Genesis 18 commentary

Abraham was waiting to entertain any weary traveller, for inns were not to be met with as among us. While Abraham was thus sitting, he saw three men coming. These were three heavenly beings in human bodies. Some think they were all created angels; others, that one of them was the Son of God, the Angel of the covenant. Washing the feet is customary in those hot climates, where only sandals are worn. We should not be forgetful to entertain strangers, for thereby some have entertained angels unawares, Heb 13:2; nay, the Lord of angels himself; as we always do, when for his sake we entertain the least of his brethren. Cheerful and obliging manners in showing kindness, are great ornaments to piety. Though our condescending Lord vouchsafes not personal visits to us, yet still by his Spirit he stands at the door and knocks; when we are inclined to open, he deigns to enter; and by his gracious consolations he provides a rich feast, of which we partake with him, Re 3:20.

Where is Sarah thy wife? was asked. Note the answer, In the tent. Just at hand, in her proper place, occupied in her household concerns. There is nothing got by gadding. Those are most likely to receive comfort from God and his promises, who are in their proper place, and in the way of their duty, Lu 2:8. We are slow of heart to believe, and need line upon line to the same purport. The blessings others have from common providence, believers have from the Divine promise, which makes them very sweet, and very sure. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. Sarah thinks this too good news to be true; she laughed, and therefore cannot as yet find in her heart to believe it. Sarah laughed. We might not have thought there was a difference between Sarah's laughter and Abraham's, ch. 17:17; but He who searches the heart, saw that the one sprung from unbelief, and the other from faith. She denied that she had laughed. One sin commonly brings in another, and it is not likely we shall strictly keep to truth, when we question the Divine truth. But whom the Lord loves he will rebuke, convict, silence, and bring to repentance, and if they sin before him.

The two who are supposed to have been created angels went toward Sodom. The one who is called Jehovah throughout the chapter, continued with Abraham, and would not hide from him the thing he intended to do. Though God long forbears with sinners, from which they fancy that the Lord does not see, and does not regard; yet when the day of his wrath comes, he will look toward them. The Lord will give Abraham an opportunity to intercede with him, and shows him the reason of his conduct. Consider, as a very bright part of Abraham's character and example, that he not only prayed with his family, but he was very careful to teach and rule them well. Those who expect family blessings must make conscience of family duty. Abraham did not fill their heads with matters of doubtful dispute; but he taught them to be serious and devout in the worship of God, and to be honest in their dealings with all men. Of how few may such a character be given in our days! How little care is taken by masters of families to ground those under them in the principles of religion! Do we watch from sabbath to sabbath whether they go forward or backward?

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.

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:’ “Vita comite revertar.” See Vulgate , where the expression is “Revertens veniam ad to tempore illo, vita comite.” 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, “Patrem ex vetula effoetaque muliere fieri posse.” 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. The following passage is not translated: — “Quo genere loquendi verecunde menses notat qui mulieribus fluunt. Una autem cum fluxu menstruo desinit concipiendi facultas.” 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 פלא ( 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. Does not the English version fully express this meaning? “Is anything too hard for the Lord?” — Ed. 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. “Copulativa in causalem resolvenda est.” — Vatablus in Poli Syn. The meaning of the expression is, that the word “and,” at the beginning of the verse, should be translated “for.” The ו ( vau ) not being intended as a copulative, simply to connect this sentence with the former, but as a causal conjunction, or one which stated the reason for the course before determined upon. In calling the conjunction an adverb, Calvin follows the practice of many writers, who give this as a common title to prepositions, conjunctions, and interjections. — Ed 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, he traces the cause of his beneficence to himself, and not to the merits of Abraham; for the blessing of Abraham flowed from no other source than the Divine Fountain. And we learn from the passage, what experience also teaches, that it is the peculiar privilege of the Church, to know what the Divine judgments mean, and what is their tendency. When God inflicts punishment upon the wicked, he openly proves that he is indeed the Judge of the world; but because all things seem to happen by chance, the Lord illuminates his own children by his word, lest they should become blind, with the unbelievers. So formerly, when he stretched forth his hand over all regions of the world, he yet confined his sacred word within Judea; that is, when he smote all nations with slaughter and with adversity, he yet taught his only elect people, by his word through the prophets, that he was the Author of these punishments; yea, he predicted beforehand that they would take place; as it is written in Amos, (Amos 3:7,)

‘Shall there be anything which the Lord will hide from his servants the prophets?’

Let us therefore remember, that from the time when God begins to be kind towards us, he is never weary, until, by adding one favor to another, he completes our salvation. Then, after he has once adopted us, and has shone into our minds by his word, he holds the torch of the same word burning before our eyes, that we may, by faith, consider those judgments and punishments of iniquity which the impious carelessly neglect. Thus it becomes the faithful to be employed in reflecting on the histories of all times, that they may always form their judgment from the Scripture, of the various destructions which, privately and publicly, have befallen the ungodly. But it is asked; was it necessary that the destruction of Sodom should be explained to Abraham, before it happened? I answer, since we are so dull in considering the works of God, this revelation was by no means superfluous. Although the Lord proclaims aloud that adversity is the rod of his anger; scarcely any one hearkens to it, because, through the depraved imaginations of our flesh, we ascribe the suffering to some other cause. But the admonition, which precedes the event, does not suffer us to be thus torpid, nor to imagine that fortune, or any thing else which we may fancy, stands in the place of God’s word. Thus it necessarily happened, in former times, that the people, although iron-hearted, were more affected by these predictions than they would have been had they been admonished by the prophets, after they had received punishment. Wherefore, from them, it will be proper for us to assume a general rule, in order that the judgments of God, which we daily perceive, may not be unprofitable to us.

The Lord declares to his servant Abraham that Sodom was about to perish, while it was yet entire, and in the full enjoyment of its pleasures. Hence no doubt remains, that it did not perish by chance, but was subjected to divine punishment. Hence also, when the cause of the punishment is thus declared beforehand, it will necessarily far more effectually pierce and stimulate the minds of men. We must afterwards come to the same conclusion, concerning other things; for although God does not declare to us, what he is about to do, yet he intends us to be eyewitnesses of his works and prudently to weigh their causes, and not to be dazzled by a confused beholding of them, like unbelievers, ‘who seeing, see not,’ and who pervert their true design.

19. For I know him, that he will command his children . The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit. And the simple meaning of the passage is, that Abraham is admitted to the counsel of God, because he would faithfully fulfill the office of a good householder, in instructing his own family. Hence we infer, that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his race. Which is carefully to be observed; for this sentence is to the same effect, as if God, in the person of Abraham, addressed all his posterity. And truly, God does not make known his will to us, that the knowledge of it may perish with us; but that we may be his witnesses to posterity and that they may deliver the knowledge received through us, from hand to hand, (as we say,) to their descendants. Wherefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children. In this manner the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use; but that each may edify others, according to his own calling, and to the measure of his faith. There is however no doubt, that the gross ignorance which reigns in the world, is the just punishment of men’s idleness. For whereas the greater part close their eyes to the offered light of heavenly doctrine; yet there are those who stifle it, by not taking care to transmit it to their children. The Lord therefore righteously takes away the precious treasure of his word, to punish the world for its sloth. The expression after him is also to be noticed; by which we are taught that we must not only take care of our families, to govern them duly, while we live; but that we must give diligence, in order that the truth of God, which is eternal, may live and flourish after our death; and that thus, when we are dead, a holy course of living may survive and remain. Moreover, we hence infer, that those narratives which serve to inspire terror, are useful to be known. For our carnal security requires sharp stimulants whereby we may be urged to the fear of God. And lest any one should suppose that this kind of doctrine belongs only to strangers, the Lord specially appoints it for the sons of Abraham, that is, for the household of the Church. For those interpreters are infatuated and perverse, who contend that faith is overturned if consciences are alarmed. For whereas nothing is more contrary to faith than contempt and torpor; that doctrine best accords with the preaching of grace, which so subdues men to the fear of God, that they, being afflicted and famishing, may hasten unto Christ.

And they shall keep the way of the Lord . Moses intimates, in these words, that the judgment of God is proposed, not only in order that they who, by negligence, please themselves in their vices, may be taught to fear, and that being thus constrained, they may sigh for the grace of Christ; but also to the end that the faithful themselves, who are already endued with the fear of God, may advance more and more in the pursuit of piety. For he wills that the destruction of Sodom should be recorded, both that the wicked may be drawn to God, by the fear of the same vengeance, and that they who have already begun to worship God, may be better formed to true obedience. Thus the Law avails, not only for the beginning of repentance, but also for our continual progress. When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had before mentioned. This, however, is not a complete definition; but from the duties of the Second Table, he briefly shows, by the figure synecdoche , what God chiefly requires of us. And it is not unusual in Scripture, to seek a description of a pious and holy life, from the Second Table of the Law; not because charity is of more account than the worship of God, but because they who live uprightly and innocently with their neighbors, give evidence of their piety towards God. In the names of justice and judgment he comprehends that equity, by which to every one is given what is his own. If we would make a distinction, justice is the name given to the rectitude and humanity which we cultivate with our brethren, when we endeavor to do good to all, and when we abstain from all wrong, fraud, and violence. But judgment is to stretch forth the hand to the miserable and the oppressed, to vindicate righteous causes, and to guard the weak from being unjustly injured. These are the lawful exercises in which the Lord commands his people to be employed.

