0" passage="Heb 11:11">Heb. xi.
11</scripRef>. It was the modest usage of that time that the women
did not sit at meat with men, at least not with strangers, but
confined themselves to their own apartments; therefore Sarah is
here out of sight: but she must not be out of hearing. The angels
enquire (<scripRef id="Gen.xix-p8.2" osisRef="Bible:Gen.18.9" parsed="|Gen|18|9|0|0" passage="Ge 18:9"><i>v.</i> 9</scripRef>),
<i>Where is Sarah thy wife?</i> By naming her, they gave intimation
enough to Abraham that, though they seemed strangers, yet they very
well knew him and his family. By enquiring after her, they showed a
friendly kind concern for the family and relations of one whom they
found respectful to them. It is a piece of common civility, which
ought to proceed from a principle of Christian love, and then it is
sanctified. And, by speaking of her (she over-hearing it), they
drew her to listen to what was further to be said. <i>Where is
Sarah thy wife?</i> say the angels. "<i>Behold in the tent,</i>"
says Abraham. "Where should she be else? There she is in her place,
as she uses to be, and is now within call." Note, 1. The daughters
of Sarah must learn of her to be <i>chaste, keepers at home,</i>
<scripRef id="Gen.xix-p8.3" osisRef="Bible:Titus.2.5" parsed="|Titus|2|5|0|0" passage="Tit 2:5">Tit. ii. 5</scripRef>. There is nothing
got by gadding. 2. Those are most likely to receive comfort from
God and his promises that are in their place and in the way of
their duty, <scripRef id="Gen.xix-p8.4" osisRef="Bible:Luke.2.8" parsed="|Luke|2|8|0|0" passage="Lu 2:8">Luke ii. 8</scripRef>.</p>
<p class="indent" id="Gen.xix-p9">II. The promise is then renewed and
ratified, that she should have a son (<scripRef id="Gen.xix-p9.1" osisRef="Bible:Gen.18.10" parsed="|Gen|18|10|0|0" passage="Ge 18:10"><i>v.</i> 10</scripRef>): "<i>I will certainly return
unto thee,</i> and visit thee next time with the performance, as
now I do with the promise." God will return to those that bid him
welcome, that entertain his visits: "I will return thy kindness,
<i>Sarah thy wife shall have a son;</i>" it is repeated again,
<scripRef id="Gen.xix-p9.2" osisRef="Bible:Gen.18.14" parsed="|Gen|18|14|0|0" passage="Ge 18:14"><i>v.</i> 14</scripRef>. Thus the
promises of the Messiah were often repeated in the Old Testament,
for the strengthening of the faith of God's people. We are slow of
heart to believe, and therefore have need of line upon line to the
same purport. This is that word of promise which the apostle quotes
(<scripRef id="Gen.xix-p9.3" osisRef="Bible:Rom.9.9" parsed="|Rom|9|9|0|0" passage="Ro 9:9">Rom. ix. 9</scripRef>), as that by the
virtue of which Isaac was born. Note, 1. The same blessings which
others have from common providence believers have from the promise,
which makes them very sweet and very sure. 2. The spiritual seed of
Abraham owe their life, and joy, and hope, and all, to the promise.
They are born by the word of God, <scripRef id="Gen.xix-p9.4" osisRef="Bible:1Pet.1.23" parsed="|1Pet|1|23|0|0" passage="1Pe 1:23">1
Pet. i. 23</scripRef>.</p>
<p class="indent" id="Gen.xix-p10">III. Sarah thinks this too good news to be
true, and therefore cannot as yet find in her heart to believe it:
<i>Sarah laughed within herself,</i> <scripRef id="Gen.xix-p10.1" osisRef="Bible:Gen.18.12" parsed="|Gen|18|12|0|0" passage="Ge 18:12"><i>v.</i> 12</scripRef>. It was not a pleasing laughter
of faith, like Abraham's (<scripRef id="Gen.xix-p10.2" osisRef="Bible:Gen.17.17" parsed="|Gen|17|17|0|0" passage="Ge 17:17"><i>ch.</i>
xvii. 17</scripRef>), but it was a laughter of doubting and
mistrust. Note, The same thing may be done from very different
principles, of which God only, who

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knows the
heart, can judge. The great objection which Sarah could not get
over was her age: "<i>I am waxed old,</i> and past childbearing in
the course of nature, especially having been hitherto barren, and
(which magnifies the difficulty) <i>my lord is old also.</i>"
Observe here, 1. Sarah calls Abraham her <i>lord;</i> it was the
only good word in this saying, and the Holy Ghost takes notice of
it to her honour, and recommends it to the imitation of all
Christian wives. <scripRef id="Gen.xix-p10.3" osisRef="Bible:1Pet.3.6" parsed="|1Pet|3|6|0|0" passage="1Pe 3:6">1 Pet. iii.
