An Exposition of Genesis, Genesis · Chapter 18
CHAP. XVIII.
THe beginning of the 4th section of the Law which the Jewes used to read, is here made, intitled by the first word Vajera.
The summe of it is a special discovery of another apparition of God to Abraham, shortly after that in the former Chapter, in the same year, and not many dayes after, as the matter revealed about the promised seed will evince.
The general heads of the Chapter are these, 1. Gods apparition to Abraham. Ver. 1.Ver. 1. To the end of the 8.
2. Gods further revelation of Sarah's bearing. From Ver. 9. to 15.
3. Gods discovery of vengeance intended to Sodom. From Ver. 16. to 22.
4. Abrahams Intercession for Sodom. Ver. 23. to 33.
In the first general are these particulars obvious.
1. Gods apparition itself declared, Ver. 1. Wherein, 1. The connection of this to the former apparition, And, then, moreover; all note the addition of this discovery unto the former. 2. The subject appearing, Jehovah himself, but not without some company at this present. 3. The nature of the apparition, — He appeared, that is visibly, and so was seen. 4. The subject to whom, Abraham, to him, — that is, after his ready obedience, subjecting himself and family all at once to that soare sacrament upon Gods command. 5. The place of apparition, — In the plaines of Mamre, oak of Mamre Sept. the place where he pitched his habitations, when he parted from Lot. Chap. 13. 6. The time of this apparition, And he was sitting at the door of the tent; as the day wax'd hot. — Cald. Same. — foreign. At noon Sept. In all it appeareth 1. It was at high day. 2. At an hot season: when travellers might be weary, or he set to take the aire. 3. At a time of general repast, and for his posture t'was waiting, or expecting for such guest, as some conceive.
Take these Notes from it.
D. 1. Multiplied manifestations of himself, as well as evident, God giveth to eminent obedience.
D. 2. Visible discoveries Jehovah hath and will make of himself, as he pleaseth.
D. 3. Day as wel as night apparitions God affords unto his Saints.
D. 4. Gracious soules in waiting for good may have unexpected discoveries of God. Ver. 1.
2. Abrahams inspection or espying of him, as it is recorded ver. 2.Ver. 2,
And he lift up his eyes and saw, and behold three men standing over against him. — Sept. and Cald. to same, foreign, where is declared — 1. The freeness of the act, he did not hang down his head or turn his back as such who are not willing to see their guests, but lif's up his eies and sets his face more earnestly to behold such objects of love approaching. 2. The truth of the act, what he looked on he saw really, it was no delusion of sight, or phantasie; but a true and real sight of his eyes. 3. The object of this act, and things discovered, set forth here. 1. Eminently by a demonstrative terme, Behold, no dark, doubtful apprehension, as he who saw men like trees, but cleerly he discerned. 2. Truly in the nature of it as it was seen, they were men; indeed truly men as looked on by him, yet called all by the Apostle Angels, Heb. 13.2. And in this Chapter one of them is called Jehovah, ver. 13, 14, 17, 20, 22, &c. And the other two are called Angels, chap, 19.1. So that God himself even the Son of God whom the Angels worship and obey, with two other of his ministring Spirits do here come as guests unto Abraham, but these also in the real shapes of men; no phantasms as Satan somtimes makes, God so permitting. True humane bodies were created and assumed by these, as by their parts, motion, speeches, washing feet, and eating, is discovered; which were real actions. This God can and hath done to make bodies for a time to special use, and so unmake them at his pleasure. Some determine them to be three arch-Angels sent upon three several errands, the one to confirm the birth of Isaac by Sarah unto Abraham, the other to save Lot, and the third to destroy Sodom. But these are Rabbinical dreames; and against the express letter of the text: wherein one is Jehovah himself, and both the other helped Lot; and the vengeance on Sodom was from the Lord, from heaven. Some ancients have at least rhetorically set out the trinity in the God-head. But not solidly. Others have their conceits of Michael, Gabriel, and Raphael to be these three Angels; but without ground. It is enough what hath bin declared for the truth. 3. The object is declared distinctly in number, they were three, who appeared to Abraham; but two onelyonly to Lot, which were messengers from Jehovah who appeared to and conversed with Abraham. 4. In their posture, they are discribed exactly, standing as travellers, and that at some distance from him, as may appear by Abrahams haste unto them, where they were, as it seemeth, some distance from them.
Note hence.
D. 1. Gracious soules are willing to espy God upon all discoveries made unto them.
D. 2. Intent are the Saints to have a real sight of what God offers them.
D. 3. The most eminent discovery of God unto his Saints hath bin in the flesh.
D. 4. The Son of God did appear in flesh created, and put it of again, before he came in flesh conceived.
D. 5. The Son of God hath vouchsafed Angels humane natures also, for apparition unto men to accomplish his work commanded them.
D. 6. God with his Angels hath somtimes offered himself, a visible guest to be entertained. Although not so now, yet in his members, he doth stil. Christ voucheth it. Matth. 25.40.
3. Abrahams salutation of those who appeared. Wherein we have these particulars to consider: 1. His speed toward them.
Ver. 2.And he saw, and ran to meet them from the door of the tent. — Sept. and Cald. same. (1) His sight is again mentioned, he was not deceived. (2) His speed in motion, he ran; doubtless mooved upon good grounds, and discovery of whom it was; otherwise such haste was not soe needful. (3) The term whence, the door of the Tabernacle, where he sate for his refreshing; thence he hasteth. 2. His obeisance to them, — And he bowed himself to the earth. — And he worshipped to the earth, Sept. and Cald. It is questioned what kind of Worship this was? Some think it onelyonly civil, supposing Abraham knew them not to be such as these were, which at first it may be so; yet doubtless Jehovah is said to appear unto him, and he afterward calleth him so, and so worshippeth; but however he saw that in them which commanded reverence; and his speaking unto one in the next verse argueth he had special respect unto one.
Hence note also.
D. 1. Sight of God in other persons maketh gracious soules haste to meet him.
D. 2. Gracious soules haste to entertain God with them, as well as meet him. So Zacheus quickly descends to Christ.
D. 3. Meetings with God in his, are to be entertain'd with due reverence. V. 2.
4. Abrahams invitation followeth.
Wherein we have considerable.
1. His compellation. — And he said my Lord. — So the Sept. and Cald. yet in the Hebr. it is read by some, my Lords, as if spoken to all, but the word as criticks note by the long foreign properly sets forth God; and the words referring to him are singular, as thy sight, and thy servant. So that Abraham speaketh mainly to one among them whom afterward he acknowledgeth to be Jehovah; whether certainly knowing him, or by some token conjecturing him to be the Lord of the rest, it is not worth disputing; but unto him, the Son of God, he directs his mind, as unto all; acknowledging him to be his Lord and Master as well as theirs who then attended him. 2. His condition proposed.
