Genesis 18:25

Genesis 18:1-33 1. And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 1. Deinde visus est illi Jehova in Querceto Mamre, quum ipse sederet in ostio tabernaculi, quando incalescebat dies. 2. And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 2. Et elevavit oculos suos, et vidit, et ecce tres virri stabant juxta eum: et vidit, et cucurrit in occursum eorum ab ostio tabernaculi, et incurvavit se super terram. 3. And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 3. Et dixit, Domine mi, si nunc inveni gratiam in oculis tuis, ne nunc transeas a servo tuo. 4. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 4. Tollatur nunc parum aquae, et lavate pedes vestros, et considite sub arbore. 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. 5. Et capiam buccellam panis, et fulcite cor vestrum, postea transibitis: quia idcirco transiistis ad servum vestrum. Et dixerunt, Sicfacias quemadmodum loquutus es. 6. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 6. Itaque festinavit Abraham ad tabernaculum ad Sarah, et dixit, Festina, tria sata farinae similae consperge, et fac subcinercios panes. 7. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. 7. Et ad boves cucurrit Abraham, et tulit vitulum tenerum et bonum, et dedit puero, et festinavit ut paraet eum. 8. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 8. Et tulit butyrum, et lac, et vitulum quem paraverat, et posuit ante eos: et ipse stabat juxta eos sub arbore, et comederunt. 9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 9. Et dixerunt ad eum, Ubi est Sarah uxor tua? Et dixit, Ecce, in tabernaculo. 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 it in the tent door, which was behind him. 10. Et dixit, Revertendo revertar ad to secundum tempus vitae, et ecce, filius erit Sarah uxori tuae, Sarah autem audiebat in ostio tabernaculi, quod erat post eum. 11. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 11. Et Abraham et Sarah erant senes et provectae aetatis, desieratque esse ipsi Sarah via secundum mulieres. 12. Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 12. Risit ergo, Sarah intra sesse, dicendo, Postquam senui, erit mihi voluptas? Et dominus meus senuit. 13. And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 13. Et dixit Jehova ad Abraham, Utquid risit Sarah dicendo, Num etiam vere pariam, et ego senui? 14. Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 14. Numquid abscondetur a Jehova quicquam? ad tempus revertar ad to secundum tempus vitae, et ipse Sarah erit filius. 15. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. 15. Et negavit Sarah, dicendo, Non risi: quia timuit. Et dixit, Nequaquam, quia risisti. 16. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 16. Et surrexerunt inde viri, et respexerunt contra faciem Sedom: et Abraham ibat cum eis, ut deduceret eos. 17. And the LORD said, Shall I hide from Abraham that thing which I do; 17. Tunc Jehova dixit, An ego celabo Abraham quod ego facio? 18. Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 18. Et Abraham erit in gentem magnum et fortem, et benedicent sibi in eo omnes gentes terrae. 19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 19. Quia novi eum: propterea praecipiet filiis suis, et domui suae post se, et custodient viam Jehovae, ut faciant justitiam et judicium, ut venire faciat Jehova super Abraham, quod loquutus est super eum. 20. And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 20. Itaque dixit Jehova, Clamor Sedom et Hamorah certe multiplicatus est, et peccatum eorum utique aggravatum est valde. 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. 21. Descendam nunc, et videbo an secundum clamorem ejus, qui venit ad me, fecerint consummationem: et si non, sciam. 22. And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. 22. Et verterunt se inde viri, et perrexerunt in Sedom: ipse vero Abraham adhuc stabat coram Jehova. 23. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 23. Et accessit Abraham, et dixit, Numquid etiam disperdes justum cum impio? 24. Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 24. Si forte fuerint quinquaginta justi intra civitatem numquid etiam disperdes, et non parces loco propter quinquaginta justos, qui sunt intra eam? 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? 25. Absit tibi ut facias secundum rem hanc, ut mori facias justum cum impio, et sit justus sicut impius: absit tibi, an qui judex est omnis terrae, non faciet judicium? 26. And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 26. Et dixit Jehova, Si invenero in Sedom quinquaginta justos intra civitatem, parcam toti loco propter eos. 27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 27. Et repondit Abraham, et dixit, Ecce, nunc coepi loqui ad Jehovam, et sum pulvis et cinis: 28. Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it 28. Si forsitan defuerint de quinquaginta justis quinque, numquid disperdes propter quinque totam civitatem? Et dixit, Non disperdam, si invenero ibi quadraginta et quinque. 29. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 29. Et addidit adhuc ut loqueretur ad eum, et dixit, Si forte inventi fuerint ibi quadraginta. Et dixit, Non faciam propter quadraginta. 30. And he said unto him, 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 it, if I find thirty there. 30. Et dixit, Ne nunc sit ira Domino meo, et loquar, Si forte inventi fuerint ibi triginta? Et dixit, Non faciam, si invenero ibi triginta. 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 it for twenty's sake. 31. Et dixit, Ecce, nunc coepi loqui ad Jehovam, Si forsitan inventi fuerint ibi viginti? Et dixit, Non disperdam propter viginti. 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 it for ten's sake. 32. Et dixit, Ne nunc sit ira Domino meo, et loquar tantummodo semel, Si forsitan inventi fuerint ibi decem? Et dixit, Non disperdam propter decem. 33. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. 33. Et perrexit Jehova, quando finivit loqui ad Abraham, et Abraham reversus est ad locum suum. 1. And the Lord appeared unto him It is uncertain whether Moses says, that God afterwards appeared again unto Abraham; or whether, reverting to the previous history, he here introduces other circumstances, which he had not before mentioned. I prefer, however, the former of these interpretations; namely, that God confirmed the mind of his servant witha new vision; just as the faith of the saints requires, at intervals, renewed assistance. It is also possible that the promise was repeated for the sake of Sarah. What shall we say, if in this manner, he chose to do honor to the greatness of his grace? For the promise concerning Isaac, from whom, at length, redemption and salvation should shine forth to the world, cannot be extolled in terms adequate to its dignity. Whichever of these views be taken, we perceive that there was sufficient reason why Isaac was again promised. Concerning the word Mamre we have spoken in the thirteenth chapter Genesis 13:1 . Probably a grove of oaks was in that place, and Abraham dwelt there, on account of the convenience of the situation. 2. And, lo, three men stood by him. Before Moses prceeds to his principal subject, he describes to us, the hospitality of the holy man; and he calls the angels men, because, being clothed with human bodies, they appeared to be nothing else than men. And this was done designedly, in order that he, receiving them as men, might give proof of his charity. For angels do not need those services of ours, which are the true evidences of charity. Moreover, hospitality holds the chief place among these services; because it is no common virtue to assist strangers, from whom there is no hope of reward. For men in general are wont, when they do favors to others, to look for a return; but he who is kind to unknown guests and persons, proves himself to be disinterestedly liberal. Wherefor the humanity of Abraham deserves no slight praise; because he freely invites men who were to him unknown, through whom he had no advantage, and from whom he had no hope of mutual favors. What, therefore, was Abraham's object? Truly, that he might relieve the necessity of his guests. He sees them wearied with their journey, and has no doubt that they are overcome by heat; he considers that the time of day was becoming dangerous to travelers; and therefore he wishes both to comfort, and to relieve persons thus oppressed. And certainly, the sense of nature itself dictates, that the strangers are to be especially assisted; unless blind self love rather impels us to mercenary services. For none are more deserving of compassion and help than those whom we see deprived of friends, and of domestic comforts. And therefore the right of hospitality has been held most sacred among all people, and no disgrace was ever more detestable than to be called inhospitable. For it is a brutal cruelty, proudly to despise those who, being destitute of ordinary, have recourse to our assistance. It is however asked, whether Abraham was wont, thus to receive indiscriminately all kinds of guests? I aanswer that, according to his accustomed prudence, he made his distinction between his guests. And truly, the invitation, which Moses here relates, has something uncommon. Undoubtedly, the angels bore, in their countenance and manner, marks of extraordinary dignity; so that Abraham would conclude them to be worthy not only of meat and drink, but also of honor. They who think that he was thus attentive to his office, because he had been taught, by his fathers, that the angels often appeared in the world in human form, reasons too philosophically. Even the authority of to Apostle is contrary to this; for he denies that they were, at first, known to be angels either by Abraham, or by Lot, since they thought they were entertaining men. ( Hebrews 13:2 ) This, then is to be maintained; that when he saw men of reverend aspect, and having marks of singular excellence, advancing on their journey, he saluted