6</scripRef>, <i>Sarah obeyed Abraham, calling him lord,</i> in
token of respect and subjection. Thus must the wife reverence her
husband, <scripRef id="Gen.xix-p10.4" osisRef="Bible:Eph.5.33" parsed="|Eph|5|33|0|0" passage="Eph 5:33">Eph. v. 33</scripRef>. And
thus must we be apt to take notice of what is spoken decently and
well, to the honour of those that speak it, though it may be mixed
with that which is amiss, over which we should cast a mantle of
love. 2. Human improbability often sets up in contradiction to the
divine promise. The objections of sense are very apt to stumble and
puzzle the weak faith even of true believers. It is hard to cleave
to the first Cause, when second causes frown. 3. Even where there
is true faith, yet there are often sore conflicts with unbelief,
Sarah could say, <i>Lord, I believe</i> (<scripRef id="Gen.xix-p10.5" osisRef="Bible:Heb.11.11" parsed="|Heb|11|11|0|0" passage="Heb 11:11">Heb. xi. 11</scripRef>), and yet must say, <i>Lord,
help my unbelief.</i></p>
<p class="indent" id="Gen.xix-p11">IV. The angel reproves the indecent
expressions of her distrust, <scripRef id="Gen.xix-p11.1" osisRef="Bible:Gen.18.13-Gen.18.14" parsed="|Gen|18|13|18|14" passage="Ge 18:13,14"><i>v.</i> 13, 14</scripRef>. Observe, 1. Though Sarah
was now most kindly and generously entertaining these angels, yet,
when she did amiss, they reproved her for it, as Christ reproved
Martha in her own house, <scripRef id="Gen.xix-p11.2" osisRef="Bible:Luke.10.40-Luke.10.41" parsed="|Luke|10|40|10|41" passage="Lu 10:40,41">Luke x.
40, 41</scripRef>. If our friends be kind to us, we must not
therefore be so unkind to them as to suffer sin upon them. 2. God
gave this reproof to Sarah by Abraham her husband. To him he said,
<i>Why did Sarah laugh?</i> perhaps because he had not told her of
the promise which had been given him some time before to this
purport, and which, if he had communicated it to her with its
ratifications, would have prevented her from being so surprised
now. Or Abraham was told of it that he might tell her of it. Mutual
reproof, when there is occasion for it, is one of the duties of the
conjugal relation. 3. The reproof itself is plain, and backed with
a good reason: <i>Wherefore did Sarah laugh?</i> Note, It is good
to enquire into the reason of our laughter, that it may not be the
laughter of the fool, <scripRef id="Gen.xix-p11.3" osisRef="Bible:Eccl.7.6" parsed="|Eccl|7|6|0|0" passage="Ec 7:6">Eccl. vii.
6</scripRef>. "Wherefore did I laugh?" Again, Our unbelief and
distrust are a great offence to the God of heaven. He justly takes
it ill to have the objections of sense set up in contradiction to
his promise, as <scripRef id="Gen.xix-p11.4" osisRef="Bible:Luke.1.18" parsed="|Luke|1|18|0|0" passage="Lu 1:18">Luke i. 18</scripRef>.
4. Here is a question asked which is enough to answer all the
cavils of flesh and blood: <i>Is any thing too hard for the
Lord?</i> (Heb. <i>too wonderful</i>), that is, (1.) Is any thing
so secret as to escape his cognizance? No, not Sarah's laughing,
though it was only <i>within herself.</i> Or, (2.) Is any thing so
difficult as to exceed his power? No, not the giving of a child to
Sarah in her old age.</p>
<p class="indent" id="Gen.xix-p12">V. Sarah foolishly endeavours to conceal
her fault (<scripRef id="Gen.xix-p12.1" osisRef="Bible:Gen.18.15" parsed="|Gen|18|15|0|0" passage="Ge 18:15"><i>v.</i> 15</scripRef>):
<i>She denied, saying, I did not laugh,</i> thinking nobody could
contradict her: she told this lie, because <i>she was afraid;</i>
but it was in vain to attempt concealing it from an all-seeing eye;
she was told, to her shame, <i>Thou didst laugh.</i> Now, 1. There
seems to be in Sarah a retraction of her distrust. Now she
perceived, by laying circumstances together, that it was a divine
promise which had been made concerning her, she renounced all
doubting distrustful thoughts about it. But, 2. There was withal a
sinful attempt to cover a sin with a lie. It is a shame to do
amiss, but a greater shame to deny it; for thereby we add iniquity
to our iniquity. Fear of a rebuke often betrays us into this snare.