That the Lord may bring upon Abraham that which he hath spoken of him . Moses intimates that Abraham should become possessed of the grace promised to him, if he instructed his children in the fear of the Lord, and governed his household well. But under the person of one man, a rule common to all the pious is delivered: for they who are negligent in this part of their duty, cast off or suppress, as much as in them lies, the grace of God. Therefore, that the perpetual possession of the gifts of God may remain to us, and survive to posterity, we must beware lest they be lost through our neglect. Yet it would be false for any one hence to infer, that the faithful could either cause or deserve, by their own diligence, that God should fulfill those things which he has promised. For it is an accustomed method of speaking in Scripture, to denote by the word that the consequence rather than the cause. For although the grace of God alone begins and completes our salvation; yet, since by obeying the call of God, we fulfill our course, we are said, also in this manner, to obtain the salvation promised by God.

20. The cry of Sodom . The Lord here begins more clearly to explain to Abraham his counsel concerning the destruction of the five cities; although he only names Sodom and Gomorrah, which were much more famous than the rest. But before he makes mention of punishment, he brings forward their iniquities, to teach Abraham that they justly deserved to be destroyed: otherwise the history would not tend to instruction. But when we perceive that the anger of God is provoked by the sin of man, we are inspired with a dread of sinning. In saying that the “cry was great,” “Clamorem pro scelerum gravitate multiplicatum fuisse.” he indicates the grievousness of their crimes, because, although the wicked may promise themselves impunity, by concealing their evils, and although these evils may be silently and quietly borne by men; yet their sin will necessarily sound aloud in the ears of God. Therefore this phrase signifies, that all our deeds, even those of which we think the memory to be buried, are presented before the bar of God, and that they, even of themselves, demand vengeance, although there should be none to accuse.

21. I will go down now . Since this was a signal example of the wrath of God, which He intends to be celebrated through all ages, and to which he frequently refers in the Scripture; therefore Moses diligently records those things which are especially to be considered in divine judgments; just as, in this place, he commends the moderation of God, who does not immediately fulminate against the ungodly and pour out his vengeance upon them; but who, when affairs were utterly desperate, at length executes the punishment which had been long held suspended over them. And the Lord does not testify in vain, that he proceeds to inflict punishment in a suitable and rightly attempered order; because, whenever he chastises us, we are apt to think that he acts towards us more severely than is just. Even when, with astonishing forbearance, he waits for us, until we have come to the utmost limit of impiety, and our wickedness has become too obstinate to be spared any longer; still we complain of the excessive haste of his rigour. Therefore he presents as in a conspicuous picture, his equity in bearing with us, in order that we may know, that he never breaks forth to inflict punishment, except on those who are mature in crime. Now, if, on the other hand, we look at Sodom; there a horrible example of stupor meets our eyes. For the men of Sodom go on, as if they had nothing to do with God; their sense of good and evil being extinguished, they wallow like cattle in every kind of filth; and just as if they should never have to render an account of their conduct, they flatter themselves in their vices. Since this disease too much prevails in all ages, and is at present far too common, it is important to mark this circumstance, that at the very time when the men of Sodom, having dismissed all fear of God, were indulging themselves, and were promising themselves impunity, however they might sin, God was taking counsel to destroy them, and was moved, by the tumultuous cry of their iniquities, to descend to earth, while they were buried in profound sleep. Wherefore, if God, at any time, defers his judgments; let us not, therefore, think ourselves in a better condition; but before the cry of our wickedness shall have wearied his ears may we, aroused by His threats, quickly hasten to appease Him. Since, however, such forbearance of God cannot be comprehended by us, Moses introduces Him as speaking according to the manner of men.

Whether they have done altogether according to the cry of it. “Fecerint consummationem.” If they have brought it to a consummation. “Assavoir s’ils ont accompli.” If indeed they have accomplished, etc. — French Tr The Hebrew noun כלא ( cala ,) which Moses here uses, means the perfection, or the end of a thing, and also its destruction. Therefore, Jerome turns it, ‘If they shall have completed it in act.’ I have, indeed, no doubt but Moses intimates, that God came down, in order to inquire whether or not their sins had risen to the highest point: just as he before said, that the iniquities of the Amorites were not yet full. The sum of the whole then is; the Lord was about to see whether they were altogether desperate, as having precipitated themselves into the lowest depths of evil; or whether they were still in the midst of a course, from which it was possible for them to be recalled to a sound mind; forasmuch as he was unwilling utterly to destroy those cities, if, by any method, their wickedness was curable. Others translate the passage, ‘If they have done this, their final destruction is at hand: but if not, I will see how far they are to be punished.’ But the former sense is most accordant with the context.

22. But Abraham stood yet before the Lord . Moses first declares that the men proceeded onwards, conveying the impression, that having finished their discourse, they took leave of Abraham, in order that he might return home. He then adds, that Abraham stood before the Lord, as persons are wont to do, who, though dismissed, do not immediately depart, because something still remains to be said or done. Moses, when he makes mention of the journey, with propriety attributes the name of men to the angels; but he does not, however, say, that Abraham stood before men , but before the face of God; because, although with his eyes, he beheld the appearance of men, he yet, by faith, looked upon God. And his words sufficiently show, that he did not speak as he would have done with a mortal man. Whence we infer, that we act preposterously, if we allow the external symbols, by which God represents himself, to retard or hinder us from going directly to Him. By nature, truly, we are prone to this fault; but so much the more must we strive, that, by the sense of faith, we may be borne upwards to God himself, lest the external signs should keep us down to this world. Moreover, Abraham approaches God, for the sake of showing reverence. For he does not, in a contentious spirit, oppose God, as if he had a right to intercede; he only suppliantly entreats: and every word shows the great humility and modesty of the holy man. I confess, indeed, that at times, holy men, carried away by carnal sense, have no self-government, but that, indirectly at least, they murmur against God. Here, however, Abraham addresses God with nothing but reverence, nor does anything fall from him worthy of censure; yet we must notice the affection of mind by which Abraham had been impelled to interpose his prayers on behalf of the inhabitants of Sodom. Some suppose, that he was more anxious concerning the safety of his nephew alone than for Sodom and the rest of the cities; but that, being withheld by modesty, he would not request one man expressly to be given to him, while he entirely neglected a great people. But it is, by no means, probable that he made use of such dissimulation. I certainly do not doubt, that he was so touched with a common compassion towards the five cities that he drew near to God as their intercessor. And if we weigh all things attentively, he had great reasons for doing so. He had lately rescued them from the hand of their enemies; he now suddenly hears that they are to be destroyed. He might imagine that he had rashly engaged in that war; that his victory was under a divine curse, as if he had taken arms against the will of God, for unworthy and wicked men; and it was possible that he would be not a little tormented by such thoughts. Besides, it was difficult to believe them all to have been so ungrateful, that no remembrance of their recent deliverance remained among them. But it was not lawful for him, by a single word, to dispute with God, after having heard what He had determined to do. For God alone best knows what men deserve, and with what severity they ought to be treated. Why then does not Abraham acquiesce? Why does he imagine to himself that there are some just persons in Sodom, whom God has overlooked, and whom he hastens to overwhelm in a common destruction with the rest? I answer, that the sense of humanity by which Abraham was moved, was pleasing to God. Firsts because, as was becoming, he leaves the entire cognizance of the fact with God. Secondly, because he asks with sobriety and submission, for the sole cause of obtaining consolation. There is no wonder that he is terrified at the destruction of so great a multitude. He sees men created after the image of God; he persuades himself that, in that immense crowd, there were, at least, a few who were upright, or not altogether unjust, and abandoned to wickedness. He therefore alleges before God, what he thinks available to procure their forgiveness. He may, however, be thought to have acted rashly, in requesting impunity to the evil, for the sake of the good; for he desired God to spare the place, if he should find fifty good men there. I answer, that the prayers of Abraham did not extend so far as to ask God not to scourge those cities, but only not to destroy them utterly; as if he had said ‘O Lord, whatever punishment thou mayest inflict upon the guilty, wilt thou not yet leave some dwelling place for the righteous? Why should that region utterly perish, as long as a people shall remain, by whom it may be inhabited?’ Abraham, therefore, does not desire that the wicked, being mixed with the righteous, should escape the hand of God: but only that God, in inflicting public punishment on a whole nation, should nevertheless exempt the good who remained from destruction.

23. Wilt thou also destroy the righteous with the wicked? It is certain that when God chastises the body of a people, he often involves the good and the reprobate in the same punishment. So Daniel, Ezekiel, Ezra, and others like them, who worshipped God in purity in their own country, were suddenly hurried away into exile, as by a violent tempest: notwithstanding it had been said

‘The land vomiteth out her inhabitants, because of their iniquities,’ (Leviticus 18:25.)

