And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.
16 33. Colloquy of Jehovah with Abraham, &c. (J.)
16. looked toward Sodom ] The idea is that of directing the gaze from an eminence. A view of the Dead Sea is to be obtained from the hills in the neighbourhood of Hebron: cf. Gen 19:28. The LXX and Lat. add “and Gomorrah” after “Sodom.”
to bring them on the way ] See note on Gen 12:20.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 18:16-18
And the Lord said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
—
The secret of the Lord with Abraham
God communicates Himself, and the knowledge of His ways and designs, to His faithful ones. There was a special propriety for this mode of dealing with His servant Abraham. Consider this–
I. As ONE OF THE PRIVILEGES OF GODS FRIENDSHIP WITH HIM. Communication of secrets is one of the special privileges of friendship. Where we trust our secrets the intimacy must be very close, and the confidence of love very great. God imparted to His friend Abraham a twofold secret.
1. The secret of loving intercourse.
2. The secret of His purposes.
II. AS DEPENDING UPON HIS DESTINY AND CHARACTER. Abraham was not only a saint, but also a representative man, through whom God intended to convey great blessings to mankind. He was the human foundation upon which Gods most gracious purposes concerning the race were to he erected. The friendship of God with him, therefore, is to be considered–
1. With regard to his destiny. God had known him, that is, determined him for a purpose.
(1) Political. He was to become a great and mighty nation (Gen 18:18).
(2) Religious. Abraham was to be the founder not only of a great but of a holy nation.
2. With regard to his personal character, God knew that Abraham was a righteous man, and that he would be just and upright in the government of his family, bringing them up in the fear and love of Himself. So would they enjoy the benefits of the covenant of grace, and avoid the doom of the wicked. (T. H. Leale)
The friend of God
I. WE ARE TO PONDER THIS MOST INTERESTING SCENE. In it we shall find three leading acts.
1. The condescending visit of God to Abraham.
(1) The Lord appeared to him in the form of a man.
(2) The Lord suffered Himself to be a guest at Abrahams table.
(3) One main object of the visit was to evoke faith in the heart of Sarah; without which the promise could not have been fulfilled.
2. The revelation of the Lords purpose to Abraham (Gen 18:16-22).
3. Abraham interceding for Sodom (Gen 18:23-33).
II. APPLY TO OURSELVES. As Abrahams spiritual seed, we are called to be friends of God.
1. Jesus calls us His friends (see Joh 15:15).
2. Jesus manifests Himself to us as He does not to the world. Certainly, this is an inward and spiritual manifestation; but it is not less real or delightful than that vouchsafed to Abraham.
3. He condescends to be refreshed by us. When we do His will, and offer Him praise, He sees of the travail of His soul, and is satisfied. He sups with us.
4. He reveals to us His secret. This relates to His second coming, to the destruction of the world, and the final overthrow of the ungodly. The fate of Sodom represents that of all the earth.
5. We are permitted to intercede for others. (The Congregational Pulpit.)
Gods reasons for revealing His intentions to Abraham
1. The importance of his character. He was not only the friend of God, but the father of a great nation, in which God would have a special interest, and through which all other nations should be blessed. Let him be in the secret.
2. The good use he would make of it. Being previously disclosed to him, he would be the more deeply impressed by it: and according to his tried and approved conduct as the head of a family, would be concerned to impart it as a warning to his posterity in all future ages. As the wicked extract ill from good, so the righteous will extract good from ill Sodoms destruction shall turn to Abrahams salvation: the monument of just vengeance against their crimes shall be of perpetual use to him and his posterity, and contribute even to the bringing of that good upon them, which the Lord had spoken concerning them. (A. Fuller.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Abraham went with them to bring them on the way.] This was another piece of primitive hospitality – to direct strangers in the way. Public roads did not then exist and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A civility usual then and afterwards. See Act 20:38; 21:5 Rom 15:24; 1Co 16:11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. the men rose . . . Abraham wentwith themIt is customary for a host to escort his guests alittle way.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the men rose up from thence,…. From their seats at Abraham’s table under the tree, all three of them:
and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither: the Targum of Jonathan says, that he that brought the news to Sarah went up, to the highest heavens, and two of them looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, the third stayed with Abraham:
and Abraham went with them, to bring them on the way; which was another piece of civility to strangers used in those early times, as well as in later ones, Ac 20:38.