If now I have found grace in thine eyes; before thee. — Sept. and Cald. same. Wherein we have. 1. The subject supposed, if I, poor I, Abraham, who deserve no favor, but am a poor creature, less then all grace. 2. The priviledge supposed, if I have found grace, it se…meth that appeared by some stand which was made or some respect cast upon him, so that he supposeth, if so much grace were already discovered, now he might desire a further expression. 3. The patron of this priviledge supposed, if it be in thine eyes, or before thee, that is, that Lord, Jehovah to whome he makes his addresses; if thine eyes my Lord be toward me as they seem to be in grace, this is the ground of his farther request. 3. His petition, preferred upon the former favour supposed, which was four-fold. 1. He intreats him and his attenders to a stop, and stay with him thus described — Passe not, I pray thee from thy servant, — Or passe not by thy servant, Sept. Wherein he deprecat's the Lords desertion of him, in that way as now he seemed to come visibly, as a guest unto him; and therein earnestly desires his stay, and abode wherein he sheweth. (1) His affection, he would not part with this guest. (2) His humility, he acknowledgeth himself his servant, ready at his word, and so ingageth him to make a stop: ver. 3.Ver. 3.
2. He invites to a bath or washing; a needful refreshing unto travellers in those parts, who either go without shooes or onelyonly in sandals, an open kind of shooes which were capable of dust and gravel which might annoy the feet.
Now a little water shal be taken, Ver. 4.and wash ye your feet. Let water now be taken, and let them wash your feet, Sept. doubtless Abraham had those who attended on that office. In the letter, this washing of feet was an office of charity to wearied travellers, soiled and annoied with heat and dust; and under it Christ notes al duties of charity, when himself washeth his disciples feet. Iohn. 13. reading also to them therein a lesson of humility. This in those countries became afterward a distinguishing character of the Churches eleemosynaries; if they had washed the saints feet. This Abraham offers, water hath its worth, and washing its comfort.
3. He intreats them unto rest, now in the heat of the day.
And lean you, or rest you under the tree — and refresh your selves, &c. Sept. Herein hee speaks to them, as unto men, such as they appeared, now a shade and seat, and resting place is very desirable in the heat of the day; hereunto therefore he invites these guests as most sutable to their present appearance. ver. 4. — 4. He invites them to a Viaticum, to take a morsel of nourishment in their way, expressed.
And I will take to you a morsel of bread and eat ye, &c. — Sept. and Cald. to the same. Thus he bespeaketh them as travellers, however he apprehended God among them; yet as they appeared, they might stand in need of bread. (1) His offer is but small, I will fetch a bit of bread, but therein his heart large. (2) His intention, the refreshing of the wearied, and comforting their hearts. (3) His reason, two-fold. 1. To help them on their way, afterward ye shall passe on your way. 2. To retaliate unto their kind respect in turning their way toward him. The answere made unto this invitation.
And they said, so shalt thou do, as thou hast said, — and he said, so do, &c.
The one being the Lord eminently speaks the others by consent. But the answer is by way of of concession, and acceptance, do as thou hast said, we will come in unto thee. ver. 5.Ver. 5.
Note.
D. 1. Gracious soules receive God with honor in all his discoveries by himself, or in others.
D. 2. Humble soules are apt to judge themselves unworthy of favour from God or any of his.
D. 3. Favour found with God incourageth his Saints to seek further to him.
D. 4. A sight of Gods favour in himself or messengers, works a desire of his abode.
D. 5. Gracious soules are really servants to God and his messengers. Ver. 3.
D. 6. A free and gracious Spirit is large towards God in his servants.
D. 7. Sutable refreshings do Gods Saints desire to give to all in whome God appeares.
D. 8. The Saints offers unto God in his may be small, but their performance is great. Ver. 4.
D. 9. Saints are ready to further on Gods messengers.
D. 10. Gracious soules take all opportunities of doing good.
D. 11. God in his accepts the tenders of his Saints. Ver. 5.
Now fiftly followeth Arahams provision for entertaiment of his guest, wherein are obvious. 1. His speed described thus.
And Abraham hasted, &c. Ver. 6.— Sept. and Cald. same. After his invitation accepted, he makes no delay for due entertainment. (1) His motion was swift, and hastie, (2) The term of it was the place of provisions, the tent; and his help for family provisions Sarah his wife, 2. His order unto her for the pastery; which shee was at least to oversee, if not to put her hand unto it, as was most probable. In which order (1) His charge for speed, — And he said hasten. — So Sept. and Cald. That is speedily make ready by bolting or otherwise, he would have her hands, and servants, as speedy as his heart. (2) For matter and measure, — Three Peraks or measures, or pecks; foreignwhich measure is thought to be a pottle bigger then our common English peck called Winchester. Herein (1) The matter provided is the finest of the wheat, or the fat of the kidneyes of wheat. (2) The measure very large for three men; three such measures; he profered a morsel, but provides good measure. Thirdly for the manner of fitting it.
Knead and make hearth-cakes. (1) By wetting and mingling the flower to make it into paste. (2) By baking it on the hearth with embers, as the custom was. Ver. 6. 3. His provision for the kitching, for meat, here. 1. His speed is remarkeable, — And he ran to the herd, the word is the oxe,Ver. 7. but noteth the herd where the kine and calves were, — To the oxen, Sept.foreign and Cald. His freeness and fulness of heart appeareth in this; he giveth of the herd as of the grain. 2. His choise, — And he took a son of the herd, that is, a calf tender and good. — So the Sept. and Cald. Every thing he points out of the best for his desired guests. All to litle for them in whom God appeares. 3. His order for dressing it.
And he gave it to a youth, and he hastened to make it; that is, to make it ready and dress it, that it might be fit for eating. — Sept, same. — to boile it, Cald. Whether by boiling or roasting it was made ready is not expressed; but is probable some part was dressed one way, and some another. All was done according to Abrahams command over his own family: Canonical discipline was here sweetly observed. And while thus dinner was making ready, it is to be presumed, others were imployed in washing their feet, and giving them attendance in preparation thereunto. Ver. 7. 4. His serving in of dinner, when it was now ready, Wherein (1) The ordering of the dishes is recorded.
And he took, &c. Whether in his own hand or by his servants, it matters not, he saw it done. The enumeration of all is not compleat, for doubtless he carried in the cakes also which were made & other provisions; we have a part mentioned for the whole. (2) The presenting of all unto them — & he gave all, or set all before them, and invited them now to eat. 5. His attendance on them.
And he stood by them under the tree. His station was a signe of ministration unto them, so the Caldee reads, he ministred by them, as the phrase of standing noteth somtimes service and ministration. Neh. 12.44. Jer. 52.12. compared with 2 Kin. 25.8. 6. The close of this history is the return of the guests, they accept Abrahams provision, and eat of it. — And they did eat. If question be, how those bodies could eat? Or whether nourished? It is answered, doubtles they did truely eat, and the bodies were refreshed for the time that God made use of them, and after both were resolved into their principles by the hand of God. Ver. 8.Ver. 8.
Note From it.