But when God thus seems to be angry with all in common, it behoves us to fix our eyes on the end, which shall evidently discriminate the one from the other. For if the husband man knows how to separate the grains of wheat in his barn, which with the chaff are trodden under the feet of the oxen, or are struck out with the flail; much better does God know how to gather together his faithful people, — when he has chastised them for a time, — from among the wicked, (who are like worthless refuse,) that they may not perish together; yea, by the very event, he will, at length, prove that he would not permit those whom he was healing by his chastisements to perish. For, so far is he from hastening to destroy his people, when he subjects them to temporal punishments, that he is rather administering to them a medicine which shall procure their salvation. I do not however doubt, that God had denounced the final destruction of Sodom; and in this sense Abraham now takes exception, that it was by no means consistent, that the same ruin should alike fall on the righteous and the ungodly. There will, however, be no absurdity in saying, that Abraham, having good hope of the repentance of the wicked, asked God to spare them; because it often happens that God, out of regard to a few, deals gently with a whole people. For we know, that public punishments are mitigated, because the Lord looks upon his own with a benignant and paternal eye. In the same sense the answer of God himself ought to be understood, ‘If in the midst of Sodom I find fifty righteous, I will spare the whole place for their sake.’ Yet God does not here bind himself by a perpetual rule, so that it shall not be lawful for him, as often as he sees good, to bring the wicked and the just together to punishment. And, in order to show that he has free power of judging, he does not always adhere to the same equable moderation in this respect. He who would have spared Sodom on account of ten righteous persons, refused to grant the same terms of pardon to Jerusalem. (Matthew 11:24.) Let us know, therefore, that God does not here lay himself under any necessity; but that he speaks thus, in order to make it better known, that he does not, on light grounds, proceed to the destruction of a city, of which no portion remained unpolluted.

25. Shall not the Judge of all the earth do right? He does not here teach God His duty, as if any one should say to a judge, ‘See what thy office requires, what is worthy of this place, what suits thy character;’ but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie. Paul seems to have taken from this place the answer with which he represses the blasphemy of those who charge God with unrighteousness.

‘Is God unrighteous? Far from it, for how should there be unrighteousness with Him who judges the world?’ (Romans 3:5,6.)

This method of appeal would not always avail among earthly judges; who are sometimes deceived by error, or perverted by favor, or inflamed with hatred, or corrupted by gifts, or misled by other means, to acts of injustice. But since God, to whom it naturally belongs to judge the world, is liable to none of these evils, it follows, that He can no more be drawn aside from equity, than he can deny himself to be God.

27. Which am but dust and ashes . Abraham speaks thus for the sake of obtaining pardon. For what is mortal man when compared with God? He therefore confesses that he is too bold, in thus familiarly interrogating God; yet he desires that this favor may be granted unto him, by the Divine indulgence. It is to be noted, that the nearer Abraham approaches to God, the more fully sensible does he become of the miserable and abject condition of men. For it is only the brightness of the glory of God which covers with shame and thoroughly humbles men, when stripped of their foolish and intoxicated self-confidence. Whosoever, therefore, seems to himself to be something, let him turn his eyes to God, and immediately he will acknowledge himself to be nothing. Abraham, indeed was not forgetful that he possessed a living soul; but he selects what was most contemptible, in order to empty himself of all dignity. It may seem, however, that Abraham does but sophistically trifle with God, when, diminishing gradually from the number first asked, he proceeds to his sixth interrogation. I answer, that this was rather to be considered as the language of a perturbed mind. At first he anxiously labors for the men of Sodom, wherefore he omits nothing which may serve to mitigate his solicitude. And as the Lord repeatedly answers him so mildly, we know that he had not been deemed importunate, nor troublesome. But if he was kindly heard, when pleading for the inhabitants of Sodom, even to his sixth petition; much more will the Lord hearken to the prayers which any one may pour out for the Church and household of faith. Moreover, the humanity of Abraham appears also in this, that although he knows Sodom to be filled with vilest corruptions, he cannot bring his mind to think that all are infected with the contagion of wickedness; but he rather inclines to the equitable supposition, that, in so great a multitude, some just persons may be concealed. For this is a horrible prodigy, that the filth of iniquity should so pervade the whole body, as to allow no member to remain pure. We are, however, taught by this example, how tyrannically Satan proceeds when once the dominion of sin is established. And certainly, seeing the propensity of men to sin, and the facility for sinning are so great, it is not surprising that one should be corrupted by another, till the contagion reached every individual. For nothing is more dangerous than to live where the public license of crime prevails; yea, there is no pestilence so destructive, as that corruption of morals, which is opposed neither by laws nor judgments, nor any other remedies. And although Moses, in the next chapter Genesis 18:1, explains the most filthy crime which reigned in Sodom, we must nevertheless remember what Ezekiel teaches (Ezekiel 16:48,49,) that the men of Sodom did not fall at once into such execrable wickedness; but that in the beginning, luxury from the fullness of bread prevailed, and that, afterwards, pride and cruelty followed. At length, when they were given up to a reprobate mind, they were also driven headlong into brutal lusts. Therefore if we dread this extreme of inordinate passion, let us cultivate temperance and frugality; and let us always fear, lest a superfluity of food should impel us to luxury; lest our minds should be infected with pride on account of our wealth, and lest delicacies should tempt us to give the reins to our lusts.

CHAPTER 19.

Genesis 19:1-38

1. And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

1. Et venerunt duo angeli in Sedom vesperi, Lot autem sedebat in porta Sedom: et vidit Lot et surrexit in occursum eorum, et incurvavit se facie super terram.

2. And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

2. Et dixit, Ecce, nunc domini mei, declinate obsecro ad domum servi vestri, et pernoctate, et lavate pedes vestros: et mane surgetis, et pergetis in viam vestram. Et dixerunt, Nequaquam, sed in platea pernoctabimus.

3. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

3. Et vehementer compulit eos, et declinaverunt ad eum, veneruntque ad domum ejus: et fecit eis convivium, et infermentata coxit, et comederunt.

4. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

4. Antequam dormirent, viri civitatis, viri Sedom gyro cinxerunt domum a puero usque ad senem, omnis populus ab extremo.

5. And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

5. Et vocaverunt Lot, et dixerunt ei, Ubi sunt viri qui venerunt ad to nocte? educ eos ad nos, et cognoscemus eos.

6. And Lot went out at the door unto them, and shut the door after him,

6. Et egressus est ad eos Lot ad ostium, et ostium clausit post se.

7. And said, I pray you, brethren, do not so wickedly.

7. Et dixit, Ne quaeso, fratres mei, malefaciatis.

8. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

8. Ecce, nunc mihi sunt duae filiae, quae non cognoverunt virum, educam nunc eas ad vos, et facite eis sicut bonum erit oculis vestris: tantum viris istis ne faciatis quicquam, eo quod venerunt in umbram tigni mei.

9. And they said, Stand back. And they said again , This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

9. Verum dixerunt, Accede huc. Dixerunt praeterea, Unus venit ad perigrinandum, et judicabit judicando? nunc magis malefaciemus tibi quam ipsis. Et vim fecerunt in virum ipsum Lot valde: et appropinquaverunt ut frangerent ostium.

10. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

10. At miserunt viri manum suam, et introduxerunt Lot ad se in domum, et ostium clauserunt.

11. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

11. Viros autem, qui erant ad ostium domus, percusserunt caecitate, a minimo usque ad maximum, et laboraverunt ut invenirent ostium.

12. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:

12. Et dixerunt viri ad Lot, Adhuc est aliquis tibi hic? generum, et filios tuos, et filias tuas, et omnia, quae sunt tibi in civitate, educ de loco:

13. For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

13. Quia disperdimus nos locum hunc, eo quod crevit clamor eorum coram Jehova: et misit nos Jehova ad perdendum eum.

14. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.

14. Et egressus est Lot, et loquutus est ad generos suos, qui acceperant filias ejus, et dixit, Surgite, egredimini de loco isto, quia disperdit Jehova civitatem: et fuit sicut ludens in oculis generorum suorum.

15. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

15. Quum vero aurora ascendisset, instabant angeli ipsi Lot, dicendo, Surge, cape uxorem tuam, et duas filias tuas, quae adsunt, ne forte pereas in punitione civitatis.

16. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.

16. Et tardabat: et apprehenderunt viri manum ejus, et manum uxoris ejus, et manum duarum filiarum ejus, eo quod parceret Jehova ei: et eduxerunt eum, et posuerunt eum extra urbem.

17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

17. Et fuit, quum eduxissent ipsi eos foras, dixit, Evade pro anima tua, ne respicias post to, nec stes in tota planitie: in monte serva to, ne forte pereas.

18. And Lot said unto them, Oh, not so, my Lord:

18. Et dixit Lot ad eos, Ne quaeso domini mei:

19. Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

19. Ecce, nuncinvenit servus tuus gratiam in oculis tuis, et magnificasti misericordiam tuam, quam fecisti mecum, ut vivificares animam meam: et ego non potero servare me in monte, ne forte haereat mihi malum, et moriar:

20. Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, ( is it not a little one?) and my soul shall live.