Fuente: John Gill’s Exposition of the Entire Bible
After this conversation with Sarah, the heavenly guests rose up and turned their faces towards the plain of Sodom ( , 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, 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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,Psa 25:14; Pro 3:32. 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 14:9; Psa 107:43), 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, Mat 13:12; Mat 25:29. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 16-22:
Verse 16: “Men” refers to Jehovah and the two accompanying angels. This was a theophany, in which the supernatural beings appeared in the form of men.
The destination of Abraham’s heavenly Visitors was Sodom. They continued their journey when the meal was completed. Abraham accompanied them for a distance, as a matter of courtesy, likely across the mountain range east of Hebron. From that point there was a view of the plain of Sodom.
Verses 17-19: These verses contain the first statement of the principle that God reveals His will to His servants who fear and honor Him. Particularly is this true in the area of Divine judgment upon sin. Abraham’s seed was to become a mighty nation in Jehovah’s plan. It would be fitting that the father of this nation should be cognizant of Jehovah’s purpose for the nations. Also, Abraham is an example of the Divine principle of parental discipline. God’s order is that the father is the Divinely-appointed teacher of his children, in matters spiritual, moral, and ethical Nowhere in the Scriptures is there the hint that the responsibility for teaching, training and caring for children belongs to the state, the church, or the school. It is the duty and privilege of the father to teach his children the will and purpose of God.
Verses 20-22: The reason for the Divine purpose was to visit the cities of Sodom and Gomorrah: a judicial investigation to confirm the sin of these two notorious cities, sin which was “very great”, literally “abundant and heinous.”
The particular sin of Sodom and Gomorrah which was so heinous in God’s sight was homosexuality. This term is a relatively modern invention. It does not occur in the Scriptures. God uses other terms to describe the sin of sexual relations between those of the same sex: abomination (Le 18:22), vile affections (Ro 1:26, 27), wickedness (Jg 19:23), effeminate (1Co 6:9), reprobate (Ro 1:28), inordinate affections (Col 3:5, 6), sodomy (1 Kings 14:24; 15:11, 12), filthy dreamers (Jude 1:7, 8). Those who commit this sin are described as having vile affections (Ro 1:26, 27), burning with lust (Ro 1:27), dishonoring the body (Ro 1:24), violating nature (Ro 1:26), abusers of themselves (1Co 6:9), defilers of themselves (1Ti 1:9, 10), lusting for strange flesh (Jude 1:7).
Modern “psychology” says some people are born “homosexuals.” This is not true. It is true that every person is born with a sin nature (Ro 5:12) that is capable of every kind of lust. It is true that some are born without the ability to have physical relations with the opposite sex (Mt 19:12). But this is far different from having a consuming lust for the same sex.
The sin of sodomy is the last stage of moral decay among many people. Sodom and Gomorrah are evidence that when this sin is accorded public acceptance it cannot be contained or controlled. It continually solicits new victims. And it is subject to the law of diminishing returns, with each exercise of sin requiring more and greater excesses to fuel its consuming passion. The ultimate end of the sin of sodomy, as with other sins, is greater, increasing lust culminating in death (Jas 1:13-15).
The sin of sodomy is not a solitary sin. It is the final stage of other sins of selfish indulgences stemming from the root causes of moral impurity, pride, anger and bitterness. Eze 16:49,50 lists other sins that inevitably accompany this sin: pride, fullness of bread, abundance of idleness, unconcern for the poor and needy.