them with honor,and invited them to repose. But at that time, there was greater honesty than is at present, to be found amid the prevailing perfidy of mankind; so that the right of hospitality might be exercised with less danger. Therefore, the great number of inns are evidence of our depravity, and prove it to have arisen from our own fault, that the principal duty of humanity has become obsolete among us. And bowed himself toward the ground. This token of reverence was in common use with oriental nations. The mystery which some of the ancient writers have endeavored to elicit from this act; namely, that Abraham adored one out of the three, whom he saw, and, therefore perceived by faith, that there are three persons in one God, since it is frivolous, and obnoxious to ridicule and calumny, I am more than content to omit. For we have before said, that the angels were so received by the holy man, as by one who intended to discharge a duty towards men. But the fact that God honored his benignity, and granted it to him as a reward, that angels should be presented to him for guests, was that he was not aware of, till they had made themselves known at the conclusion of the meal. It was therefore a merely human and civil honor, which he paid tem. As to his having saluted one in particular, it was probably done becaus he excelled the other two. For we know that angels often appeared with Christ their Head; here, therefore, among the three angels, Moses points out one, asthe Chief of the embassy. 3. Pass not away, I pray thee, from thy servant In asking thus meekly, and even suppliantly, there is no doubt that Abraham does it, moved by the reason which I have stated. For if he had slaughtered calves for all kinds of travelers, his house would soon have been emptied by his profuse expenditure. He, therefore, did honor to their virtue and their excellent endowments, lest he should pour contempt upon God. Thus, neither was he so liberal as to invite wanderers, or other men of all kinds, who herd together; nor did ambition induce him to deal thus bountifully with these three persons, but rather his love and affection for those gifts of God, and those virtues which appeared in them. As to his offering them simply a morsel of bread, he makes light of an act of kindness which be was about to do, not only for the sake of avoiding all boasting, but in order that they might the more easily yield to his counsel and his entreaties, when they were persuaded that they should not prove too burdensome and troublesome to him. For modest persons do not willingly put others to expense or trouble. The washing of feet, in that age, and in that region of the world, was very common, perhaps, because persons traveled with naked feet, under burning suns: and it was the great remedy for the alleviation of weariness, to wash the feet parched with heat. 5. For therefore are ye come to your servant He does not mean that they had come designedly, or for the express purpose of seeking to be entertained, as his guests; but he intimates that their coming had occurred opportunely, as if he would say, You have not slipped into this place by chance; but have been led hither by the design and the direction of God.' He, therefore, refers it to the providence of God, that they had come, so conveniently, to a place where they might refresh themselves a little while, till the heat of the sun should abate. Moreover, as it is certain that Abraham spoke thus in sincerity of mind; let us after his examples conclude that, whenever our brethren, who need our help, meet us, they are sent unto us by God. 6. And Abraham hastened into the tent Abraham's care in entertaining his guests is here recorded; and Moses, at the same time, shows what a well-ordered house he had. In short, he presents us, in a few words, with a beautiful picture of domestic government. Abraham runs, partly, to command what he would have done; and partly, to execute his own duty, as the master of the house. Sarah keeps within the tent; not to indulge in sloth, but rather to take her own part also, in the labor. The servants are all prompt to obey. Here is the sweet concord of a well-conducted family; which could not have thus suddenly arisen, unless each had, by long practice, been accustomed to right discipline. A question, however; arises out of the assertion of Moses, that the angels did eat. Some expound it, that they only appeared as persons eating; which fancy enters their minds through the medium of another error; since they imagine them to have been mere spectres, and not endued with real bodies. But, in my judgment, the thing is far otherwise. In the first place, this was no prophetical vision, in which the images of absent things are brought before the eyes; but the angels really came into the house of Abraham. Wherefore, I do not doubt that God, -- who created the whole world out of nothing, and who daily proves himself to be a wonderful Artificer in forming creatures, -- gave them bodies, for a time, in