20. Ecce, nunc civitas ista propinqua, ut fugiam illuc, et est parva: evadam nunc illuc: numquid non parva est, et vivet anima mea?

21. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.

21. Et dixit ad eum, Ecce, suscepi faciem tuam etiam in hoc, ut non suvbertam civitatem, ut loquutus es.

22. Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.

22. Festina, serva to illuc: quia non potero facere quicquam, donec ingrediaris illuc: idcirco vocavit nomen civitatis Sohar.

23. The sun was risen upon the earth when Lot entered into Zoar.

23. Sol egressus est super terram, et Lot ingressus est Sohar.

24. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;

24. Et Jehova pluit super Sedom et super Hamorah sulphur et ignem a Jehova e coelis.

25. And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

25. Et subvertit civitates istas, et omnem planitiem, et omnes habitatores urbium, et germen terrae.

26. But his wife looked back from behind him, and she became a pillar of salt.

26. Et respexit uxor ejus post eum, et effecta est statua salis.

27. And Abraham gat up early in the morning to the place where he stood before the LORD:

27. Et surrexit Abraham mane ad locum, ubi steterat coram Jehova.

28. And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

28. Et respexit super faciem Sedom et Hamorah, et super omnem faciem terrae planitiei: et videt, et ecce, ascendebat fumus terrae sicut fumus fornacis.

29. And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

29. Et fuit, quum disperderet Deus urbes planitiei, recordatus est Deus Abraham, et emisit Lot e medio subversionis, quando subvertit civitates, in quarum una habitabat Lot.

30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

30. Et ascendit Lot de Sohar, et habitavit in monte, et duae filiae ejus cum eo: quia timuit habitare in Sohar, et habitavit in spelunca, ipse et duae filiae ejus.

31. And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

31. Et dixit primogenita ad minorem, Pater noster senex est, et vir non est in terra, ut ingrediatur ad nos secundum morem universae terrae.

32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

32. Veni, potum demus patri nostro vinum, et dormiamus cum eo, et vivificemus de patre nostro semen.

33. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

33. Et potum dederunt patri suo vinum, nocte ipsa: et ingressa est primogenita, et dormivit cum patre suo, qui non cognovit, quando dormivit ipsa, nec quando surrexit ipsa.

34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

34. Et fuit postridie, dixit primogenita ad minorem, Ecce, dormivi heri sero cum patre meo: potum demus ei vinum etiam hac nocte, et ingredere, dormi cum eo, et vivificemus de patre nostro semen.

35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

35. Et potum dederunt etiam nocte ipsa patri suo vinum: et surrexit minor, et dormivit cum eo: nec cognovit quando dormivit ipsa, nec quando surrexit ipsa.

36. Thus were both the daughters of Lot with child by their father.

36. Et conceperunt duae filiae Lot de patre suo.

37. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

37. Et peperit primogenita filium, et vocavit nomen ejus Moab: ipse est pater Moab usque ad diem hanc.

38. And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

38. Et minor etiam ipsa peperit filium, et vocavit nomen ejus Ben — Hammi: ipse est pater filiorum Hammon usque ad diem hanc.

CHAPTER 18

Ge 18:1-8. Entertainment of Angels.

1. the Lord appeared--another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.

plains of Mamre--rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.

sat in the tent door--The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.

2. lift up his eyes ... and, lo, three men--Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.

he ran to meet them--When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.

3. My Lord, if now I have found favor--The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.

5. for therefore are ye come--No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.

6. Abraham hastened ... unto Sarah ... make cakes upon the hearth--Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.

7. Abraham ran unto the herd, and fetched a calf--Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required--either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.

8. milk--A bowl of camel's milk ends the repast.

he stood by them under the tree--The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.

Ge 18:9-15. Reproof of Sarah. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (He 13:2).

10. Sarah heard it in the tent door, which was behind him--The women's apartment is in the back of the tent, divided by a thin partition from the men's.

12. Therefore Sarah laughed within herself--Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated offense (Ac 5:4), and nothing but grace saved her (Ro 9:18).

Ge 18:16-22. Disclosure of Sodom's Doom.

16. the men rose ... Abraham went with them--It is customary for a host to escort his guests a little way.

17. the Lord said, Shall I hide--The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.

21. I will go down ... and see--language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (Eze 18:23; Jr 18:7).

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).

33. the Lord ... left communing ... and Abraham returned unto his place--Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Lu 13:9), or because the Lord restrained his mind from further intercession (Jr 7:16; 11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (Ec 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!

And the Lord appeared - See note on Gen 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.

Three men stood by him - נצבים עליו 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 Heb 13:2.

And said, My Lord, etc. - The word is אדני Adonai, not יהוה Yehovah, for as yet Abraham did not know the quality of his guests. For an explanation of this word, See note on Gen 15:8.

Let a little water - be fetched, and wash your feet, etc. - 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, Gen 12:6, and this was the second requisite for the refreshment of a weary traveler, viz., rest in the shade.

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 traveler 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.

Three measures of fine meal - The סאה 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, etc). makes his heroes great eaters. When Eumaeus 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,' etc.

Cowper. Ibid. ver. 419.

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.

And he stood by them under the tree, and they did eat - Nothing is more common in Hindostan than to see travelers 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.

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.

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.

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 Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2. On Abraham's laughing, See note on Gen 17:17.

And the Lord (Jehovah) said, etc. - 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 note on Gen 16:7.

Is any thing too hard for the Lord? - היפלא מיהוה דבר 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, Μη αδυνατησει παρα τῳ Θεῳ ῥημα; which St. Luke adopts almost literatim, only making it an affirmative position instead of a question: Ουκ αδυνατησει παρα τῳ Θεῳ παν ῥημα, which we translate, "With God nothing shall be impossible," Luk 1:37. Many copies of the Septuagint insert the word παν before ῥημα, 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!

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.

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, etc.

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

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.

Because the cry of Sodom and Gomorrah - See note on Gen 13:13.

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

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.

Wilt thou also destroy the righteous with the wicked? - A form of speech similar to that in Gen 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.

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.

Which am but dust and ashes - עפר ואפר 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.

Peradventure ten shall be found there - Knowing that in the family of his nephew the true religion was professed and practiced, 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 travelers 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. Heb 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 fulfill 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; Gen 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 neighbor also; and he who loves his neighbor 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 neighbors 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 fullness of the blessings of the Gospel of peace.

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 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.

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.

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

Sarah laughed within herself - It was not a laughter of faith, like Abraham's, Ge 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, 1Pe 3:6. Sarah obeyed Abraham calling him lord, in token of respect and subjection.

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.

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.

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.

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.

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.

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, 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, 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, Jer 7:16.

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.

1 AND the LORD appeared unto him, in the plains of Mamre, and he sate in the tent door , in the heat of the day .

Waiting for strangers which might pass that way, for whom no publick places being provided in those times and places, vertuous persons used to entertain them in their houses. See Heb. 13. 2.

The time when Travellers, especially in those hot Countries, used to divert and refresh themselves.

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 .

As they seemed to be, though indeed they were Angels in mens shape

A respect usually paid to persons of quality, such as these seemed to be.

Marginal references: Heb. 13. 2.

3 And said, My LORD, if now I have found favour in thy sight *, pass not away, I pray thee, from thy servant:

e He directeth his speech to one who by the Majesty of his countenance and the respect which the other two shewed him seemed to be the chief of them.

4 Let a little water, I pray you, be fetched, and wash your feet , and rest your self under the tree.

A practise usual in those parts, Gen. 10. 2. and 24. 32. [illegible: 1 word] 43. 24. Iohn. 13. 4, 5. 1 Tim. 5. 10. because they used to travel either barefooted, or only with sandals to cover and [illegible: 1+ letters] cure the bottom of their feet.

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.

Not that he saith or thought that this was their design, but an effect of Divine Providence, the meaning is, therefore hath God directed you this way that I might have an occasion of performing my duty to you, which I chearfully embrace.

Marginal references: Heb. [illegible: 1 word].; Heb▪ [illegible: 1 word] [illegible: 1 word].

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 .

Containing each the third part of an Ephah. See E[illegible: 1+ letters]od. 1[illegible: 1+ letters]. 36.

Upon the Coals, or in the warm cinders, or in an oven. He had doubtless other bread ready, but he would have new bread for them, which he thought most grateful.

Marginal references: Heb. [illegible: 1 word].

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 .

To wit, the choicest parts of the calf.

To wait upon them, as the word standing is used, Nehem. 12. 44. Ier. 52. 12.

Either seemingly, as the Scripture oft speaks of things according to appearance; or really, they received the meat into the bodies which they assumed, where it was consumed by a Divine power.

9 And they said unto him , Where is Sarah thy wife? And he said, Behold, in the tent .

(i. e.) One of them, in the name of all, said. Which he did not for his own satisfaction, for he who knew her name, knew also where she was, but to give occasion for the following discourse.

In her Tent: For Men and Women had then their several Tents or Appartments.

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 .

Not in a visible shape, but with my powerful and effectual presence, to fulfill my promise.