D. 1. Liberal soules are as speedy in performing as they are free in inviting guests to their refreshment.
D. 2. Domestical order between husband and wife was sweet in Abrahams family. He ruling, and shee obeying.
D. 3. The finest, and fullest provision liberal soules make for guests in whom God appeareth.
D. 4. Plain and wholsom were the provisions of Saints of old. Ver. 6.
D. 5. Barn and herd are used by liberal soules for such as God would have them.
D. 6. Good houshold order between master and servants is visible in Abrahams family. Ver. 7.
D. 7. Liberality doth not onelyonly provide, but bestoweth all good on heavenly guests.
D. 8. Gracious hearts will serve as wel as feed such guests as heaven sends to them.
D. 9. Holy guests will accept with due expressions, the provision made for them by Saints.
D. 10. Hospitality as it is Abraham's childrens grace, so it shall have Abrahams successe. God will owne it. Ver. 8.
The second general head of this Chapter now followeth, which is Gods discovery & confirmation of his former promise concerning Sarah's bearing the eminent seed, wherein these particulars occurre. (1) The inquiry made for Sarah, by the guests.
And they said unto him, Ver. 9.where is Sarah thy wife? — So the Cald. — But the Seaventy, And he said to him, &c. 1. The inquisitor here, is expressed plurally, They said, but in the next verse the same is singular, — I wil return. So that it must be principally one, though it might be by the mouthes of all. 2. The question is about Sarah, not from ignorance, but as calling her forth to shew her the mercy which was intended toward her, and upon this occasion of such sweet and loving entertainment wife therefore as well as husband is partaker of the promise. Therefore God seeks after her to declare it to her. They knew Abraham and his wife, therefore it implieth they were more than men, it being not told. Secondly, the answer returned by Abraham.
And he said, behold in the tent. Which intimates, 1. Her being in her proper place. 2. Her calling forth upon this occasion, for it seems shee came within hearing, as her reply afterward sheweth. — Ver. 9. Thirdly. The Lords reply unto Abraham, Sarah being now within hearing, wherein are two pormises, 1. Of his return to Abraham.
And he said, returning, Ver. 10.I wil return unto thee, according to the time of life. — Returning I will come unto thee according to this season for houres. Sept. — In that time wherein you shall be alive, Cald. 1. The matter of the promise, is Gods certain visitation of Abraham again, not so much by visible appearance as in the powerful execution of the following promise, the doubling of the expression notes the certainty of the event. Surely I will return unto thee. 2. The time of accomplishing it, set forth according to the letter thus, According to the time of life, foreignothers, according to the life of time. The meaning of which phrase is varied by some. 1. It is metaphorically understood of life, with respect unto time, so the life of time is the revolution of the year, and return of the same season. Which pleaseth some. Junius. Answ. 2. It is properly understood of life with respect to Abraham and Sarah, so the Caldee paraphraseth, in the time wherein ye shall be alive; which was at the set time the next year, as Chap. 17 21. So taken, it is a promise of life to them so long, and then the performance of that promise for the seed. 2. The promise repeated for Sarah's bearing, of the promised seed.
And behold a son shal be to, or of Sarah thy wife. — And Sara thy wife shall have a son. S…pt. — At this time will I come, and to Sarah shall be a son. Rom. 9.9. So Cald. 1. The subject of the promise, hopeless Sarah, 2. The good of promise, a son, an eminent one, the very promised seed shall be of her, that is of her body, and given of God to her.
Fourthly Sarahs reception of this promise so repeated, here, 1. Her outward sense of it thus recorded.
And Sarah was hearing at the door of the tent, and it was behind him. — And Sarah beeing behind him heard, &c. — And the door was behind him, Cald. It commeth to the same purpose, there Sarah heard it, and so had cause to beleeve it. Ver. 10. foreign 2. Her objections against it secretly meditated, 1. The age of her husband and self, as laid down. V. 11.Vers. 11.
And Abraham and Sarah were old going (or gon) into dayes, — foreign
Sept. Were old and of a grown age. He of 99 years at this time, and shee of 89, which was very aged in our account.
2. The common state and means of womens conceiving child, now failing, beside her former long barrenness, The way as of women ceased to be unto Sarah.
Womens customs ceased to be to Sarah, Sept. — The custom of women, &c. Cald. Levit. 19, 25. That is in short, she was past all natural strength to conceive or bear a child: and therefore in sense hopeless of such a mercy. Ver. 11.
3. Her unbelief or doubting concerning this promise, expressed two wayes. 1. In gesture,Vers. 12. thus expressed.
And Sarah laughed in her self, which carriage was not like Abrahams for joy of the promise, but from unbelief and slighting of the promise of God as a thing ridiculous. She threw it away as incredible and a thing not to be done. 1. Unbelief, 2, Scorn, is carried in this expression. 2. In censure of the matter within her self by secret reasoning. 1. About her self. in these terms.
After I am old shal there be pleasure to me? — Not as yet hath it bin to me even until now. Sept. — Shall youth be to me after I am old? Cald. Her expostulation must be rendred negatively; it cannot be that I should be capable now of such a mercy. 2. About her husband, and my Lord is old, — So all read. It is as much as if she had said, he is as dead as I unto such a work, therefore there is no hope of this. Cross was this to Abrahams faith, who considered not his own body dead, nor the deadness of Sarah's womb, but was strong in faith because God had said it. But she lived by sense and so judgeth. Rom. 4.19.20. Thus farre is Sarahs entertainment of the promise. Ver. 12.
Now take some Notes from it.
D. 1. Gracious hospitality hath sweet returnes from God as acceptance with him. A good incouragment to such a practise which hath such an issue.
D. 2. Known to God are soules who entertain him, better than hee is known to them. Where is Sarah?
D. 3. God calleth for the woman to be sharer in the promise with the man.
D. 4. It is good to be at hand, neer to God in our places, when promises are given out. Ver. 9.
D. 5. God labours to put beleeving soules above all doubts concerning his promise.
D. 6. God is punctual in his own time to perform his promise.
D. 7. God will keep his Saints alive to see the good which he promiseth them.
D. 8. God demonstrat's that barrenness or age cannot hinder the effect of his promise. Abraham and Sarah were old.
D. 9. The son of promise is Sarah's seed onelyonly.
D. 10. Weak Saints may receive promises with their eares, and yet not beleeve nor digest them. Ver. 10.
D. 11. Sensible objections may puzzle the weak faith of Gods servants. Ver. 11.
D. 12. Weakness of faith and strength of sense may make Saints despise the promise
D. 13. Natures defects are apt to question the power of God to help them.
D. 14. Sarah and her daughters, honor their husbands in speaking of them. Ver. 12. My Lord being old. 1. Peter. 3.5.6. The Spirit proposeth this Pattern.
(5) Now followeth Gods animadversion upon Sarahs gesture, and censure of his promise, ver. 13.14. Wherein we have.
1. His reprehension of her, directed to her by her husband, wherein may be observed, 1. Gods application to Abraham, he doth not presently speak to Sarah,Ver. 13. And Jehovah said to Abraham, (1) The reproover is Jehovah himself, so Moses stileth him, now he discovers what a guest they had entertained. He that knew their hearts, and tried Sarahs reines so inwardly affected with unbelief. (2) The hand by which he sends the reproof, he speaks to Abraham, the heir of promise and Gods friend as well as Sarahs husband, fitt as her head to set it on.
2. Gods expostulating rebuke directed to her, 1. For her gesture, thus exprest. — Why laugheth Sarah at this? Sept. and Cald. same.It is a cutting expostulation, wherein is shewed, (1) Gods knowledg of her inward thoughts and affection in receiving his promise, that they were full of unbelief and scorn, (2) Gods displeasure with her for such entertainment of his promise. 2. For her censure.