which they might fulfill the office enjoined them. And as they truly walked, spoke, and discharged other functions; so I conclude, they did truly eat; not because they were hungry, but in order to conceal themselves, until the proper time for making themselves known. Yet as God speedily annihilated those bodies, which had been created for a temporary use; so there will be no absurdity in saying, that the food itself was destroyed, together with their bodies. But, as it is profitable briefly to touch upon such questions; and, as religion in no way forbids us to do so; there is on the other hand, nothing better than that we should content ourselves with a sober solution of them. 9. Where is Sarah? Hitherto God permitted Abraham to discharge an obvious duty. But, having given him the opportunity of exercising charity, God now begins to manifest himself in his angels. The reason why Moses introduces, at one time, three speakers, while, at another, he ascribes speech to one only, is, that the three together represent the person of one God. We must also remember what I have lately adduced, that the principal place is given to one; because Christ, who is the living image of the Father, often appeared to the fathers under the form of an angel, while, at the same time, he yet had angels, of whom he was the Head, for his attendants. And as to their making inquiry respecting Sarah; we may hence infer, that a son is again here promised to Abraham, because she had not been present at the former oracle. 10. I will certainly return unto thee Jerome translates its I will return, life attending me:' [411] as if God, speaking in the manner of men, had said, I will return if I live.' But it would be absurd, that God, who here so magnificently proclaims his power, should borrow from man a form of speech which would suppose him to be mortal. What majesty, I pray, would this remarkable oracle possess, which treats of the eternal salvation of the world? That interpretation, therefore, can by no means be approved, which entirely enervates the force and authority of the promise. Literally it is, according to the time of life. Which some expound of Sarah; as if the angel had said, Sarah shall survive to that period. But it is more properly explained of the child; for God promises that He will come, at the just and proper time of bringing forth, that Sarah might become the mother of a living child. 11. Were old, and well stricken in age Moses inserts this verse to inform us that what the angel was saying, justly appeared improbable to Sarah. For it is contrary to nature that children should be promised to decrepit old men. A doubt, however, may be entertained on this point, respecting Abraham: because men are sometimes endued with strength to have children, even in extreme old age: and especially in that period, such an occurrence was not uncommon. But Moses here speaks comparatively: for since Abraham, during the vigor of his life, had remained with his wife childless; it was scarcely possible for him, now that his body was half dead, to have children; he had indeed begotten Ishmael in his old age, which was contrary to expectation. But that now, twelve years afterwards, it should be possible to become a father, through his aged wife, [412] was scarcely credible. Moses however chiefly insists upon the case of Sarah; because the greatest impediment was with her. It ceased, he says, to be with Sarah after the manner of women. [413] With this expression, he soberly speaks about the monthly stream of the women. At the same moment with this, the possibility of conceiving ceases. 12. Therefore Sarah laughed within herself Abraham had laughed before, as appears in the preceding chapter Genesis 17:1 : but the laughter of both was, by no means, similar. For Sarah is not transported with admiration and joy, on receiving the promise of God; but foolishly sets her own age and that of her husband in opposition to the word of God; that she may withhold confidence from God, when he speaks. Yet she does not, avowedly, charge God with falsehood or vanity; but because, having her mind fixed on the contemplation of the thing proposed, she only weighs what might be accomplished by natural means, without raising her thoughts to the consideration of the power of God, and thus rashly casts discredit on God who speaks to her. Thus, as often as we measure the promises and the works of God, by our own reason, and by the laws of nature, we act reproachfully towards him, though we may intend nothing of the sort. For we do not pay him his due honor, except we regard every obstacle which presents itself in heaven and on earth, as placed under subjection to his word. But although the incredulity of Sarah is not to be excused; she, nevertheless, does not directly reject the favor of God; but is only so kept back by shame and modesty, that she does not altogether believe what she hears. Even her very words declare the greatest modesty; After we are grown old shall we give ourselves