See <scripRef id="Gen.xix-p12.2" osisRef="Bible:Isa.57.11" parsed="|Isa|57|11|0|0" passage="Isa 57:11">Isa. lvii. 11</scripRef>, <i>Whom
hast thou feared, that thou hast lied?</i> But we deceive ourselves
if we think to impose upon God; he can and will bring truth to
light, to our shame. <i>He that covers his sin cannot prosper,</i>
for the day is coming which will discover it.</p>
</div><scripCom id="Gen.xix-p12.3" osisRef="Bible:Gen.18.16-Gen.18.22" parsed="|Gen|18|16|18|22" passage="Ge 18:16-22" type="Commentary"/><div class="Commentary" id="Bible:Gen.18.16-Gen.18.22">
<h4 id="Gen.xix-p12.4">Abraham's Interview with
God. (<span class="smallcaps" id="Gen.xix-p12.5">b. c.</span> 1898.)</h4>
<p class="passage" id="Gen.xix-p13">16 And the men rose up from thence, and looked
toward Sodom: and Abraham went with them to bring them on the way.
  17 And the <span class="smallcaps" id="Gen.xix-p13.1">Lord</span> said, Shall I
hide from Abraham that thing which I do;   18 Seeing that
Abraham shall surely become a great and mighty nation, and all the
nations of the earth shall be blessed in him?   19 For I know
him, that he will command his children and his household after him,
and they shall keep the way of the <span class="smallcaps" id="Gen.xix-p13.2">Lord</span>, to do justice and judgment; that the <span class="smallcaps" id="Gen.xix-p13.3">Lord</span> may bring upon Abraham that which he
hath spoken of him.   20 And the <span class="smallcaps" id="Gen.xix-p13.4">Lord</span> said, Because the cry of Sodom and Gomorrah
is great, and because their sin is very grievous;   21 I will
go down now, and see whether they have done altogether according to
the cry of it, which is come unto me; and if not, I will know.
  22 And the men turned their faces from thence, and went
toward Sodom: but Abraham stood yet before the <span class="smallcaps" id="Gen.xix-p13.5">Lord</span>.</p>
<p class="indent" id="Gen.xix-p14">The messengers from heaven had now
despatched one part of their business, which was an errand of grace
to Abraham and Sarah, and which they delivered first; but now they
have before them work of another nature. Sodom is to be destroyed,
and they must do it, <scripRef id="Gen.xix-p14.1" osisRef="Bible:Gen.19.13" parsed="|Gen|19|13|0|0" passage="Ge 19:13"><i>ch.</i> xix.
13</scripRef>. Note, As with the Lord there is mercy, so he is the
God to whom vengeance belongs. Pursuant to their commission, we
here find, 1. That <i>they looked towards Sodom</i> (<scripRef id="Gen.xix-p14.2" osisRef="Bible:Gen.18.16" parsed="|Gen|18|16|0|0" passage="Ge 18:16"><i>v.</i> 16</scripRef>); they set their faces
against it in wrath, as God is said to look unto the host of the
Egyptians, <scripRef id="Gen.xix-p14.3" osisRef="Bible:Exod.14.24" parsed="|Exod|14|24|0|0" passage="Ex 14:24">Exod. xiv. 24</scripRef>.