This time may respect, either 1. Abram and Sarah, in the time of Life, i. e. when you shall be both alive and in health. But that it belonged to them, it might seem better to understand it thus, in the time when God shall restore life, (i. e.) vigour and activity, to you; for till then both Abrahams body, and Sarahs Womb are expresly said to be dead, Rom. 4. 19. to which deadness this Life may be opposite, and the time of restoring this lost power of Generation may well be called a time of Life, it being a kind of life from the dead, and an impowring of him for a vital action from which he was before disenabled, and for the conveying of Life to a Child, and perpetuating his own life in him. Or, 2. to the Child, according to the time of Life, i. e. in the time which is usual for the Conception, Quickning, and Bringing forth of a living Child. Which interpretation recieveth some countenance, from 2 King. 4. 16. where we have the same phrase. Or, 3. To the year, according to the time, or this time of Life, or living time, i. e. when this time or season of the year shall revive, i. e. return or be restored: As Cities and Buildings are said to be revived when they are Repaired or Rebuilt, as 1 Chron. 11 8. Nehem. 4. 2. And this season might more properly be said to revive and be called the time of Life, because it may be gathered from the heat ver. 1. and their refreshing themselves under the shadow of a tree, that it was the Spring time, when Herbs and Plants and Trees, which seem to be dead in the Winter, recover and shew forth their Life and Vigour: and so the sense may be this, according to this time which is a time of Life, or reviving, wherein as the beauty and Fruits of the Earth will be renewed and revived, so thou and Sarah shall be revived or receive as it were a new Life in the Son that shall be born to you. This sense seems more probable than either of the former; because he speaks of a certain set or appointed time, v. 14. Rom. 9. 9. Gen. 21. 2. and that time was about a year after this, as may appear by comparing Gen. 17 24. and Gen. 21. 5.

(i. e.) At the back of the Angel that spoke with him. Which is here added to shew that he knew her laughter not by the sight of his Eyes, but by his all-seeing Knowledge.

Marginal references: Heb. to the living time.; Chap. 17. 19▪ 21 and 21. [illegible: 1+ letters].

11. Now Abraham and Sarah were old, and well stricken in age, and it ceased to be with Sarah after the manner of women .

As to those monethly effluviums peculiar to her Sex, which are necessary to Conception. Compare Gen. 31. 35.

Marginal references: Chap. 17. 17. Rom. [illegible: 1+ letters]4. 19. Heb. 11. 11, 12.

12 Therefore Sarah laughed within herself , saying, After I am waxed old, shall I have pleasure, my Lord being old also?

Not from joy and admiration, but from distrust and contempt, as if it were incredible.

Heb. In her heart, i. e. she secretly derided it, though none but her self, as she thought, knew it.

Not so much in the conception, as in the education and fruition, of a Child.

Marginal references: Luk. [illegible: 1+ letters]. 18.; 1 Pet. 3. 6.

14 Is any thing too hard for the LORDx? at the time appointed will I return unto thee, according to the time of life, and Sarah shall have a son.

* Heb. Hid from God? So the sense is, though she laughed onely in her heart, it is not unknown to me: Or rather too wonderful for God to effect? Which best suits with the following words.

Marginal references: Jer. 32. 17. Zech. 8. 6. Luk. 1. 37.; Chap. 17. 21.

15 Then Sarah denied , saying, I laughed not, for she was afraid : and he said, Nay, but thou didst laugh.

From the sense of guilt and the discovery of her shame, and the expectation of a sharp rebuke both from this person and from her husband.

From the sense of guilt and the discovery of her shame, and the expectation of a sharp rebuke both from this person and from her husband.

16 And the men rose up from thence, and looked towards Sodom: and Abraham went with them to bring them on the way .

A Civility usual then and afterwards. See Act. 20. 38. and 21. 5. Rom. 15. 24. 1 Cor. 16. 11.

Marginal references: 3 Joh. 6.

17 And the LORD said, shall I hide from Abraham that thing which I do.

q. d. I will not, cannot, hide it: It is against the laws of Friendship to conceal my secrets from him. The interrogation here is in effect a negation, as elsewhere. Compare 2 Sam. 7. 5. with 1 Chron. 17. 4. and Matth. 7. 16. with Luke 6. 43. See also Amos 3. 7.

Marginal references: Amos 3. 7.

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the Earth shall be blessed in him .

(q. d.) Seeing I have done greater things for him, how can I deny him the less? Compare the argument, Rom. 8. 32. Gods ways are not like mens ways. Former favours to men are arguments why they should do no more, but to God they are motives for the adding of new ones.

Marginal references: Chap. 12. 3. and 22. 18. Acts 3. 25. Gal. 3. 8.

19 For I know him , that he will command his children and his houshold 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 .

I know him to be such an one as I am now describing: Or, I know this concerning him which now follows. Others I love him, and therefore cannot conceal this from him. Words of Knowledge being oft put for Love, as Ier. 1. 5. and 24. 5. Hos. 13. 5. Amos 3. 2.

Or, Instruct, as the word is used, Levit. 14. 5. Deut. 20. 18. and 27. 3. It will not be in vain that I tell him this and give him occasion to pray and to tast my goodness in answering prayers, because he will not smother these things in his own breast, but manifest them to others, and teach them how good God is, who so readily complies with the desires and prayers of men, and how terrible he is to incorrigible sinners, and how evil and bitter a thing it is to sin against God. And so I shall get the end I aim at in all my works, which is that they may be known for the good of others, that they may learn by such examples.

Who will live when he is dead. He will so diligently imprint these things in their minds that they shall never forget them.

(i. e) Observe and walk in the way of Gods precepts: q. d. He shall not lose his design or labour; for what he teacheth they shall learn and practise. See Psal. 51. 15, &c.

(i. e.) To do all things that are good and right and just both to God and Men. Compare Psal. 119. 121.

(i. e.) That Abraham and his posterity, keeping the conditions of the Covenant required on their part, God may without any blemish to his honour or justice give all those good things which he hath promised to them.

20 And the LORD said, Because the cry of Sodom and Gomorrha is great, and because their sin is very grievous:

Sins are said to cry when they are gross and manifest and impudent and such as highly provoke God to anger.

He names only these two, as being the most eminent in state and exemplary in wickedness, but under them he includes the rest, as appears by the story.

Marginal references: Chap. 4. 10. and 19. 13. Jam. 5. 4.

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.

(i. e.) Enquire into the truth of the thing. God here speaks after the manner of men, and for the example and instruction of Judges to search into causes ere they pass sentence.

Heb. Whether they have made a consummation or accomplishment, i. e. whether they have filled up the measure of their sins. Compare Gen. 15. 16. Matth. 23. 32. Iames 1. 15.

Marginal references: Chap. 11. 5.; Heb. made a full end.

22 And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the LORD .

(i. e.) Two of them: For the third stayed with Abraham, as it here follows.

The third of these persons whom now he perceived to be the Lord himself who had assumed an humane shape.

23 And Abraham drew near , and said, wilt thou also destroy the righteous with the wicked?

(i. e.) Approached unto God to enquire of him, and to pray unto him: For so the phrase of drawing near to God is used, 1 Sam. 14. 36. Psal. 73. 28. Isa. 29. 13. Heb. 10. 22.

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?

(i. e.) in the Cities concerned as appears by ver. 20. & 19. 25. The singular number for the plural as is frequent, as Gen. 3. 2. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. and oft elsewhere. Or, the City S[illegible: 1+ letters]om alone is mentioned but the rest are comprehended under it, either because of its eminency, or because they were subject or subordinate to it, as may seem probable from the History, Gen. 14.

Marginal references: Jer. 5. 1.

25. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous shall be as the wicked, that be far from thee: shall not the judge of all the Earth do right .

Now he clearly perceiveth that this person was no less than the Creator, Governour and [illegible: 1+ letters]udge of the World, even the second person in the blessed Trinity, to whom that Title and work is ascribed, as Iohn 5. 22, 27. Acts 10. 42. and 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, Eccles. 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, Rom. 6. last. 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 vertue of Gods gracious Covenant and Promise did accrue to Pious and Vertuous persons, especially in the times of the Old Testament, when temporal promises were more expresly and particularly made to good men.

Marginal references: Job 8. 3. and 34. 17. Rom. 3. 6.

27 And Abraham answered and said, Behold, now I have taken upon me to speak unto the LORD, which am but dust and ashes :

In regard of the composition of my body which was taken out of the dust and shall return into it again. See Gen. 3. 19. Iob 4. 19. Eccles. 12. 7. 1 Cor. 15. 47, 48.

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.

Heb. for five, or because of five, to wit, which are lacking or wanting. The same supplement we have also Psal. 109. 24. Lam. 4. 9.

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 tens sake.

Abraham in modesty could proceed no further, and being a good man himself he had a charitable opinion of others, and thought there certainly were so many good men in all those Cities, especially including Lot and his Family. No doubt Abraham remembered Lot in his Prayers, but that large and generous soul could not content himself with Lots preservation but aims at the saving of the whole Cities, which when he saw was doubtful and unlikely, he prayed for his deliverance out of that common destruction, as may be gathered from Gen. 19. 29.