Sodomy is defined by some “psychologists” as a disease, or an alternate life style. It is neither. It is sin, and in God’s sight deserving of the death penalty (Le 18:22; 20:13). It is classified along with the sins of prostitution, idolatry, theft, drunkenness (1Co 6:9, 10). The basic sin-nature that is susceptible to temptation resulting in sodomy is common to all people. But this sin can be forgiven (1Co 6:11), when one cries out to God in repentance and faith, confessing it (1Co 1:7-9). And God provides a way of victory over this and all sin (Ro 6:14).
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 18:17. That thing which I do.] Which I purpose doing, or am about to do.
Gen. 18:19. For I know him.] Heb. For I have known him. It is Gods purpose with regard to Abraham, not His knowledge of the character of Abraham, that is here spoken of. (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 18:16-19
THE SECRET OF THE LORD WITH ABRAHAM
We are told that the secret of the Lord is with them that fear Him (Psa. 25:14). God communicates Himself, and the knowledge of His ways and designs, to His faithful ones. There was a special propriety for this mode of dealing with His servant Abraham. Consider this
I. As one of the privileges of Gods friendship with him. Communication of secrets is one of the special privileges of friendship. The secret of a man is not with strangers, or enemies, or indifferent persons, but with those who respect and love him. Where we trust our secrets the intimacy must be very close, and the confidence of love very great. God had made Abraham His friend, and in doing so had yielded to him certain rights. He who is the sovereign Lord of all put Himself under obligations. He imparted to His friend a two-fold secret.
1. The secret of loving intercourse. He had already condescended to visit Abraham, and to partake of his hospitality. He conversed freely with the patriarch as a man with his friend. Though He discovered Himself to be what He really was, the human manner of the interview is carried out to the end. This is the only instance in the Old Testament of such intimate and palpable communion with God. Abrahams case was only peculiar in its outward form, for it is the privilege of all Gods saints to enter into the secret place of the Most High, and to abide under the shadow of the Almighty.
2. The secret of His purposes. The Lord had already told Abraham of His loving purpose concerning himself, and the nation of which he was to be the founder. Now the Lord reveals His purposes of judgment upon the wicked. The sin of Sodom had become great. The Divine forbearance was exhausted. The time of judgment had come. In adaptation to our human mode of thought and speech, God is represented as taking counsel with Himself as to what He shall purpose. Shall I hide from Abraham that thing which I do? (Gen. 18:17). It seems as if the very thought would be unworthy, that He should conceal His design from His friend. Strangers and enemiesthe world at largeknow Me not; and therefore they know not what I do. They know merely what is outwardly presented to their eye, on the stage of public and social life. But they see not behind the scenes. They are not acquainted with the hidden springs, and inmost reasons of My conduct. Hence, it is not wonderful that they should misunderstand Me; that they should put a wrong construction on many of My actions; that many things in My dealings should seem anomalous or even criminal, of which, had they been better acquainted with Me, they might easily have got an explanation. But my friends stand in My counsel. They are familiar with Me, and their fullest sympathy is Mine. They can therefore understand what I do. What may seem strange and startling to others, excites no surprise, and breeds no suspicion, in them; and where the world is loud in its premature criticisms and cavilsMy friends, doing Me justice, and reposing in Me an honourable confidence, can intelligently acquit or approve; or at least can patiently wait for further light and informationfearless, as regards My character, of the issue.(Candlish.)
II. As depending upon his destiny and character. Abraham was not only a saint, but also a representative man, through whom God intended to convey great blessings to mankind. He was the human foundation upon which Gods most gracious purposes concerning the race were to be erected. The friendship of God with him, therefore, is to be considered
1. With regard to his destiny. God had known him, that is, determined him for a purpose.
(1.) Political. He was to become a great and mighty nation (Gen. 18:18). The founding of a great nation is an act of Gods Providence, and not an accident of human history. Abraham has, therefore, an interest in humanity considered as such. Therefore this act of retribution on Sodom must not be regarded as a matter of indifference to him. In the thought and purpose of God he has a sublime relation to a noble race, and the knowledge of the Divine purposes concerning that race was, in a measure, due to him. Of such a character as Abraham it was true in a most special and eminent sense, that all that concerned man concerned him.