up to lust?' Wherefore, let us observe, that nothing was less in Sarah's mind, than to make God a liar. But herein consisted in this alone, that, having fixed her thoughts too much on the accustomed order of nature, she did not give glory to God, by expecting from him a miracle which she was unable to conceive in her mind. We must here notice the admonition which the Apostle gathers from this passage, because Sarah here calls Abraham her lord. ( 1 Peter 3:6 .) For he exhorts women, after her example, to be obedient and well-behaved towards their own husbands. Many women, indeed, without difficulty, give their husbands this title, when yet they do not scruple to bring them under rule, by their imperious pride: but the Apostle takes it for granted that Sarah testifies, from her heart, what she feels, respecting her husband: nor is it doubtful that she gave proof, by actual services, of the modesty which she had professed in words. 13. And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to remark, that the word of the Lord is so precious to himself, that he would be regarded by us as present, whenever he speaks through his ministers. Again, whenever he manifested himself to the fathers, Christ was the Mediator between him and them; who not only personates God in proclaiming his word, but is also truly and essentially God. And because the laughter of Sarah had not been detected by the eye of man, therefore Moses expressly declares that she was reprehended by God. And to this point belong the following circumstances, that the angel had his back turned to the tent, and that Sarah laughed within herself, and not before others. The censure also shows that the laughter of Sarah was joined with incredulity. For there is no little weight in this sentence, Can anything be wonderful with God?' But the angel chides Sarah, because she limited the power of God within the bounds of her own sense. An antithesis is therefore implied between the immense power of God, and the contracted measure which Sarah imagined to herself, through her carnal reason. Some translate the word phl' (pala,) hidden, as if the angel meant that nothing was hidden from God: but the sense is different; namely, that the power of God ought not to be estimated by human reason. [414] It is not surprising, that in arduous affairs we fail, or that we succumb to difficulties: but God's way is far otherwise, for he looks down with contempt, from above, upon those things which alarm us by their lofty elevation. We now see what was the sin of Sarah; namely, that she did wrong to God, by not acknowledging the greatness of his power. And truly, we also attempt to rob God of his power, whenever we distrust his word. At the first sight, Paul seems to give cold praise to the faith of Abraham, in saying, that he did not consider his body, now dead, but gave glory to God, because he was persuaded that he could fulfill what he had promised. ( Romans 4:19 .) But if we thoroughly investigate the source of distrust, we shall find that the reason why we doubt of God's promises is, because we sinfully detract from his power. For as soon as any extraordinary difficulty occurs, then, whatever God has promised, seems to us fabulous; yea, the moment he speaks, the perverse thought insinuates itself, How will he fulfill what he promises? Being bound down, and preoccupied by such narrow thoughts, we exclude his power, the knowledge of which is better to us than a thousand worlds. In short, he who does not expect more from God than he is able to comprehend in the scanty measure of his own reason, does him grievous wrong. Meanwhile, the word of the Lord ought to be inseparably joined with his power; for nothing is more preposterous, than to inquire what God can do, to the setting aside of his declared will. In this way the Papists plunge themselves into a profound labyrinth, when they dispute concerning the absolute power of God. Therefore, unless we are willing to be involved in absurd dotings, it is necessary that the word should precede us like a lamp; so that his power and his will may be conjoined by an inseparable bond. This rule the Apostle prescribes to us, when he says, Being certainly persuaded, that what he has promised, he is able to perform,' ( Romans 4:21 .) The angel again repeats the promise that he would come according to the time of life,' that is, in the revolving of the year, when the full time of bringing forth should have arrived. 