Note, Though

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God has long seemed to connive
at sinners, from which they have inferred that the Lord does not
see, does not regard, yet, when the day of his wrath comes, he will
look towards them. 2. That they <i>went towards Sodom</i>
(<scripRef id="Gen.xix-p14.4" osisRef="Bible:Gen.18.22" parsed="|Gen|18|22|0|0" passage="Ge 18:22"><i>v.</i> 22</scripRef>), and
accordingly we find two of them at Sodom, <scripRef id="Gen.xix-p14.5" osisRef="Bible:Gen.19.1" parsed="|Gen|19|1|0|0" passage="Ge 19:1"><i>ch.</i> xix. 1</scripRef>. Whether the third was the
Lord, before whom Abraham yet stood, and to whom he drew near
(<scripRef id="Gen.xix-p14.6" osisRef="Bible:Gen.18.23" parsed="|Gen|18|23|0|0" passage="Ge 18:23"><i>v.</i> 23</scripRef>), as most
think, or whether the third left them before they came to Sodom,
and the Lord before whom Abraham stood was the <i>shechinah,</i> or
that appearance of the divine glory which Abraham had formerly seen
and conversed with, is uncertain. However, we have here,</p>
<p class="indent" id="Gen.xix-p15">I. The honour Abraham did to his guests:
<i>He went with them to bring them on the way,</i> as one that was
loth to part with such good company, and was desirous to pay his
utmost respects to them. This is a piece of civility proper to be
shown to our friends; but it must be done as the apostle directs
(<scripRef id="Gen.xix-p15.1" osisRef="Bible:3John.1.6" parsed="|3John|1|6|0|0" passage="3Jo 1:6">3 John 6</scripRef>), <i>after a godly
sort.</i></p>
<p class="indent" id="Gen.xix-p16">II. The honour they did to him; for those
that honour God he will honour. God communicated to Abraham his
purpose to destroy Sodom, and not only so, but entered into a free
conference with him about it. Having taken him, more closely than
before, into covenant with himself (<scripRef id="Gen.xix-p16.1" osisRef="Bible:Gen.17.1-Gen.17.23" parsed="|Gen|17|1|17|23" passage="Ge 17:1-23"><i>ch.</i> xvii.</scripRef>), he here admits him into
more intimate communion with himself than ever, as the man of his
counsel. Observe here,</p>
<p class="indent" id="Gen.xix-p17">1. God's friendly thoughts concerning
Abraham, <scripRef id="Gen.xix-p17.1" osisRef="Bible:Gen.18.17-Gen.18.19" parsed="|Gen|18|17|18|19" passage="Ge 18:17-19"><i>v.</i>
17-19</scripRef>, where we have his resolution to make known to
Abraham his purpose concerning Sodom, with the reasons of it. If
Abraham had not brought them on their way, perhaps he would not
have been thus favoured; but he that loves to walk with wise men
shall be wise, <scripRef id="Gen.xix-p17.2" osisRef="Bible:Prov.13.20" parsed="|Prov|13|20|0|0" passage="Pr 13:20">Prov. xiii.
20</scripRef>. See how God is pleased to argue with himself:
<i>Shall I hide from Abraham</i> (or, as some read it, <i>Am I
concealing from Abraham</i>) <i>that thing which I do?</i> "Can I
go about such a thing, and not tell Abraham?" Thus does God, in his
counsels, express himself, after the manner of men, with
deliberation. But why must Abraham be of the cabinet-council? The
Jews suggest that because God had granted the land of Canaan to
Abraham and his seed therefore he would not destroy those cities
which were a part of that land, without his knowledge and consent.
But God here gives two other reasons:—</p>
<p class="indent" id="Gen.xix-p18">(1.) Abraham must know, for he is a friend
and a favourite, and one that God has a particular kindness for and
great things in store for. He is to become a great nation; and not
only so, but in the Messiah, who is to come from his loins, <i>All
nations of the earth shall be blessed.</i> Note, <i>The secret of
the Lord is with those that fear him,</i> <scripRef id="Gen.xix-p18.1" osisRef="Bible:Ps.25.14 Bible:Prov.3.32" parsed="|Ps|25|14|0|0;|Prov|3|32|0|0" passage="Ps 25:14,Pr 3:32">Ps. xxv. 14; Prov. iii. 32</scripRef>. Those who
by faith live a life of communion with God cannot but know more of
his mind than other people, though not with a prophetical, yet with
a prudential practical knowledge. They have a better insight than
others into what is present (<scripRef id="Gen.xix-p18.2" osisRef="Bible:Hos.14.9 Bible:Ps.107.43" parsed="|Hos|14|9|0|0;|Ps|107|43|0|0" passage="Ho 14:9,Ps 107:43">Hos. xiv. 9; Ps. cvii. 43</scripRef>), and a
better foresight of what is to come, at least so much as suffices
for their guidance and for their comfort.</p>
<p class="indent" id="Gen.xix-p19">(2.) Abraham must know, for he will teach
his household: <i>I know Abraham</i> very well, that <i>he will
command his children and his household after him,</i> <scripRef id="Gen.xix-p19.1" osisRef="Bible:Gen.18.19" parsed="|Gen|18|19|0|0" passage="Ge 18:19"><i>v.</i> 19</scripRef>. Consider this, [1.] As
a very bright part of Abraham's character and example. 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. Observe, <i>First,</i>
God having made the covenant with him and his seed, and his
household being circumcised pursuant to that, he was very careful
to teach and rule them well. Those that expect family blessings
must make conscience of family duty. If our children be the Lord's,
they must be nursed for him; if they wear his livery, they must be
trained up in his work. <i>Secondly,</i> Abraham took care not only
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. The poorest servants have precious
souls that must be looked after. <i>Thirdly,</i> Abraham made it
his care and business to promote practical religion in his family.