Marginal references: Judg. 6. 39.

Visit of Jehovah, With Two Angels, to Abraham’s Tent - Genesis 18

Having been received into the covenant with God through the rite of circumcision, Abraham was shortly afterwards honoured by being allowed to receive and entertain the Lord and two angels in his tent. This fresh manifestation of God had a double purpose, viz., to establish Sarah’s faith in the promise that she should bear a son in her old age (Gen 18:1-15), and to announce the judgment on Sodom and Gomorrah (vv. 16-33).

Gen 18:1-5

When sitting, about mid-day, in the grove of Mamre, in front of his tent, Abraham looked up and unexpectedly saw three men standing at some distance from him (עליו above him, looking down upon him as he sat), viz., Jehovah (Gen 18:13) and two angels (Gen 19:1); all three in human form. Perceiving at once that one of them was the Lord (אדני, i.e., God), he prostrated himself reverentially before them, and entreated them not to pass him by, but to suffer him to entertain them as his guests: “Let a little water be fetched, and wash your feet, and recline yourselves (השּׁען( sevle to recline, leaning upon the arm) under the tree.” - “Comfort your hearts:” lit., “strengthen the heart,” i.e., refresh yourselves by eating and drinking (Jdg 19:5; 1Ki 21:7). “For therefore (sc., to give me an opportunity to entertain you hospitably) have ye come over to your servant:” כּן על כּי does not stand for כּי כּן על (Ges. thes. p. 682), but means “because for this purpose” (vid., Ewald, §353).

Gen 18:6-8

When the three men had accepted the hospitable invitation, Abraham, just like a Bedouin sheikh of the present day, directed his wife to take three seahs (374 cubic inches each) of fine meal, and back cakes of it as quickly as possible (עגּות round unleavened cakes baked upon hot stones); he also had a tender calf killed, and sent for milk and butter, or curdled milk, and thus prepared a bountiful and savoury meal, of which the guests partook. The eating of material food on the part of these heavenly beings was not in appearance only, but was really eating; an act which may be attributed to the corporeality assumed, and is to be regarded as analogous to the eating on the part of the risen and glorified Christ (Luk 24:41.), although the miracle still remains physiologically incomprehensible.

Gen 18:9-15

During the meal, at which Abraham stood, and waited upon them as the host, they asked for Sarah, for whom the visit was chiefly intended. On being told that she was in the tent, where she could hear, therefore, all that passed under the tree in front of the tent, the one whom Abraham addressed as Adonai (my Lord), and who is called Jehovah in Gen 18:13, said, “I will return to thee (חיּה כּעת) at this time, when it lives again” (חיּה, reviviscens, without the article, Ges. §111, 2 b), i.e., at this time next year; “and, behold, Sarah, thy wife, will (then) have a son.” Sarah heard this at the door of the tent; “and it was behind Him” (Jehovah), so that she could not be seen by Him as she stood at the door. But as the fulfilment of this promise seemed impossible to her, on account of Abraham’s extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee,” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah’s, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).

Gen 18:16-19

After this conversation with Sarah, the heavenly guests rose up and turned their faces towards the plain of Sodom (פּני על, as in Gen 19:28; Num 21:20; Num 23:28). Abraham accompanied them some distance on the road; according to tradition, he went as far as the site of the later Caphar barucha, from which you can see the Dead Sea through a ravine, - solitudinem ac terras Sodomae. And Jehovah said, “Shall I hide from Abraham what I propose to do? Abraham is destined to be a great nation and a blessing to all nations (Gen 12:2-3); for I have known, i.e., acknowledged him (chosen him in anticipative love, ידע as in Amo 3:2; Hos 13:4), that he may command his whole posterity to keep the way of Jehovah, to practise justice and righteousness, that all the promises may be fulfilled in them.” God then disclosed to Abraham what he was about to do to Sodom and Gomorrah, not, as Kurtz supposes, because Abraham had been constituted the hereditary possessor of the land, and Jehovah, being mindful of His covenant, would not do anything to it without his knowledge and assent (a thought quite foreign to the context), but because Jehovah had chosen him to be the father of the people of God, in order that, by instructing his descendants in the fear of God, he might lead them in the paths of righteousness, so that they might become partakers of the promised salvation, and not be overtaken by judgment. The destruction of Sodom and the surrounding cities was to be a permanent memorial of the punitive righteousness of God, and to keep the fate of the ungodly constantly before the mind of Israel. To this end Jehovah explained to Abraham the cause of their destruction in the clearest manner possible, that he might not only be convinced of the justice of the divine government, but might learn that when the measure of iniquity was full, no intercession could avert the judgment-a lesson and a warning to his descendants also.

Gen 18:20 “The cry of Sodom and Gomorrah, yea it is great; and their sin, yea it is very grievous.” The cry is the appeal for vengeance or punishment, which ascends to heaven (Gen 4:10). The כּי serves to give emphasis to the assertion, and is placed in the middle of the sentence to give the greater prominence to the leading thought (cf. Ewald, §330).

Gen 18:21-33

God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה, lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nah 1:8-9; Jer 4:27; Jer 5:10): כּלה is a noun, as Isa 10:23 shows, not an adverb, as in Exo 11:1. After this explanation, the men (according to Gen 19:1, the two angels) turned from thence to go to Sodom (Gen 18:22); but Abraham continued standing before Jehovah, who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah's judicial wrath to Jehovah's covenant grace (Kurtz), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah, but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by “communis erga quinque populos misericordia” (Calvin), but by the love which springs from the consciousness that one’s own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: “sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui.” There may be apparent folly in the words, “Wilt Thou also destroy the righteous with the wicked?” but they were only “violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum.” For Abraham added, “peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive (נשׁא, to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein?” and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was “but dust and ashes” - “dust in his origin, and ashes in the end;” and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Gen 18:32) signifies “only this (one) time more,” as in Exo 10:17. This “seemingly commercial kind of entreaty is,” as Delitzsch observes, “the essence of true prayer. It is the holy ἀναιìδεια, of which our Lord speaks in Luk 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own.” With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah “went His way,” that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten “righteous persons” in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.

Abraham's Interview with the Angels. (b. c. 1898.)

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; 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, 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 it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it 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 it before them; and he stood by them under the tree, and they did eat.

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,

I. How Abraham expected strangers, and how richly his expectations were answered (v. 1): He sat in the tent-door, in the heat of the day; 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 (v. 3), and who is called Jehovah, v. 13. The apostle improves this for the encouragement of hospitality, Heb. xiii. 2. 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.

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 ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, 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, v. 3, 4. 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 eat the bread of him that has an evil eye? Prov. xxiii. 6, 7. (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 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, Jam. ii. 21, 26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job xxxi. 17.

9 And they said unto him, Where is 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 it in the tent-door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and 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 Lord 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 Lord ? 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.

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, Matt. x. 41.

I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb. xi. 11. 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 (v. 9), Where is Sarah thy wife? 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. Where is Sarah thy wife? say the angels. "Behold in the tent," 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 chaste, keepers at home, Tit. ii. 5. 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, Luke ii. 8.

II. The promise is then renewed and ratified, that she should have a son (v. 10): "I will certainly return unto thee, 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, Sarah thy wife shall have a son;" it is repeated again, v. 14. 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 (Rom. ix. 9), 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, 1 Pet. i. 23.

III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it: Sarah laughed within herself, v. 12. It was not a pleasing laughter of faith, like Abraham's (ch. xvii. 17), 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 knows the heart, can judge. The great objection which Sarah could not get over was her age: "I am waxed old, and past childbearing in the course of nature, especially having been hitherto barren, and (which magnifies the difficulty) my lord is old also." Observe here, 1. Sarah calls Abraham her lord; 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. 1 Pet. iii. 6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph. v. 33. 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, Lord, I believe (Heb. xi. 11), and yet must say, Lord, help my unbelief.

IV. The angel reproves the indecent expressions of her distrust, v. 13, 14. 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, Luke x. 40, 41. 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, Why did Sarah laugh? 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: Wherefore did Sarah laugh? Note, It is good to enquire into the reason of our laughter, that it may not be the laughter of the fool, Eccl. vii. 6. "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 Luke i. 18. 4. Here is a question asked which is enough to answer all the cavils of flesh and blood: Is any thing too hard for the Lord? (Heb. too wonderful), that is, (1.) Is any thing so secret as to escape his cognizance? No, not Sarah's laughing, though it was only within herself. 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.

V. Sarah foolishly endeavours to conceal her fault (v. 15): She denied, saying, I did not laugh, thinking nobody could contradict her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. 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 Isa. lvii. 11, Whom hast thou feared, that thou hast lied? But we deceive ourselves if we think to impose upon God; he can and will bring truth to light, to our shame. He that covers his sin cannot prosper, for the day is coming which will discover it.

Abraham's Interview with God. (b. c. 1898.)

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 Lord 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 Lord , to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. 20 And the Lord 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 Lord .