Saying, shall I also verily bear a child? and I am old. — So the Cald. Sept. shall I truly bear? I am old. Where, 1. God taxeth her secret disputes in her self. 2. He reprooves the taking up of such an objection from sence against God. Why should shee oppose her age and sensible objections to my promise? ver. 13. 2. His conviction of the justness of his reproof by two undeniable evidences, 1. By the absoluteness of Gods power.
Ver. 14.Is any word (or thing) hid from Jehovah? wonderfull, hard, or impossible to Jehovah? — Is any word hid, &c? Cald. — Is any word impossible, &c? Sept. (1) The form of expression is interrogatory affirmativly opposed, which implieth a stronger negation. Though this seem strange for creatures to work beyond naturall custom, yet doth God wonder at any thing? Is it strange to him to work what he pleaseth?foreign (2) The matter is a negative opposition, wherein, 1. The subject is word or thing,, for to speak and do, with God is all one; it notes any effect or event of good, which may seem utterly unfeasable by creatures, for evill God cannot do, neither lye, &c. Heb. 6.foreign 2 The attribute is variously read according to the use of the word; it notes somtimes, to be hidden and that with such a proposition, from, any one, which is in this place, and so may be read, nothing is or can be hid from Jehovah; not a work, though never so strange can be hid from him but he can find it out and do it. It notes somtimes wonderful and strange at which creatures are amazed, as that a dead womb should bear, but this is no strange matter with God; almightiness mak's nothing of this. Therefore the seaventy paraphrase it, nothing is impossible with the Lord: so in a case harder it was spoken to Mary, Luc. 1.37. our Translators express it, nothing is too hard for God. All which aim at the same thing, to note the almightiness of God able to answere all Sarahs objections. 2. By the repetition of the former promise, that now she might know it came from God and beleeve.
At the time, &c. Where. 1. Stated time is here again noted, even so long as time of life is given for quickning and perfecting the fruit of the womb, which is the space of nine moneths. 2. His promise. I will return to thee, that was to Abraham by performing this word in grace unto him, and for his fuller consolation. 3. The effect of his comming and to Sarah shall be a son, that is, then she shall see that effected which now she laughed at: she shall bear the promised seed indeed.
(6) Sarahs reply to God by way of excuse, wherein, 1.Ver. 15. Her denial of the charge is recorded.
Then Sarah denied, &c. foreignThey who make nothing of Sarahs laughing are confuted by her own denial that it was a sin, because she would disowne it, if she could by denial but in this she sinneth more, to ad a lye to her unbelief: yet being overtaken so she doth poore creature in her self. 2. Her reason of thus doing, — Because she was afraid. — Sept. and Cald same. Herein note. 1. Her passion was fear faln upon her for guilt. 2. The occasion, Gods charging her with her sin to her husband and in her hearing. 3. The effect, more sin in denying truth; see what passions doe, when they are let loose beyond bounds, and mooved by guilt.
(7) Gods fastening her sin upon her, though in much mercy, onelyonly to make her know it and be ashamed, that he might heal her.
And he said, nay, but thou did'st laugh. God will be true, but every man a liar. 1. The Replier, God. 2. His reply; 1. True making her to own her sin. 2. Tender, he strikes her not dumb as he did Zachariah upon the like unbelief, but makes her know her iniquity and loath her self, and yet performe his mercy and loving kindness to her.
It learneth us. Note.
D. 1. God takes notice of the unbelief of Saints, in word, and deed, to reprove them. Jehovah said, &c.
D. 2. Good works toward God do not excuse from unbelief of his promise. Sarahs feast, &c. stops not Gods mouth against sin.
D. 3. Husbands should hear Gods complaints of their wives to amend them, so Abraham did.
D. 4. God is displeased to have objections from sense set up against his promise. Ver. 13.
D. 5. God is absolutely able to doe any thing what he please in heaven or earth. OnelyOnly not sin, that cannot please him.
D. 6. God proposeth his absolute power for faith to rest on against all sensible objections.
D. 7. Gods promise is joyned with his power to take of weak soules from sinfull doubting.
D. 8. God tender's the weak in faith, and doubleth his promise for their support. Ver. 14.
D. 9. Saints weak in faith, may be so over-taken as to seek to hide one sin by another.
D. 10. Guilt and fear may lead soules to such transgression.
D. 11. God will make his servants own their iniquities, though thorough weaknes they had denyed them.
D. 12. God will be gracious to his Saints in making them know their sinnes. Ver. 15.
The third general of the Chapter now followeth, which is Gods prediction of vengeance on Sodom and the cities about it unto Abraham. Herein are observable. 1. The season and occasion of this discovery. ver. 16.Ver. 16. And herein these terms are expresse. 1. The rising of the guests from dinner.
And the men arose from thence. — (So Sept. and Cald.) — That is, the Angels, appearing in humane shapes, of which the Angel of the Covenant the Son of God was one, as appeareth in the next verse. These after they had accepted Abrahams entertainment, and dispatched the ministry of the promise to Sarah, and cleared it up more by reprooving her unbelief, now they arise to go about other work.
2. The course which way hence they bend.
And they looked against the faces of Sodom — Against the face of the Sodomites and Gomorrha, Sept. — Cald as Hebr. Which phrase carrieth in it; 1. The bent of their faces and mindes to that place. 2. Their contrariety and opposition to it, that they went as enemies, to meet them in their faces for destruction.
3. Abrahams further readiness to waite on them in their way, which lost him nothing.
And Abraham was walking with them, Act. 15.3. John. 3. Eph. 6.to dismisse them or send them on in their way, — Sept. same. — Cald. That he might accompany them. This carriage of Abrahams noteth. 1. Further humanity to his guests to bring them forward; as often it is desired from some unto the Saints. 2. Reverence unto them having now perceived that they were more then men, God having revealed himself unto him and Sarah. 3. Earnest love to follow after God, and to have further discoveries of his will from him.
Hence may we learn.
D. 1. God mooveth the station of his messengers from Saints below, when they are certified of his favour.
D. 2. God who comes to Abraham in love, goeth against Sodom in wrath and for vengeance. He looks otherwise on the wicked, &c.
D. 3. Saints having found Gods presence once are very loath to leave it. So Abraham. V. 16.
2. The reason of this God's discovery to Abraham. Ver. 17.Ver. 17, In the expression whereof we may note. 1. Gods resolution discovered interrogatively.
And Jehovah said, am I concealing from Abraham what I am doing? The Sept. read negatively — I will not hide from Abraham my servant what things I do. — Cald. as Hebr. The affirmative question is rightly resolved into a negative position. 1. The revealer here is Jehovah, from whom all truth commeth. 2. The subject to whom God will not deny his will, Abraham his friend. 3. The matter revealed, or not concealed, is Gods purpose about Sodoms destruction; this God would not with-hold from him.
Hence learn wee.