He did not fill their heads with matters of nice speculation, or
doubtful disputation; but he taught them to keep <i>the way of the
Lord, and to do judgment and justice,</i> that is, to be serious
and devout in the worship of God and to be honest in their dealings
with all men. <i>Fourthly,</i> Abraham, herein, had an eye to
posterity, and was in care not only that his household with him,
but that his household after him, should keep the way of the Lord,
that religion might flourish in his family when he was in his
grave. <i>Fifthly,</i> His doing this was the fulfilling of the
conditions of the promises which God had made him. Those only can
expect the benefit of the promises that make conscience of their
duty. [2.] 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. Note, To him that hath shall be given, <scripRef id="Gen.xix-p19.2" osisRef="Bible:Matt.13.12 Bible:Matt.25.29" parsed="|Matt|13|12|0|0;|Matt|25|29|0|0" passage="Mt 13:12,25:29">Matt. xiii. 12; xxv. 29</scripRef>. Those
that make a good use of their knowledge shall know more.</p>
<p class="indent" id="Gen.xix-p20">2. God's friendly talk with Abraham, in
which he makes known to him purpose concerning Sodom, and allows
him a liberty of application to him about the matter. (1.) He tells
him of the evidence there was against Sodom: <i>The cry of Sodom is
great,</i> <scripRef id="Gen.xix-p20.1" osisRef="Bible:Gen.18.20" parsed="|Gen|18|20|0|0" passage="Ge 18:20"><i>v.</i> 20</scripRef>.
Note, Some sins, and the sins of some sinners, cry aloud to heaven
for vengeance. The iniquity of Sodom was crying iniquity, that is,
it was so very provoking that it even urged God to punish. (2.) The
enquiry he

<pb id="Gen.xix-Page_119" n="119"/>

would make upon this evidence:
<i>I will go down now and see,</i> <scripRef id="Gen.xix-p20.2" osisRef="Bible:Gen.18.21" parsed="|Gen|18|21|0|0" passage="Ge 18:21"><i>v.</i> 21</scripRef>. Not as if there were any thing
concerning which God is in doubt, or in the dark; but he is pleased
thus to express himself after the manner of men, [1.] To show the
incontestable equity of all his judicial proceedings. Men are apt
to suggest that his way is not equal; but let them know that his
judgments are the result of an eternal counsel, and are never rash
or sudden resolves. He never punishes upon report, or common fame,
or the information of others, but upon his own certain and
infallible knowledge. [2.] To give example to magistrates, and
those in authority, with the utmost care and diligence to enquire
into the merits of a cause, before they give judgment upon it. [3.]
Perhaps the decree is here spoken of as not yet peremptory, that
room and encouragement might be given to Abraham to make
intercession for them. Thus God looked if there were any to
intercede, <scripRef id="Gen.xix-p20.3" osisRef="Bible:Isa.59.16" parsed="|Isa|59|16|0|0" passage="Isa 59:16">Isa. lix.
16</scripRef>.</p>
</div><scripCom id="Gen.xix-p20.4" osisRef="Bible:Gen.18.23-Gen.18.33" parsed="|Gen|18|23|18|33" passage="Ge 18:23-33" type="Commentary"/><div class="Commentary" id="Bible:Gen.18.23-Gen.18.33">
<h4 id="Gen.xix-p20.5">Abraham's Intercession for
Sodom. (<span class="smallcaps" id="Gen.xix-p20.6">b. c.</span> 1898.)</h4>
<p class="passage" id="Gen.xix-p21">23 And Abraham drew near, and said, Wilt thou
also destroy the righteous with the wicked?   24 Peradventure
there be fifty righteous within the city: wilt thou also destroy
and not spare the place for the fifty righteous that <i>are</i>
therein?   25 That be far from thee to do after this manner,
to slay the righteous with the wicked: and that the righteous
should be as the wicked, that be far from thee: Shall not the Judge
of all the earth do right?   26 And the <span class="smallcaps" id="Gen.xix-p21.1">Lord</span> said, If I find in Sodom fifty righteous
within the city, then I will spare all the place for their sakes.
  27 And Abraham answered and said, Behold now, I have taken
upon me to speak unto the Lord, which <i>am but</i> dust and ashes:
  28 Peradventure there shall lack five of the fifty
righteous: wilt thou destroy all the city for <i>lack of</i> five?