15. Then Sarah denied. Another sin of Sarah's was, that she endeavored to cover and hide her laughter by a falsehood. Yet this excuse did not proceed from obstinate wickedness, according to the manner in which hypocrites are wont to snatch at subterfuges, so that they remain like themselves, even to the end. Sarah's feelings were of a different kind; for while she repents of her own folly, she is yet so terrified, as to deny that she had done, what she now perceives to be displeasing to God. Whence we infer, how great is the corruption of our nature, which causes even the fear of God, -- the highest of all virtues, -- to degenerate into a fault. Moreover, we must observe whence that fear, of which Moses makes mention, suddenly entered the mind of Sarah; namely, from the consideration that God had detected her secret sin. We see, therefore, how the majesty of God, when it is seriously felt by us, shakes us out of our insensibility. We are more especially constrained to feel thus, when God ascends his tribunal, and brings our sins to light. Nay; but thou didst laugh. The angel does not contend in a multiplicity of words, but directly refutes her false denial of the fact. We may hence learn, that we gain no advantage by tergiversation, when the Lord reproves us, because he will immediately dispatch our case with a single word. Therefore, we must beware lest we imitate the petulance of those who mock God with false pretences, and at length rush into gross contempt of Him. However he may seem to leave us unnoticed for a time, yet he will fulminate against us with that terrible voice, It is not as you pretend.' In short, it is not enough that the judgment of God should be reverenced, unless we also confess our sins ingenuously and without shifts or evasions. For a double condemnation awaits those who, from a desire to escape the judgment of God, retake themselves to the refuge of dissimulation. We must, therefore bring a sincere confession, that, as persons openly condemned, we may obtain pardon. But seeing that God was contented with giving a friendly reprehension, and that he did not more severely punish the double offense of Sarah; we hence perceive with what tender indulgence he sometimes regards his own people. Zacharias was more severely treated, who was struck dumb for nine months. ( Luke 1:9 .) But it is not for us to prescribe a perpetual law to God; who, as he generally binds his own people to repentance by punishments, often sees it good to humble them sufficiently, without inflicting any chastisement. In Sarah, truly, he gives a singular instance of his compassion; because he freely forgives her all, and still chooses that she should remain the mother of the Church. In the meantime, we must observe, how much better it is that we should be brought before him as guilty, and that like convicted persons we should be silent, than that we should delight ourselves in sin, as a great part of the world is accustomed to do. 16. And the men rose up from thence. Moses again calls those men, whom he had openly declared to be angels. But he gives them the name from the form which they had assumed. We are not, however, to suppose that they were surrounded with human bodies, in the same manner in which Christ clothed himself in our nature, together with our flesh; but God invested them with temporary bodies, in which they might be visible to Abraham, and might speak familiarly with him. Abraham is said to have brought them on the way; not for the sake of performing an office of humanity, as when he had received them at first, but in order to render due honor to the angels. For frivolous is the opinion of some who imagine that they were believed to be prophets, who had been banished, on account of the word. He well knew that they were angels as we shall soon see more clearly. But he follows those in the way, whom he did not dare to detain. 17. Shall I hide from Abraham? Seeing that God here takes counsel, as if concerning a doubtful matter, he does it for the sake of men; for he had already determined what he would do. But he designed, in this manner, to render Abraham more intent upon the consideration of the causes of Sodom's destruction. He adduces two reasons why He wished to manifest his design to Abraham, before he carried it into execution. The former is, that he had already granted him a singularly honorable privilege; the second, that it would be useful and fruitful in the instruction of posterity. Therefore, in this expression, the scope and use of revelation is briefly noted. 18. Seeing that Abraham shall surely become a great and mighty nation. In Hebrew it is, And being, he shall be,' etc. But the copulative ought to be resolved into the causal adverb. [415] For this is the reasons to which we have already alluded, why God chose to inform his servant of the terrible vengeance He was about to take upon the men of Sodom; namely, that He had adorned him, above all others, with peculiar gifts. For, in this way, God continues his acts of kindness towards the faithful, yea, even increases them, and gradually heaps new favors upon those before granted. And he daily deals with us in the same manner. For what is the reason why he pours innumerable benefits upon us, in constant succession, unless that, having once embraced us with paternal love, he cannot deny himself? And, therefore, in a certain way, he honors himself and his gifts in us. For what does he here commemorate, except his own gratuitous gifts? Therefore,

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?