D. 1. All sure and true revelations of things to come are of God, either as to mercy or judgement.
D. 2. God revealeth his secrets to his friends. Amos. 3.7.
D. 3. The judgements on the wicked God eminently sheweth unto his Church. V. 17.
Secondly. The reason of this resolution is threefold. 1. For grace formerly vouchsafed to him, therefore God would now vouchsafe him more. This was twofold. 1. Greatness promised him in respect of his seed. — thus set out:
And Abraham in being shall be for a nation great and mighty. — Sept. and Cald.Ver. 18. to the same. God had given him this promise several times before, as Chap. 13. ver. 16. Chap. 12. ver. 2. &c. And here he makes that promise the ground of another discovery from God, as if he had said; I have freely taken Abraham into Covenant, I will surely make him the Father of a great people; and shall I not acquaint him with my purpose upon mine enemies? Not as if any self-greatness in Abraham should ingage God thereunto. 2. Blessedness promised in the seed to come from him. — And all nations of the earth shall blesse themselves in him — And for his sake all people of the earth shall be blessed, Cald. — Sept. as Hebr. here is another priviledge granted him, to be as the father or fountaine of blessing to the nations, in being the Father of the Messiah after the flesh. Now thus God argueth, have I made Abraham as the spring of blessing unto nations, and shall I not shew to him where I purpose to powre out my curse? Surely having granted him the former, I will not conceal the latter: I will adde this favour to the former; not upon Abrahams merit.
Learn hence.
D. 1. Gods grand promise to Abraham draweth on all other needful discoveries of God unto him.
D. 2. Abraham is made by promise the visible head of greatness and blessing unto the Church.
D. 3. God accounts it reason, that such as have the promise of blessing should know the purpose of cursing on the wicked. V. 18.
2. The next reason is from the duty unto which God had appointed Abraham, which also he approved in him.
Because I have known him, &c. wherein. 1. Gods act expressed, I have known him; which knowledg of God may be considered, in time past,Ver. 19. and then it notes Gods knowledg of him from eternity, fore-ordaining Abraham to this work: whom he did foreknow, them he ordered unto grace and duty. 2. In time present or to come,foreign and so it notes the knowledg of approbation. The Sept. and Cald. read it in time past, as well as the Hebr. Which though it may be read in future or present, yet not exclusively to the time past, God did foreknow Abraham that he would make a Covenant with him, to walk with God; and so he did know and commend Abrahams obedience sutable to his grace given to and Covenant made with him. 2. The object of this act, which makes up the reason, consisting of two parts. 1. Abrahams carriage to his family.
That he will command, &c. — Sept. and Cald. to the same, wherein these particulars fall under Gods knowledg. 1.foreign Concerning Abraham himself; that he will fear Gods judgments revealed upon sinners, and awfully have respect unto his Majesty. 2. That being thus affected, he will exercise his power to make Gods Covenant and statutes to be observed, seing God requireth the breach of them with such vengeance. (1) He will command for God, so the word expressly notes authoritative injunction over all under his power. (2) This power he puts forth. 1. Upon his children, they were nearest. 2. Upon his house family or men of his house; as the Cald. That is all kind of servants under his power. 3. The term of putting forth his command, it is after him, that when he should be gathered to his fathers, yet the fear of God might lye injoyned upon the generation after him. This God knew and liked. 2. The returne of Abrahams family unto his command in the effect of it, expressed thus, — And they kept, or shal keep the way of Jehovah, &c. — wayes which are right. Cald. It sheweth in summe their ready obedience,foreign which becomes the family and Church wherein God is known. 1. In the main duty, they kept and would keep the way of Jehovah. (1) Their keeping was in faith, love and obedience, and that with watchfulness and constancy. (2) The way of Jehovah, which noteth the whole trade of Gods Law revealed; of which he is author, matter, and end. Truth of God, ordinances of God, Worship of God, walking with God are all carried in this duty of keeping his way. 2. In the consequent of this, which is duty unto man.
To do judgement and justice. It is a paraphrase of all righteousness commanded in the second table, which giveth good proof of keeping the way of the Lord, &c. And therefore it is usual in scripture under this to comprehend all duty to God and man. Some distinguish these two, as if justice noteth righteous carriage to all, judgement a right demeanour to the oppressed, but no great need is there of restraining, when both are comprehensive of all duty unto man; for this cause will God reveal his secret judgment on Sodom to Abraham and his, because they shall make this good use of it. 3. The last reason is Gods future respect to Abraham, I will perform all my Covenant which I have made unto him, in this way of his obedience; therefore I will not hide this from him.
That Jehovah may make to come upon Abraham, &c. This is inferred as the consequent of Abrahams government for God over his family, and their joynt obedience; God having framed Abrahams heart unto this, he is now resolved to carry on the performance of all the good which he had promised. That the Lord may bring upon Abraham what he spake, That he would bring upon him, Cald. Herein. 1. The connection, that, sometimes causal, but here consequential. 2. The matter consequ…nt, which is Gods full performance to Abraham. (1) The finisher, Jehovah who was Author (2) The accomplishment, he will make to come upon him, (3) The matter compleated, that which God had spoken to him and concerning him; which doubtless was the perfection of his covenant even to Christ, and all the good given in him. That God had spoken in the promised seed. Gal. 3.16.
Learn hence.
D. 1. Gods knowledge of soules giveth them capacity of receiving his revelations. The knowledge of his election and approbation.
D. 2. Gods knowledg determin's soules unto duty and doth commend them for it, so it did to Abraham.
D. 3. Gods known ones will command for God all within their power.
D. 4. Children and servants are to be commanded by Gods approved rulers to keep close to his way.
D. 5. Saints known of God will take care for their seed to serve God after their departure. Succeeding generations are their care.
D. 6. The commands of godly Fathers and Governours are answered fruitfully where God knoweth soules.
D. 7. Keeping the way of Jehovah, and doing justice are inseparably injoyned and performed.
D. 8. Such soules are fittest to receive discoveries of Gods purposed judgments, who make the best use of them.
D. 9. The full accomplishment of all promises in Christ are the consequents of duty, caused by them, Vt notat consequentiam. Vatabl.
D. 10. God will bring home all the good promised in Christ unto his Covenant-ones.
D. 11. God will not hide any thing that is good from the people of his promise, he sheweth evil to avoyd it.
D. 12. What God hath vouchsafed and spoken to Abram hath alwayes bin with respect unto his Churches good. So in this case to the Church in his family. V. 19.
Thirdly, Gods discovery it self followeth concerning his purpose of vengeance upon Sodom; Wherein observe. 1. The revealer of the intended visitation.
And Jehovah said. Ver. 20.God himself immediatly. 2. The reason of his visitation revealed, which in summe is the intolerablenes of their sin, expressed two wayes. 1. By number, as followeh.