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, ch. xix. 13. 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 they looked towards Sodom (v. 16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exod. xiv. 24. Note, Though 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 went towards Sodom (v. 22), and accordingly we find two of them at Sodom, ch. xix. 1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (v. 23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah, or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here,

I. The honour Abraham did to his guests: He went with them to bring them on the way, 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 (3 John 6), after a godly sort.

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 (ch. xvii.), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,

1. God's friendly thoughts concerning Abraham, v. 17-19, 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, Prov. xiii. 20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? "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:—

(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, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Ps. xxv. 14; Prov. iii. 32. 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 (Hos. xiv. 9; Ps. cvii. 43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort.

(2.) Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, v. 19. 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, First, 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. Secondly, 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. Thirdly, 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 the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, 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. Fifthly, 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, Matt. xiii. 12; xxv. 29. Those that make a good use of their knowledge shall know more.

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: The cry of Sodom is great, v. 20. 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 would make upon this evidence: I will go down now and see, v. 21. 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, Isa. lix. 16.

Abraham's Intercession for Sodom. (b. c. 1898.)

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 are 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 Lord 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 am but dust and ashes: 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. 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. 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. 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. 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. 33 And the Lord went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

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,

I. The solemnity of Abraham's address to God on this occasion: Abraham drew near, v. 23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer. xxx. 21. "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job xxxi. 37. 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, Lev. x. 3.

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, v. 26. 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. All we are brethren.

III. The particular graces eminent in this prayer.

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.

(1.) That God will not destroy the righteous with the wicked, v. 23. No, that be far from thee, v. 25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom. iii. 5, 6. 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.

(2.) That the righteous shall not be as the wicked, v. 25. 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, Isa. xxvii. 7.

(3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom. iii. 5, 6. 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, Job xxxiv. 10, 11.

2. Here is great humility.

(1.) A deep sense of his own unworthiness (v. 27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, v. 31. 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. 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, 2 Sam. vii. 18.

(2.) An awful dread of God's displeasure: O let not the Lord be angry (v. 30), and again, v. 32. 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 God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Ps. lxxx. 4), for they are his delight (Prov. xv. 8), 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 the iniquity of our holy things.

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.

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, v. 24. (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.

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; 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 xiii. 9. 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, Jer. vii. 16; xi. 14; xiv. 11.

V. Here is the breaking up of the conference, v. 33. 1. The Lord went his way. 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 say; for he is never weary of hearing prayer, Isa. lix. 1. 2. Abraham returned unto his place, 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.

CHAP. XVIII.

[non-Latin text not transcribed].

ANd Iehovah appeared unto him, in the Okes of Mamree: and he was sitting at the tent doore, in the heat of the day. And he lifted up his eyes, and saw; and loe three men standing before him: and he saw, and ranne to meet them, from the tent doore; and bowed-downe himselfe to the ground. And hee said: Lord, if now I haue found grace in thine eyes; passe not away I pray thee, from thy servant. Let a little water I pray you be taken, and wash ye your feet: and leane-ye-downe under the tree. And I will take a morsell of bread, and sustaine ye your heart, after that ye shall passon; for therfore have you passed, unto your servant: And they sayd; So doe as thou hast spoken. And Abraham hastned into the tent, to Sarah: and hee said, Hasten three peckes of flowry meale: knead, and make cakes. And Abraham ranne unto the herd; and he tooke a Calfe of the herd, tender and good: and gave it to a yongman; and hee hastned to make it (ready.) And hee tooke butter and milke, and the calfe of the herd which he had made (ready,) and set it before them: and he was standing by them, under the tree, and they did eat. And they said unto him; where is Sarah thy wife? And hee said, behold in the tent. And hee said, Returning I will returne unto thee, when this time reviveth; and loe, Sarah thy wife shall have a sonne: And Sarah heard, in the tent doore, and it was behind him. And Abraham and Sarah were old, comming into daies: it ceased [illegible: 1 letter]o be with Sarah, after the way of women. And Sarah laughed, within her selfe saying: after I am wexed-old, shall I have pleasure? also my Lord is old. And Iehovah said unto Abraham: wherefore laugheth Sarah, saying, Shall I verily bear-a-child, and I am old? Shall any-thing be unpossible for Iehovah? At the appointed-time will I returne unto thee, when this time reviveth, and Sarah shall have a sonne. And Sarah falsly-denyed, saying, I laugbed not: for she was afraid: and he said, nay, but thou didst laugh. And the men rose-up from thence, and looked towards Sodom: and Abraham went with them, to bring them on the way. And Iehovah sayd; shall I hide from Abraham, that which I am doing? And Abraham being shall bee a great and mighty nation: and blessed shall be in him, all nations of the earth? For I know him, how that hee will command his sonnes, and his house after him; and they shall keepe the way of Iehovah, to doe justice and judgement: that, Iehovah may bring upon Abraham, that which he hath spoken unto him. And Iehovah said; The cry of Sodom and Gomorrha, because it is much: and their sinne, because it is very heavy. I will goe-downe now and see, whether according to the cry therof that is come unto me, they have done altogether: and if not, that I may know. And the men turnedthe face from thence, and went to Sodom: and Abraham, he yet stood before Iehovah. And Abraham drew-neere, and said; wilt thou also consume the just with the wicked? If so be there bee fifty just men, within the City: wilt thou also consume, and not spare the place, for the fifty just, which are within it? Far-be-it from thee to doe according to this word, to slay the just with the wicked, and that the just should bee as the wicked: far-be-it from thee; shall the Iudge of all the earth, not doe judgement? And Iehovah said; If I shall find in Sodom, fifty just men within the city: then will I spare all the place for their sake. And Abraham answered, and said: Behold now I have taken upon me to speake unto the Lord; and I, am dust and ashes. If-so-be there lacke of fifty just men, five; wilt thou destroy for five, all the city? And he said, I will not destroy, if I shall find there, fourty and five. And he added again, to speake unto him, and said; If-so-be fourty be found there: and hee said, I will not doe it, for fourties sake. And he said, O let not now the Lord be wroth, and I will speake; If-so-be thirty be found there: and hee said, I will not doe it, if I shall find thirty there. And he said, Behold now I have taken-upon me to speake unto the Lord; If so be twenty shall be found there: And he sayd, I will not destroy, for twenties sake. And hee sayd, O let not now the Lord bee wroth, and I will speake but this once; If-so-be, ten shall bee found there: And he said, I will not destroy, for tennes sake. And Iehovah went-away, when as he had made-an-end, of speaking unto Abraham: and Abraham, returned to his place.