(2.) Religious. Abraham was to be the founder not only of a great, but also of a holy nationof a people elect of God. They were chosen to illustrate His Providence, to have the custody of His oracles. The awful scroll of prophecy was in their keeping. Gods salvation was to spring from them. They stood at one end of the ladder along which communications passed from heaven to earth, and blessings came down. All the nations of the earth shall be blessed in him (Gen. 18:18). Hence he is personally and directly concerned with all Gods dealings of mercy and judgment. As a member of the Covenant, these privileges were due to Abraham.
2. With regard to his personal character. God knew that Abraham was a righteous man, and that he would be just and upright in the government of his family, bringing them up in the fear and love of Himself. So would they enjoy the benefits of the Covenant of grace, and avoid the doom of the wicked. For the transmission from generation to generation of the true knowledge and worship of God, it is essential that they who are to command and teach their children after them should themselves understand the scheme of Gods providence, so as to be well acquainted with what He has done, and is yet to do, on the earth. Abraham is highly commended by God, as one who will assuredly be faithful in this work of the godly training and godly discipline of his household. As the head of a familyas a witness for God to the generation to comeas a teacher of righteousness, he is entrusted with a most important office, and he will not betray his trust.(Candlish.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 18:16. The courteous dismissal of friends and brethren who have been entertained as guests, by accompanying them some distance on their way, is a duty frequently enjoined in the New Testament. Thus, 3Jn. 1:6 : Whom if thou bring forward on their journey after a godly sort, thou shalt do well. (See also Rom. 15:24; 1Co. 16:11; Act. 20:38.) From Gen. 18:22, it would appear that it was only the two angels who now took their leave. He who is called Jehovah seems to have remained, and Abraham, after conducting the two some little distance, probably returned into the presence of his Divine guest, when the circumstances afterwards mentioned occurred.(Bush.)
There is a gracious side to the Divine character, in which appear the purposes of His love and mercy; but there is also a side of it in which we see only His judgments towards the impenitent. Towards Abraham, the look of kindness and love; towards Sodom, the look of fearful indignation and purpose of retribution. The right hand of the Judge implies His left.
Gen. 18:17. He is in a position to be trusted. He is not a stranger or an enemy who must be kept at a distance and treated with stern and suspicious reserve. He stands high in the favour and fellowship of God, and it is not unreasonable that God should impart to him an intimate knowledge of His works and ways. (Psa. 25:14.) Hence the Lord speaks of His prophets as those who should stand in His counsel, or secret. (Jer. 23:18-22; Amo. 3:7.) And it is especially with reference to His judgments to be executed on the earth that the Lord thus speaks. To the friend of God, these visitations of vengeance are not, as they appear to other men, mere accidents of fortune, or sudden outbreaks of capricious wrath. To him they have a clear meaninga distinct and well-defined end. And hence, while others are distracted and overwhelmed, he stands fearless amid the ruin.(Candlish.)
If we are the friends of God through Christ we are admitted into His confidence. Jesus calls us His friends (St. Joh. 15:15.)
1. We are delivered from all slavish fear.
2. We have no longer any suspicion of God. All cold reserve and distrust are gone, and we enter into all the plans and purposes of His grace.
3. We have full confidence in Gods righteousness. The difficulties in the ways and dealings of Providence, which perplex others, all become intelligible to the friend of God. He reveals to His friends what shall be in the end, when a perfect adjustment of these shall be made.
The secret of the Lord concerning judgment is also intended for our admonition. The judgments of the Lord warn His servants. (Psa. 19:11.)