The cry of Sodom and Gomorrah because it is multiplied. — Cald. the same. — Sept. The cry of the Sodomites and Gomorra is multiplied. — 1. The subject of multiplication, The cry of Sodom and Gomorrha. That is the hidious noise of their sinnes provoking God to vengeance, as the cry of blood, Gen. 4.10. This cry noteth the excesse of sin; grown up to such strength that it roareth in the ears of God for vengeance; noted therefore usually by that title in scripure to be crying sinnes, Isai. 5.7. A good paraphrase it is of that blood and unnatural uncleannesse found among them, as wel as of all the sinnes else numbred up, Ezek. 16.49
2. The multiplication itself,foreign it is multiplied very much, or exceedingly; so the reading will be, joyning the superlative expression unto this which is found in the next sentence, that is, every day these cries are increased in mine ears saith the Lord, so that they are infinitely many. 3. The rational particle, because it is so, therefore will I visit, or it is surely so, as some read it, by way of assertion; which ariseth to the same purpose. 2. By weight thus expressed.
foreignAnd their sin, because it is very grievous, — Sept. and their sinnes are very great. — Cald. Because it is too mighty. 1. The subject of this aggravation is the same crying sinne spoken of. 2. The aggravation itself, it is grievous heavy, pressing, as sheaves press the cart, Amos. 2. v. 13., very malignant, full of deadly poison and that in the highest degree of excess. 3 The rational particle here added, because it is so, or so it is indeed: therefore I must visit. Ver. 20.Ver. 20.
3. The revelation itself made to Abraham, where 1. Gods motion is declared, — I wil descend now. — And descending, &c. S…pt. — I will appear now, Cald. Here bodily motion is spok…n of God, after the manner of men, not that God can move from place to place, for he filleth all places at once. It notes therefore here, 1. Gods appearance to judgment. 2. Gods neerness to them, or presence with them, whereby all are open to him, that he cannot be deceived: as one that commeth and looketh on. 2. Gods visitation.
And I wil see whether according to the cry thereof, which is come to me, they have made a consummation; or done fully. — Sept. If they finish or consummate according to their cry, &c. — Cald. and I will discern whether they have done, as the cry which is come before me, I will consume them if they repent not. Herein. 1. Gods act, I wil see, which noteth (1) A full discovery (2) a discoverie to judgment therefore wel paraphrased, I wil judge, that is punish them for all I see. 2. The object, which doubtles was the sinners in those places now visited, yet here described, 1. By the cry of their sin spoken of before, according to that God will see and judge, 2. By the evidence of it to God, it came even to him, or before him to disquiet him. 3. By the fullness of their sin. God seeth that they have made a consummation, and filled up the measure of sin; then he visit's and judgeth.
All this is positive under the supposition expressed. 3. Gods dignation to them if sin be not high.
And if not, I wil know, — Sept. that I may know, — Cald. But if they repent I wil not take vengeance. Wherein we have, 1. An exception; if their sins be not so crying and grievous. 2. Gods dignation thereupon, I will know; not as if he were ignorant, but knowledg here carrieth in it action. I will then pitty them, spare them, and not take vengance; so it is paraphrased fitly, I will not take revenge if they repent. Ver. 21.
Learn from it.
D. 1. God the judge and inflicter is the best revealer of his own judgments,
D. 2. The sinne of Sodom, &c. was crying, numerous, and very grievous, out of measure.
D. 3. Crying sin multiplied and aggravated, provoketh God to sudden vengeance. Ver. 20.
D. 4. God appeares to the face of sinners, when sin cryeth loud in his ears. This is descending.
D. 5. According to the cry, evidence, and fulness of sin, God seeth, and judgeth.
D. 6. God giveth the vilest of sinners a fair trial before he executeth vengeance.
D. 7. God discerns fully the guilty from the guiltless; where there is no sin. Hee will go, & see, and know.
D. 8. God knoweth with favour soules, who deny sin grievous unto him. Ver. 21. So he did Lot from the rest. 2. Pet. 2.7.
Fourthly, Gods dispatch for execution with Abrahams resentment of all. Ver. 22.Ver. 22. Wherein are two particulars, 1. The messengers dispatcht about the business revealed.
And the men set their faces from thence, and walked toward Sodom. — Sept. And the men turning themselves, &c. — And the men departed thence, &c. Cald. Two things are here related of the messengers on Angels, here exprest under the name of men, or poore men in appearance. 1. Their setting themselves to their way in right posture, They set their faces, and eyed the place to which they were sent, which note's their bent and intention of mind thither for the work unto which they were designed. 2. Their progress in motion, they went forward to Sodom, and made haste too, for it seem's they were with Lot in Sodom that evening, so the seaventy, They came to Sodom. 2. Abrahams deportment at their departure.
And Abraham yet himself was standing before Jehovah, — Sept. same. — Cal. Abraham yet stood in prayer before the Lord.
1. The subject here mentioned. Abraham himself, doubtless exceedingly affected with the said discovery made; and he was kept also by God for further communication; the Angels being dispatched by him.
2. The posture of him expressed, he was standing, in prayer saith the Cald. It was doubtless a posture of attendance or ministry, and it is certain he did pray and intercede with the Lord about this matter. Jer. 15.1. Humble, watchful, earnest was this attendance. 3. The object of this attendance, it was Jehovah, one of the three men spoken of, yet now discovered to be the Son of God himself, by sending away his Angels and making known his mind to Abraham. Upon him onelyonly Abraham waites to find favour for Lot, and poor soules in Sodom.
Learn hence.
D. 1. Gods dispatches for execution, surely follow upon the revelation of vengeance on the wicked. The angels were dispatcht, &c.
D. 2. Gods ministers angelical, are bent for execution of his will on crying sinners, and to pursue the enemy.
D. 3. Gracious Spirits are affected with judgment revealed on the wicked, and stand before God as they may to avert it. Ver. 22.
4. The last general head of this Chapter now followeth, which is Abrahams intercession unto God for these places on which so much wrath was revealed. This is compleated in six petitions and answers to them. 1. The first is from ver. 23. to the end of ver. 26. Wherein mark.
1. Abrahams intercession, ver. 23.24.25. about which. 1. His address to God is noted, Ver. 23.Ver. 23.
And Abraham drew neer and said. — Sept. and Cald. same.
Quest. How could he draw neer to God who is every where present?
Answ. It is not meant of local accesse, but spiritual, of the soull, when in faith, love, desire, it set's itself to seek God. So it was good for the Psalmist to draw neer to God. Psal. 73.28. And in this sense soules are said to be far from God, when remote from duty, and to draw neer when soules are bent upon seeking him; so Abraham drew neer and said. 2. Abrahams prayer or intercession it self in the first onset; it is in the general scope, that Sodom and the cities about it might be spared from the threatned overthrow, but more particularly expressed in three supplicatory expostulations.
1. Wilt thou also destroy the righteous with the wicked?
This question being affirmative must be read negatively, Thou wilt not so destroy. Sept. same. — The Cald. Wilt thou in thy fury consume? Surely no. So Abraham had a judgment of certainty concerning God, that he could not, nor would not deal with the righteous as with the wicked in destroying. And thus it is an argument of his prayer to God. Yet again, looking upon this as the question of a supplicant, it carrieth in it also a prayer. Lord do not destroy the righteous with the wicked, wilt thou? O do not Lord. Both wayes may we take it. The righteous here is the truly justified and sanctified soul; the wicked such as are contrary to God in being and doing; the destruction was the doleful overthrow threatned & afterward executed. Ver. 23.
2. The next petitionary expostulation is in ver. 24.Ver. 24. Where we have two special matters to consider, 1. A supposition, in judgment of charity, of some competent number of righteous in those places.