And he said, If I find there forty and five, I will not destroy
<i>it.</i>   29 And he spake unto him yet again, and said,
Peradventure there shall be forty found there. And he said, I will
not do <i>it</i> for forty's sake.   30 And he said <i>unto
him,</i> Oh let not the Lord be angry, and I will speak:
Peradventure there shall thirty be found there. And he said, I will
not do <i>it,</i> if I find thirty there.   31 And he said,
Behold now, I have taken upon me to speak unto the Lord:
Peradventure there shall be twenty found there. And he said, I will
not destroy <i>it</i> for twenty's sake.   32 And he said, Oh
let not the Lord be angry, and I will speak yet but this once:
Peradventure ten shall be found there. And he said, I will not
destroy <i>it</i> for ten's sake.   33 And the <span class="smallcaps" id="Gen.xix-p21.2">Lord</span> went his way, as soon as he had left
communing with Abraham: and Abraham returned unto his place.</p>
<p class="indent" id="Gen.xix-p22">Communion with God is kept up by the word
and by prayer. In the word God speaks to us; in prayer we speak to
him. God had revealed to Abraham his purposes concerning Sodom; now
from this Abraham takes occasion to speak to God on Sodom's behalf.
Note, God's word then does us good when it furnishes us with matter
for prayer and excites us to it. When God has spoken to us, we must
consider what we have to say to him upon it. Observe,</p>
<p class="indent" id="Gen.xix-p23">I. The solemnity of Abraham's address to
God on this occasion: <i>Abraham drew near,</i> <scripRef id="Gen.xix-p23.1" osisRef="Bible:Gen.18.23" parsed="|Gen|18|23|0|0" passage="Ge 18:23"><i>v.</i> 23</scripRef>. The expression intimates, 1. A
holy concern: <i>He engaged his heart</i> to approach to God,
<scripRef id="Gen.xix-p23.2" osisRef="Bible:Jer.30.21" parsed="|Jer|30|21|0|0" passage="Jer 30:21">Jer. xxx. 21</scripRef>. "Shall Sodom
be destroyed, and I not speak one good word for it?" 2. A holy
confidence: He drew near <i>with an assurance of faith,</i> drew
near <i>as a prince,</i> <scripRef id="Gen.xix-p23.3" osisRef="Bible:Job.31.37" parsed="|Job|31|37|0|0" passage="Job 31:37">Job xxxi.
37</scripRef>. Note, When we address ourselves to the duty of
prayer, we ought to remember that we are drawing near to God, that
we may be filled with a reverence of him, <scripRef id="Gen.xix-p23.4" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">Lev. x. 3</scripRef>.</p>
<p class="indent" id="Gen.xix-p24">II. The general scope of this prayer. It is
the first solemn prayer we have upon record in the Bible; and it is
a prayer for the sparing of Sodom. Abraham, no doubt, greatly
abhorred the wickedness of the Sodomites; he would not have lived
among them, as Lot did, if they would have given him the best
estate in their country; and yet he prayed earnestly for them.
Note, Though sin is to be hated, sinners are to be pitied and
prayed for. God delights not in their death, nor should we desire,
but deprecate, the woeful day. 1. He begins with a prayer that the
righteous among them might be spared, and not involved in the
common calamity, having an eye particularly to just Lot, whose
disingenuous carriage towards him he had long since forgiven and
forgotten, witness his friendly zeal to rescue him before by his
sword and now by his prayers. 2. He improves this into a petition
that all might be spared for the sake of the righteous that were
among them, God himself countenancing this request, and in effect
putting him upon it by his answer to his first address, <scripRef id="Gen.xix-p24.1" osisRef="Bible:Gen.18.26" parsed="|Gen|18|26|0|0" passage="Ge 18:26"><i>v.</i> 26</scripRef>. Note, We must pray, not
only for ourselves, but for others also; for we are members of the
same body, at least of the same body of mankind. <i>All we are
brethren.</i></p>
<p class="indent" id="Gen.xix-p25">III. The particular graces eminent in this
prayer.</p>
<pb id="Gen.xix-Page_120" n="120"/>
<p class="indent" id="Gen.xix-p26">1. Here is great faith; and it is the
prayer of faith that is the prevailing prayer. His faith pleads
with God, orders the cause, and fills his mouth with arguments. He
acts faith especially upon the righteousness of God, and is very
confident.</p>
<p class="indent" id="Gen.xix-p27">(1.) That God will not <i>destroy the
righteous with the wicked,</i> <scripRef id="Gen.xix-p27.1" osisRef="Bible:Gen.18.23" parsed="|Gen|18|23|0|0" passage="Ge 18:23"><i>v.</i> 23</scripRef>. No, <i>that be far from
thee,</i> <scripRef id="Gen.xix-p27.2" osisRef="Bible:Gen.18.25" parsed="|Gen|18|25|0|0" passage="Ge 18:25"><i>v.</i> 25</scripRef>. We
must never entertain any thought that derogates from the honour of
God's righteousness. See <scripRef id="Gen.xix-p27.3" osisRef="Bible:Rom.3.5-Rom.3.6" parsed="|Rom|3|5|3|6" passage="Ro 3:5,6">Rom. iii. 5,
6</scripRef>. Note, [1.] The righteous are mingled with the wicked
in this world. Among the best there are, commonly, some bad, and
among the worst some good: even in Sodom, one Lot. [2.] Though the
righteous be among the wicked, yet the righteous God will not,
certainly he will not, destroy the righteous with the wicked.