Annotations. [non-Latin text not transcribed] Here beginneth the fourth section of the Law, called of the first word Vajera, that is, And (the Lord) appeared. See Gen. 6. 9. Vers. 1. appeared] or, was seene of him, meaning Abraham. This vision was to renew the promise of Isaaks birth; and to acquaint Abraham with Gods purpose of destroying Sodom. And for us, to see how Abrahams faith wrought with his workes; and by workes, faith was made perfect, as Iam. 2. 22. the akes] that is, the oke-grove, or the plaine: see Gen. 13. 18. in the heat] that is, at [illegible: 1 letter]oone: as the Greeke translateth it. At such time travellers wexe saint and hungry: heat also figureth afflictions, Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace, Mat. 25. 35. Vers. 2. three men] so they seemed at first to Abraham; but he entertained Angels unawares, Heb. 13. 2. for one of these is called Iehovah, vers. 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth, ver. 25. 27. And this was Christ, Rom. 10 9. Iohn 5. 22. The other two were created Angels, Gen. 19. 1. The Hebrew Doctors here say; And behold three Angels were sent to Abraham our father: and they three were sent for three things, because it cannot be, that moe things then one should be sent by the hand of one of the high Angels. The first Angell was sent to shew gladtidings unto Abraham our father, that Sarah should beare Isaak. The second Angell was sent to deliver Let from the overthrow (of Sodom.) The third Angell was sent to overthrow Sodom and Gomorrha, Admah and Seboim: Thargum Ierusalemy on Gen. 18. before him] or, against him; thus occasioning Abraham to come unto them: who presently ran; and so pursued hospitality, as the Apostle speaketh, Rom. 12. 13. Vers. 3. Lord] the Hebrew Adonai is written with long A in the end, which is the usuall title of God, as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord, and the Chaldee expresseth it by the letters of Iehovah; otherwise then in Gen. 19. 2. And Abraham in vers. 27. under this title, acknowledgeth him for God; opposing himselfe, as dust and ashes. Vers. 4. leane ye downe] that is, rest ye; or as the Greeke translateth, refresh your selves. Vers. 5. sustaine ye] or uphold; that is, comfort or strengthen your heart: the Greeke translateth it eat. Bread is compared to a staffe or stay, Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man. So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes] or measures, each of them was at least a pottle bigger then our English pecke, for three of them made an Ephah, or Bushel, (wherof see Exodus 16. 36.) The Hebrewes write that this their pecke, (which they call Seah, the Greeke Saton,) contained as much as 144 common hens egges. For their least measure is the quantity of an egge; sixe whereof doe make a measure called Log, or Pinte, (whereof see Lev. 14. 10.) and foure of them Logs make a Kab, (wherof see 2 Kin. 6. 25.) and sixe Kabs make this Seah or Pecke; three whereof Abraham prepareth here, for three mens dinner; which with other things doe manifest his liberality: contrary to Nabals, 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened, Mat. 13. 33. That which in Ruth 2. 17. is an Ephah (or Bushell) of barly; the Chaldee Paraphrase there calleth three Seahs (or peckes.) So also in Exod. 16. 36. flowery meale] that is, fine meale: Hebr. meale of flower. This, and the tender and good calfe, vers. 7. sheweth that Abrahams benevolence was of the best things that hee had. See the annotations on Gen. 4. 4. Vers. 7. the herd] or, the beeves: as the Greeke and Chaldee turne it. a calfe] Hebr. son of the herd, or beefe: so, sonnes of the flocke, for Lambes, Psal. 114. 4. sonne of the asse, for a foale, Gen. 49. 11. [illegible: 1 span]es of the V[illegible: 1 letter]icorne, Psal. 29. 6. and sundry the like. to make it] to weet, ready, that is, to dresse it. An usuall phrase for preparing, dressing, or trimming any thing; so, to make the Passover, Exod. 12. 48. Mat. 26. 18. and other sacrifices, Exod. 10. 25. Psal. 66. 15. Vers. 8. set] Hebr. gave. standing] the Chaldee translateth; he ministred to them. And so the Hebrew word oft signifieth, as the Levites that stood, Neh. 12. 44. that is, served, or wayted: so hee which stood before the King, Ier. 52. 12. is said to bee the servant of the King, 2 King. 25. 8. And this setteth forth Abrahams humility. Vers. 9. in the tent] It is a vertue for women, to be keepers at home, Tit. 2. 5. but the lewd womens feet, abide not in her house, Prov. 7. 11. Vers. 10. Returning I will returne] that is, I will certainly returne: see Gen. 2. 17. This was a word of promise, whereby the children of God, and true seed of Abraham, were discerned from the other, Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe: but by the complement of the thing promised. when this time reviveth] or liveth; that is, the next yeere at this time: as appeareth by the accomplishment, Gen. 21. 2. 5. for then Abraham was an hundred yeere old, and now he was ninety nine, Gen. 17. 24. In the revolution of the yeere, things returne to the same life and estate, which they had before. And in spirituall things, when promises are fulfilled, it is called the acceptable yeere of the Lord, Luke 4. 19. So a City is said to be revived, when it is built and repaired, 1 Chron. 11. 8. and stones revive, when they are restored to their former state, Nehem. 4. 2. And the Apostle confirmeth this interpretation, citing the place thus, At this time will I come, Rom. 9. 9. It may also be translated, According to the time of life: or rather, at this time of life: the word this, being usually understood, as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed, as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife, According to this time when ye shall be alive. A like promise is made in 2 King. 4. 16. 17. where the Greeke version hath, as the time (or when the houre) liveth. Vers. 11. into dayes] that is, into yeeres: as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes; for, very aged, Luke 1. 7. 18. So Gen. 24. 1. the way,] that is, the custome (or manner) of women, for the ordinary and naturall course of the body, or fluors; mentioned Levit. 15. 19. 25. meaning, that she was past naturall strength to conceive and beare children; as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ, when wee were without strength, Rom. 5. 6. even dead in trespasses and sinnes, Ephes. 2. 1. Vers. 12. laughed] as thinking it could not bee: which her weake faith is after reproved, and shee strengthned, vers. 13. 14. But Abrahams laughing was for joy; in beleefe, and admiration, Gen. 7. 17. and so was Satahs afterward, Gen. 21. 6. wherefore her faith also is commended unto us, Heb. 11. 11. my Lord] that is, my husband, whom Sarah reverenceth by this name: wherefore her obedience is set forth for an example to all women, in 1 Peter 3. 6. Vers. 14. any thing] or word, that is, whatsoever can be spoken of. unpossible] or, marvellous; that is, hard to be done; or unpossible, as the holy Ghost translateth this according to the Greeke version, Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne. Here God graciously pardoneth Sarahs infirmity, after he hath reproved her; and repeateth his promise to strengthen her faith, that shee might bee blessed, in beleeving that there should be a performance of those things, which were told her from the Lord, (as Luke 1. 45.) For Zachary was stricken dumbe for a time, because hee beleeved not a like promise made unto him, Luke 1. 13. 18. 20. Vers. 16. to bring them on the way] or, to send them away, to weet, with honour, and after a godly sort, as the Apostle speaketh, 3 Ioh. 6. for this is a dutifull kindnesse much spoken of; as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide] that is, I will not hide. As, shalt thou build me an house? 2 Sam. 7. 5. is the same that, thou shalt not build, 1 Chron. 17. 4. And, doe men gather grapes of thornes? Mat. 7. 16. which another Evangelist recording, saith, men doe not gather, Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets, Amos. 37. Vers. 18. being shall be] that is, shall surely bee, or, become. in him] that is, in his seed, Christ: see Gen. 12. 3. Vers. 19. how that hee will] or, to the end that hee may command: but the Greeke keepeth the former sense. his house] the men of his house, as the Chaldee explaineth it. According to this is the law, Deut. 6. 7. and 11. 19. and they shall keepe] or, that they may keepe: these two phrases are implyed in the Hebrew, and the Scripture useth them indifferently, as, judge not, and ye shall not bee judged, Luke 6. 37. or, that ye be not judged, as Mat. 7. 1. the way] that is, the true religion, faith, and obedience prescribed for men to walke it, Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith, the wates that are right before the Lord. unto him,] or, of him. The Greeke translateth, all things that he hath spoken unto him. Vers. 20. heavy] or grievous: of their sinnes, see the notes on Gen. 73. 13. The Greeke here translateth, their sinnes are very great. Vers. 21. I will goe downe] see this phrase in Gen. 11. 5. The Chaldee saith, I will appeare and judge. done altogether] or, made a full end: that is, have wholly finished their sinne, which bringeth forth death, Iam. 1. 15. This word full-end, (or consummation) is used also for the full-punishment and consuming of the sinners, Ier. 46. 28. that I may know] so the Greeke translateth: it may also be Englished, I will know; that is, make triall. God speaketh of himselfe, after the manner of men: So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth; I will consume them if they repent not; but if they doe repent, I will not take vengeance. Vers. 22. the men] two of the three which appeared to Abraham, vers. 2. which were two Angels, Gen. 19. 1. the third stayed with Abraham, and he is called Iehovah; the Lord Christ. stood] or, was standing, as the Greeke translateth: the Chaldee addeth, stood in prayer before the Lord: so Gen. 19. 27. And elsewhere by standing before God: prayer is meant, as Ier. 15. 1. And Christ saith, when ye stand, praying, Mark 11. 25. Vers. 23. drew-neere] to make his requests to the Lord: a signe and fruit of faith, Heb. 7. 19. and 10. 22. consume] or, make-an-end of. Vers. 24. If so be] or, It may be; peradventure: it is a word that intimateth difficulty, and yet with some hope of possibility: as in Exod. 32. 30. Ios. 14. 12. Zoph. 2. 3. 1 Sam. 14. 6. 2 King. 19. 4. spare] or forbeare, forgive the place, under one City Sodom, implying all the rest. Vers. 25. Far be it from thee] The Hebrew Chalilah, signifieth a profanation, or profane thing; and so forbidden to be done. And sometime the name of God and Lord is added, as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase, God forbid, or Gods forbod. The Apostles, following the Greeke version, expresse it sometime by (Me genoito) bee it not, or sarre be it, Rom. 3. 4. 6. sometime by hileos, that is, propitious or favourable; as praying God in mercy to keepe it away: as Matth. 16. 22. Farre be it from thee, (or God forbid,) Lord. to doe] or from doing. this word] or, this thing. judgement] that is, right judgement, or equity. So the word judgement is often used, as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place] and so, the people of the place. In Ier. 5. 1. God offreth the like for Ierusalem, if there could a man be found that executed judgement, and sought the truth, hee would spare it. Vers. 27. have taken upon me] or, have willingly begun; for so the originall word sometime signifieth willingnesse and content, Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning, or, or taking hand, Deut. 1. 5. Accordingly the Greeke here translateth, I have begunne. dust] that is, base, vile: see Gen. 3. 19. Vers. 28. destroy] or, corrupt, marre: see Gen. 6. 13 for five] that is, for lacke of five. So, for fatnesse, Psal. 109. 24. and, for the fruits, Lam. 4. 9. is, for the lacke of them. Vers. 30. and I will] or, that I speake: as verse 19. the Greeke translateth it, If I speake: so verse 32. Also and, is put for and if, in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once] Abraham descended not to sewer then ten: a reason whereof the Hebrew Doctors give to be this, that in the generation of the floud, there were eight, Noah and his wife, and his three sonnes, and their wives; and yet the world was not saved for their sakes: Breshith rabbah, on Gen. 18. Vers. 33 Iehovah went away:] the Chaldee saith, the glorie of the Lord was lifted up. made an end] the Greeke turneth it, had ceased speaking.