If there be, perhaps there are fifty righteous within the city. Here Abrahams charity to poore sinners is expressed; yea and his prudential piety toward God, that he begin's at such a number as fifty, at the highest he supposeth so many at least might be in five cities; for however, city is spoken of here in the singular, as of one, yet it is synecdochical for all the rest. This therefore he supposeth as a ground of his following petition to God. 2. A petitionary expostulation hereupon.
Wilt thou also destroy, and not spare the place, for the fifty righteous which are therein? This affirmative question is rendred negatively, surely thou wilt not destroy, but spare, &c. Yet consider this too comming from a petitioner, it carrieth this petition; Lord do not destroy but spare the place even all the sinners therein for these fifty righteous. — Sept. and Cald. are to the same purpose. ver. 24. 3. The next petitionary question is ver. 25.Ver. 25. Wherein. 1. The ground of this petition, which is the inconsistency of all injustice with God in his proceedings with men. 1. The matter inconsistent is that the righteous should be delivered to death as the wicked. 2. The inconsistency itself expressed, by a particle abominating, — farre be it, it is a prophanation of God, not to be indured. The Septuag. read. foreign. By no meanes can this be agreeable to God. The Cald. paraph. True are thy judgments;foreign therefore this cannot be. This particle is doubled to note the vehemency of it. Farre be it, farre be it from Jehovah. Sometimes being used as to men, the name of God is added, God forbid it me, or make it far from me, or odious to me. 1. Chron. 11.19, It is Davids expression.
2. The petitionary expostulation it self,
Shal not the judge of the whole earth do right? This negative question is resolved affirmatively. The judge of all the earth must do and will do judgment. — Shalt not thou do judgment who judgest all the earth? Sept. — Cald. same with Hebrew, but take this also as a petitionary question, and then somthing more is carried in it, even Abrahams desire to God as judge of all the earth to give judgment of discerning between the wicked and the righteous; thou art judge of all the earth, thou canst do nothing but right; oh put a difference between the righteous and wicked now, that the overflowing scourge take not all away together. So it is his prayer also. ver. 25. 2. The answere which God makes to Abraham in this petition, wherein occurre. 1. Abrahams condition supposed, and taken for granted, —
Ver. 26.And Iehovah said, if I find in Sodom fifty righteous within the city; this was the ground of Abrahams prayer for mercy; let that be granted saith God as thou supposest, that there be so many righteous, I will accept the number and give you the desire. 2. Gods promise upon that ground granted, Then I will spare the whole place for their sakes. — There shall none perish, if this number appeare. But it is queried here.
Quest. 1. Doth not Abraham desire evill, in praying for the wicked to be spared?
Answ. No. 1. He doth not simply desire this, to have the wicked escape, but to have them suffer if they must by themselves. 2. Gods threatnings somtimes admit repentance, so it might be with these, if they repent not I will consume them. Jon. 3. 3. It is lawful to pray against Gods revealed will with submission, so did Christ himselfe, if it be possible, &c. Math. 26.
Quest. 2. Doth not God grant that which is contrary to his justice in sparing the wicked?
Answ. No; For God is resolved to glorifie his grace somtimes, as well as justice, therefore it is not crosse to justice, when he himself doth satisfie it.
Quest. 3. Is not God changeable in his counsels when he yields from threatning to sparing?
Answ. No, he abides the same, but changeth us by repentance, which he was resolved by threatning to work, and so to spare.
Quest. 4. Is it not with the just somtimes as with the wicked? & is this righteous?
Answ. 1. In respect of outward sufferings it may seem so, but it is not so, for that is but chastening to the just, which is vengeance on the wicked. 2. The righteous are never destroyed, which is the reward of the wicked.
Learn we from this.
D. 1. Saints who stand before God have liberty to draw neer unto him.
D. 2. Prayer brings soules nigh to God indeed. To his very heart, and bosome.
D. 3. Praying soules may humbly plead with God about his judgments.
D. 4. As God will not destroy the just with the wicked, so may Saints pray. And this is according to Gods nature and will.
D. 5. Saints are charitable and pittifull unto sinners threatned by God. V. 23.
D. 5. It is prevalent with God to move him to mercy for his Saints sake.
D. 7. Righteous soules may keep of ruine and get mercy to the wicked. Ver. 24.
D. 8. God abhorr's to destroy the righteous with the wicked.
D. 9. The judge of all must do right, and therefore may be intreated.
D. 10 Gods justice puts a difference between the righteous and the wicked. V. 25.
D. 11. Very yeelding is God to the prayer of his Saints.
D. 12. A few righteous in the world are more powerful with God to save, than many wicked to destroy. Ver. 26.
Thus farre Abrahams faith in prayer. The second intercession of Abraham followeth. ver. 27.28. Wherein we have to consider, 1. Abrahams petition. 2. Gods answere thereunto. In his petition occurre these particulars. 1. His preparation unto it, by an humble address unto God againe. Wherein appeare. 1. His incouragement taken from Gods former reply.
And Abraham answered and said; Ver. 27.God having granted mercy for fifty, now he get's ground, and comes to God againe with a second petition. Sept. and Cald. to the same. 2. His self-judgment and abasement in this onset, wherein are acknowledged two thinges.
1. His bold enterprise, in the following words.
Behold now I have begun to speak unto my Lord. — To the Lord Sept. — I have spoken much before the Lord. Cald. This he acknowledgeth to be boldness in him, considering the greatness of that God with whome he had to doe. Poor I, have begun to speak to the Lord, as some read noting his relation to him.
2. His unworthiness for such an attempt.
And I dust and ashes. — Earth and ashes. Sept. — Seeing I am dust and ashes: Cald. That which he takes to himself is a base condition, signified by those termes, dust, which is an underfoot thing, and Ashes, which notes his desert of being consumed for comming so neer to God. — ver. 27. Secondly. His intercession, wherein are to be noted, 1. A supposition of the failing of his former ground in some degree.
Perhaps there shall be wanting of the fifty, righteous, five. — Sept. But if the fifty righteous be lessened into forty five. — Cald. as Hebr. Gods grant so readily, makes Abraham doubt upon search that the number will not be found; therefore he descends to be sure of his request granted, suppose five be wanting. 2. A petition againe expostulatory.
Wilt thou destroy for five the whole city? That is, for want of five. — Sept. wilt thou destroy for forty five? — Cald. as Hebr. Were the question proposed plainly, it would be resolved negatively, thou wilt not destroy; but comming from an intercessor, it doth not onelyonly import that, but a prayer also that the want of five may not cause the vengeance threatned upon all to be dispensed. O my Lord destroy not all for want of five righteous. Secondly, Gods answer unto this petition.
And he said, I will not destroy it, if I find there forty and five. Here God yeelds again, Abraham thy request is granted. Ver. 28.Ver. 28.
Learn from it.
D. 1. Gods answers of grace incourages his unto replies of prayer. So Abraham takes ground.
D. 2. Saints wonder at the priviledge of mens speaking to the Lord.
D. 3. Gods soveraignity & lordship, may well make Saints wonder at their admittance.
D. 4. Mans vileness and desert to be turned to ashes makes it wonderful, that yet he should speak to God.
D. 5. Saints come with self-abasing thoughts to intreat Gods face for sinners. Ver. 27.
D. 6. Humbled soules are incouraged upon failing of numbers, yet to seek Gods face for good. Though five be wanting, yet will God spare the rest.