Though in this world they may be involved in the same common
calamities, yet in the great day a distinction with be made.</p>
<p class="indent" id="Gen.xix-p28">(2.) That the righteous shall not <i>be as
the wicked,</i> <scripRef id="Gen.xix-p28.1" osisRef="Bible:Gen.18.25" parsed="|Gen|18|25|0|0" passage="Ge 18:25"><i>v.</i>
25</scripRef>. Though they may suffer with them, yet they do not
suffer like them. Common calamities are quite another thing to the
righteous than what they are to the wicked, <scripRef id="Gen.xix-p28.2" osisRef="Bible:Isa.27.7" parsed="|Isa|27|7|0|0" passage="Isa 27:7">Isa. xxvii. 7</scripRef>.</p>
<p class="indent" id="Gen.xix-p29">(3.) That <i>the Judge of all the earth
will do right;</i> undoubtedly he will, because he is the Judge of
all the earth; it is the apostle's argument, <scripRef id="Gen.xix-p29.1" osisRef="Bible:Rom.3.5-Rom.3.6" parsed="|Rom|3|5|3|6" passage="Ro 3:5,6">Rom. iii. 5, 6</scripRef>. Note, [1.] God is the Judge
of all the earth; he gives charge to all, takes cognizance of all,
and will pass sentence upon all. [2.] That God Almighty never did
nor ever will do any wrong to any of the creatures, either by
withholding that which is right or by exacting more than is right,
<scripRef id="Gen.xix-p29.2" osisRef="Bible:Job.34.10-Job.34.11" parsed="|Job|34|10|34|11" passage="Job 34:10,11">Job xxxiv. 10, 11</scripRef>.</p>
<p class="indent" id="Gen.xix-p30">2. Here is great humility.</p>
<p class="indent" id="Gen.xix-p31">(1.) A deep sense of his own unworthiness
(<scripRef id="Gen.xix-p31.1" osisRef="Bible:Gen.18.27" parsed="|Gen|18|27|0|0" passage="Ge 18:27"><i>v.</i> 27</scripRef>): <i>Behold
now, I have taken upon me to speak unto the Lord, who am but dust
and ashes;</i> and again, <scripRef id="Gen.xix-p31.2" osisRef="Bible:Gen.18.31" parsed="|Gen|18|31|0|0" passage="Ge 18:31"><i>v.</i>
31</scripRef>. He speaks as one amazed at his own boldness, and the
liberty God graciously allowed him, considering God's greatness—he
is <i>the Lord;</i> and his own meanness—<i>but dust and
ashes.</i> Note, [1.] The greatest of men, the most considerable
and deserving, are but dust and ashes, mean and vile before God,
despicable, frail, and dying. [2.] Whenever we draw near to God, it
becomes us reverently to acknowledge the vast distance that there
is between us and God. He is the Lord of glory, we are worms of the
earth. [3.] The access we have to the throne of grace, and the
freedom of speech allowed us, are just matter of humble wonder,
<scripRef id="Gen.xix-p31.3" osisRef="Bible:2Sam.7.18" parsed="|2Sam|7|18|0|0" passage="2Sa 7:18">2 Sam. vii. 18</scripRef>.</p>
<p class="indent" id="Gen.xix-p32">(2.) An awful dread of God's displeasure:
<i>O let not the Lord be angry</i> (<scripRef id="Gen.xix-p32.1" osisRef="Bible:Gen.18.30" parsed="|Gen|18|30|0|0" passage="Ge 18:30"><i>v.</i> 30</scripRef>), and again, <scripRef id="Gen.xix-p32.2" osisRef="Bible:Gen.18.32" parsed="|Gen|18|32|0|0" passage="Ge 18:32"><i>v.</i> 32</scripRef>. Note, [1.] 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
<i>God and not man;</i> and, whoever he may seem, is not really
<i>angry with the prayers of the upright</i> (<scripRef id="Gen.xix-p32.3" osisRef="Bible:Ps.80.4" parsed="|Ps|80|4|0|0" passage="Ps 80:4">Ps. lxxx. 4</scripRef>), for they are <i>his delight</i>
(<scripRef id="Gen.xix-p32.4" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8">Prov. xv. 8</scripRef>), and he is
pleased when he is wrestled with. [2.] That even when we receive
special tokens of the divine favour we ought to be jealous over
ourselves, lest we make ourselves obnoxious to the divine
displeasure; and therefore we must bring the Mediator with us in
the arms of our faith, to atone for <i>the iniquity of our holy
things.</i></p>
<p class="indent" id="Gen.xix-p33">3. Here is great charity. (1.) A charitable
opinion of Sodom's character: as bad as it was, he thought there
were several good people in it. It becomes us to hope the best of
the worst places. Of the two it is better to err in that extreme.