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? Shall not the Judge, … — He "fills his mouth with arguments". Job 23:4 Let us also: this will increase faith and fervency.

Now he clearly perceiveth that this person was no less than the Creator, Governor, and Judge of the world, even the second person in the blessed Trinity, to whom that title and work is ascribed, as John 5:22 ,27 Ac 10:42 17:31 . He speaks not this as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked; for he knew very well, and by his own experience, that there was not a just man upon earth, that did good and sinned not, Ecclesiastes 7:20 , and therefore no such just man who did not for his own sin deserve that death and destruction which is the proper wages of sin, Romans 6:23 . But he speaks not here of strict and rigorous justice, but of that moderate and equitable way which God is pleased to use with the sons of men, and of that right to temporal deliverances which by virtue of God’s gracious covenant and promise did accrue to pious and virtuous persons, especially in the times of the Old Testament, when temporal promises were more expressly and particularly made to good men.

That be far from thee to do after this manner,.... He represents it as a thing unbecoming the divine Majesty, and contrary to the nature and perfections of God: to slay the righteous with the wicked; which is true of eternal punishment, but not of temporal calamities, in which the righteous are often involved with the wicked, though not for the same reasons, and under the same considerations, and for the same ends: and that the righteous should be as the wicked, that be far from thee; the one suffer as the other; that he judged was not agreeable to his divine Majesty; nor are they treated without any difference; what befalls the righteous is not for their sins, nor considered as a punishment for them, nor intended for their hurt, but for their good, as the issue of them proves; but it is the reverse with the wicked: shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was praying to, and pleading with, even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day, and who does all things that are just and equitable in Providence now; for there is no unrighteousness in him, nor in any of ways and works, and who will judge righteous judgment hereafter. Though by "right" Abraham seems to mean, not strict rigorous justice, but a mixture of mercy with justice, even moderation and clemency; for such are used by earthly judges, with whom it is a maxim, "summum jus summa injuria" (i.e. extreme law, extreme injustice); and therefore Abraham argues, surely the supreme Judge of all the earth will show mercy, and in the midst of deserved wrath remember it, and not deal according to the rules of inexorable and inflexible justice; and to this sense the answer of the Lord inclines.

Here is the first solemn prayer upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham prayed earnestly that Sodom might be spared, if but a few righteous persons should be found in it. Come and learn from Abraham what compassion we should feel for sinners, and how earnestly we should pray for them. We see here that the effectual, fervent prayer of a righteous man avails much. Abraham, indeed, failed in his request for the whole place, but Lot was miraculously delivered. Be encouraged then to expect, by earnest prayer, the blessing of God upon your families, your friends, your neighbourhood. To this end you must not only pray, but you must live like Abraham. He knew the Judge of all the earth would do right. He does not plead that the wicked may be spared for their own sake, or because it would be severe to destroy them, but for the sake of the righteous who might be found among them. And righteousness only can be made a plea before God. How then did Christ make intercession for transgressors? Not by blaming the Divine law, nor by alleging aught in extenuation or excuse of human guilt; but by pleading HIS OWN obedience unto death.

Ge 18:23-33. Abraham's Intercession. 23. Abraham drew near, and said, &c.—The scene described is full of interest and instruction—showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pr 15:8; Jas 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Ro 3:5, 6), and many guilty cities and nations have been spared on account of God's people (Mt 5:13; 24:22).

Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. "Dust and ashes." This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last. This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God James 2:23 . - The Destruction of Sodom and Amorah 9. גשׁ־<הלאה gesh-hāl'âh, "approach to a distant point," stand back. 11. סנורים sanevērı̂ym, "blindness," affecting the mental more than the ocular vision. 37. מואב mô'āb, Moab; מאב mē'āb, "from a father." בן־עמי ben-‛amı̂y, Ben-'ammi, "son of my people." עמון ‛amôn, 'Ammon, "of the people." This chapter is the continuation and conclusion of the former. It records a part of God's strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abraham's history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.