D. 7. God gives in granted the desires of humble soules. Ver. 28. Psal. 9.12. Even when their sensible groanes are abated.
3. The next part of the intercession follow's, ver. 29.Ver. 29. wherein we have to note. 1. The instancy of the intercessor, upon the preceding answere of God.
And he added yet to speak unto him, and said, — Sept. and Cald. same. Thus Abraham gathers strength, and puts it out in more intercession. 2. The argument of the intercessour with its abatement, Perhaps, or if peradventure forty be found there.
Here he expresseth his ground with abatement, and supposeth his request. It is an elegant aposiopesis. As if he said; O pardon and spare if there be but forty. 3. The answere of God to this.
And he said, I wil not do it for the sake of the forty. — Sept. I will not destroy, &c. — Cald. I will not make an end. — He giveth in these a general pardon upon this account. As if he had said, Abraham bring forth forty righteous and all shall be spared.
Which teacheth us.
D. 1. Gracious soules adde to pray, when God adds to grant their requests.
D. 2. Strength of argument in the prayers of Saints may abate persons threatned from 45 to 40.
D. 3. Gods answere of grace groweth higher as arguments of Saints may grow lower. Ver. 29. I will not doe it for forty's sake.
Fourthly. The fourth intercession of Abraham followeth. V. 30. Wherein occurre, 1. Abrahams request. 2. Gods answere.
In the former are observable, 1. His preparation by a preventing desire in turning away Gods displeasure from his boldness.
And he said let not I pray anger burn upon the Lord, or my Lord, and I wil speak. — The Sept. read's it in an abrupt question, by an apossopesis, And he said, wilt thou Lord, if I speak? That is, wilt thou be displeased? — The Cald. Let not the fury of the Lord be angry, &c. wherein, 1. His boldness by faith in replying, And he said, &c. i. e. Abraham. 2. His humility in returning, let not I pray thee 3. His preventing desire, Let not anger kindle upon the Lord; He feareth because of his importunity. 4. His resolution hereupon, I wil speak, or pray further. 2. The supposed ground of this next petition thus delivered.
Ver. 30.Perhaps thirty shal be found there or if thirty, &c. Here is an abatement by tens, beginning, so he presseth upon grace. 3. His petition included, Lord destroy not but save for the sake of thirty righteous. In the latter we have Gods answer, where, 1. The ground supposed, is thus stated.
If I find thirty ther… 2. The petition granted. — And he said, I wil not do it. — Sept. I will not destroy for the sake of thirty. — Cald. I will not make an end, &c. in summe, Abrahams petition is granted, the cities shall not be destroyed, all shall be spared, if thirty righteous be found among them.
It learneth us.
D. 1. Gods yeelding incourageth petitioners to be bold in praying to him.
D. 2. Gracious intercessors are afraid of Gods displeasure burning against their importunity for sparing the wicked.
D. 3. Gods displeasure being deprecated, Saints proceed in praying fervently.
D. 4. Saints may fall by ten in arguments of Prayer with God.
D. 5. Grace riseth by tens to answer the intercession of Saints, and as their arguments fall. Ver. 30.
Fiftly. Yet Abraham seeing Gods free return supposeth he was yet to high, and therefore imbolden's himself to another abatement, ver. 31. And to bring grace to a further condescention.
Wherein also are.
1. His petition, and thereabout are considerable. 1. His preface.
And he said behold I pray, I have begun to speak to my Lord. Ver. 31.— Sept. And he said, yet I have to spake unto the Lord. — Cald. I have spoken much before the Lord. The same expression is before, ver. 27. Here being repeated, note's multiplication of his self-judging, behold I, even I, so vile, have begun thus far to bespeak the Lord of glory, may I not proceed? He hath incouraged me thus far, I will yet go further. 2. His ground supposed.
Perhaps twenty shal be found there. — If there be found. Sept. Here he fal's ten more, hoping that number would be found. 3. His prayer implied; Oh spare all & do not destroy for the sake of twenty righteous among them. 2. Gods answer hereunto.
And he said I wil not destroy for the sake of the twenty. — Cald. same. — Sept. If I find twenty. God grants thus far upon abatement of ten more. Find me twenty, and judgment shall not proceed.
It instruct's us.
D. 1. Multiplied self judging is requisit with multiplied boldness in addresses unto God.
D. 2. Humility incouraged by God, beg's grace to condescend lower to its wants.
D. 3. Grace dispiseth not, but yeelds to the pressing intercession of the humble soule. Ver. 31.
Sixtly. The last intercession of Abraham now followeth, and he speaketh no more in this matter. Ver. 32.Ver. 32. Wherein, 1. His request framed as before, and therein, 1. A prefacing petition to divert Gods wrath, as was, ver. 30. 2. A limitaion of himself, but this one petition more in this matter, — And I will speak yet but once, or this one turn. So far God lets out his Spirit. — Sept. wilt thou, if I speak yet once? i. e. Thou wilt not be displeased if I do, 3. His last reason supposed.
Perhaps there shal be found there ten, — Sept. If there be found, &c. 4. His prayer implied, O spare for the sake of ten. 2. Gods answer in the last place by way of grant.
And he said, I will not destroy for the sake of the ten. — Sept. and Cald. same. Abraham surely thought so many to be in Lot's family at least, yet when he had his grant he find's it otherwise.
It teacheth us.
D. 1. Gracious soules would not willingly provoke God though they desire to prevail with him even for wicked ones, that these be spared by him.
D. 2. In intercession for sinners there is a limit and bound set by God upon the Spirits of his Saints. Grace ordereth it so.
D. 3. Saints drive in prayer the deliverance of the wicked to the lowest and least price that may be. To ten. O Lord spare them.
D. 4. Gods grace condescends to the lowest and least number of the righteous, that he may be gracicious to others. So somtimes he doth, but not alwayes. Ver. 32.
Seventhly. The close of all followeth, Ver. 33.Ver. 33. Abraham having procured grace to come so low, he dares go no farther, neither will God stay to hear any more. Two things are here recorded at the conclusion. First. Gods departure from him.
And Jehovah departed as he had finished to speak unto Abraham. — Sept. same. — Cald. and the glory of the Lord was taken up, when he ceased to speak to Abraham. Herein we have, 1. Gods motion mentioned, which was local in respect of the body assumed, and that signal of his refusing any more petitions about this matter. 2. The occasion or season of it, the finishing of his communication with Abraham, so much as he vouchsafed. Secondly Abraham's returne home.
And Abraham returned to his place. i. To his tent and family whence he came with his guest. Which carrieth in it his cessation from further interceding, and his betaking himself to his own charge, about the duties which concerned him therein: no doubt with an heart full of care.
Learn we in this close.
D. 1. God hath his time set for hearing Saints intercessions for sinners and answer's, and then he will hear no more.
D. 2. God heareth out his Saints in all humble and faithful intreaties of him.
D. 3. Gods answer being given, Saints must go away contented with Gods will, and return to their relation duties. So did Abraham.
A Corollary from all.
This being an extraordinary dignation from God, learn this. Extraordinary actions of some Saints must not be drawn into ordinary practise. No cause therefore for us to plead so with God for any.