(2.) A charitable desire of Sodom's welfare: he used all his
interest at the throne of grace for mercy for them. We never find
him thus earnest in pleading with God for himself and his family,
as here for Sodom.</p>
<p class="indent" id="Gen.xix-p34">4. Here are great boldness and believing
confidence. (1.) He took the liberty to pitch upon a certain number
of righteous ones which he supposed might be in Sodom. Suppose
there be fifty, <scripRef id="Gen.xix-p34.1" osisRef="Bible:Gen.18.24" parsed="|Gen|18|24|0|0" passage="Ge 18:24"><i>v.</i>
24</scripRef>. (2.) He advanced upon God's concessions, again and
again. As God granted much, he still begged more, with the hope of
gaining his point. (3.) He brought the terms as low as he could for
shame (having prevailed for mercy if there were but ten righteous
ones in five cities), and perhaps so low that he concluded they
would have been spared.</p>
<p class="indent" id="Gen.xix-p35">IV. The success of the prayer. He that thus
wrestled prevailed wonderfully; as a prince he had power with God:
it was but ask and have. 1. God's general good-will appears in
this, that he consented to spare the wicked for the sake of the
righteous. See how swift God is to show mercy; he even seeks a
reason for it. See what great blessings good people are to any
place, and how little those befriend themselves that hate and
persecute them. 2. His particular favour to Abraham appeared in
this, that he did not leave off granting till Abraham left off
asking. Such is the power of prayer. Why then did Abraham leave off
asking, when he had prevailed so far as to get the place spared it
there were but ten righteous in it? Either, (1.) Because he owned
that it deserved to be destroyed if there were not so many; <i>as
the dresser of the vineyard,</i> who consented that the barren tree
should be cut down if one year's trial more did not make it
fruitful, <scripRef id="Gen.xix-p35.1" osisRef="Bible:Luke.13.9" parsed="|Luke|13|9|0|0" passage="Lu 13:9">Luke xiii. 9</scripRef>. Or,
(2.) Because God restrained his spirit from asking any further.
When God has determined the ruin of a place, he forbids it to be
prayed for, <scripRef id="Gen.xix-p35.2" osisRef="Bible:Jer.7.16 Bible:Jer.11.14 Bible:Jer.14.11" parsed="|Jer|7|16|0|0;|Jer|11|14|0|0;|Jer|14|11|0|0" passage="Jer 7:16,11:14,14:11">Jer. vii. 16;
xi. 14; xiv. 11</scripRef>.</p>
<p class="indent" id="Gen.xix-p36">V. Here is the breaking up of the
conference, <scripRef id="Gen.xix-p36.1" osisRef="Bible:Gen.18.33" parsed="|Gen|18|33|0|0" passage="Ge 18:33"><i>v.</i> 33</scripRef>.
1. <i>The Lord went his way.</i> The visions of God must not be
constant in this world, where it is by faith only that we are to
set God before us. God did not go away till Abraham had said all he
had to

<pb id="Gen.xix-Page_121" n="121"/>

say; for he is never weary of hearing
prayer, <scripRef id="Gen.xix-p36.2" osisRef="Bible:Isa.59.1-Isa.59.2" parsed="|Isa|59|1|59|2" passage="Isa 59:1,2">Isa. lix. 1. 2</scripRef>.
<i>Abraham returned unto his place,</i> not puffed up with the
honour done him, nor by these extraordinary interviews taken off
from the ordinary course of duty. He returned to his place to
observe what that event would be; and it proved that his prayer was
heard, and yet Sodom was not spared, because there were not ten
righteous in it. We cannot expect too little from man nor too much
from God.</p>
</div></div2>