Gen. 18:18. We have in this and the following verse the reasons assigned for the decision to which He comes. The first is, the dignity and importance of His character, and the great things which He had purposed to do for him. It is a reason fortiori; as if He had said, Seeing I have determined to bestow upon Abraham the greater favour of making him a great nation, and of blessing in him all other nations, surely I may confer upon him the less, of making him acquainted with My present purpose of destroying Sodom. Where God has begun to do good to His servants He follows them with still accumulating mercies. The past is a pledge for the future, and they may, like Rachel, name their blessings Joseph, saying, The Lord will yet add another.(Bush.)
The revelation to Abraham of the Divine purposes of judgment would serve:
1. As a vindication of Gods character in the matter of punishment. God had made known unto him His purposes of grace, and He will now vindicate Himself in regard to His judgments upon the wicked.
2. As a motive to increase the sense of covenant obligation. Abraham would now have stronger reason for fidelity in his household, for he was to be the source of blessing to all mankind. His family was to be the home of salvation where men would find shelter from the terrible judgments of God.
FAMILY RELIGION.Gen. 18:19
I. The light in which Abraham appears in this passage; and how he was qualified for the duty here ascribed to him. He appears a man of knowledge; not, perhaps, in the jargon of language, the refinements of science, or the subtleties of speculation, but in matters of the greatest moment to his own present and everlasting salvation, and that of others, namely, in religion and morality, here termed the way of the Lord, justice and judgment.A man of piety. He not only understood the way of the Lord, but he loved, experienced, and practised it. Hence his concern and endeavour to impress it upon others. Without personal religion in the heads of families, we cannot expect they will sincerely and perseveringly endeavour to promote it in their children or servants.A man of virtue. Justice and judgment were as dear to him, and as much practised by him, as the way of the Lord. He did not make his doing his duty to God a reason for neglecting his duty to his neighbour; nor what God had joined together did he put asunder.A man of authority. He will command his children and his household after him. Observe the respect and obedience he enforced, and his great influence over his family. This was owing to his station. They were taught to acknowledge him as appointed by God at the head of the familyto his knowledge and wisdomhis known and approved piety. They knew God was on his side, and if they opposed him, God would resent it.A man of fidelity. Whatever knowledge, piety, or authority he had, he faithfully employed for His glory who entrusted him with them, and to the end intendedthe good of others, and especially of his own family.A man of diligence. He appears evidently to have been laborious in this duty.
II. The nature of this duty; or his endeavours for the good of his family. He not only prayed with and before his family, but interceded for them as a priest. This the ancient patriarchs and holy men of old did. They were priests in their own houses (Job. 1:5). So should every master of a Christian family be. Indeed, every private Christian is a priest unto God. He was a prophet in his family. He instructed them, not in matters of mere speculation, nor doubtful disputationthis were foolish and unprofitablebut in matters of experimental and practical religion and virtue. He taught his family not barely to know these things, but to do them. Now, upon whom must this be inculcated? Upon children (Deu. 4:9). If our children be the Lords, they must be educated for Him. If they wear His livery, and be called by His name, they must do His work. What hypocrisy is it to dedicate our children to God in baptism, and Promise they shall renounce the devil and all his works, the vain pomp and glory of the world, and all covetous desires of the same, so that they shall not follow nor be led by them, and afterwards to take no care that they may fulfil it!Upon servants. Abraham had born in his house three hundred and eighteen servants (ch. Gen. 14:14), trained, or, as the Hebrew word means, catechised. Our servants are entrusted to our care, and should be taught and directed by us while in our family. But how must our children and servants be instructed? (Deu. 6:6, etc.). By conversation, advice, exhortation, reading, hearing, catechising, etc., and especially by teaching them to know the Scriptures (2Ti. 3:15.) He was a king in his house, and used authority. He not only recommended these things, and advised and set before them the advantages on the one hand, and the miseries on the other, or the conduct which they might pursue, but he solemnly enjoined and insisted on these things, on pain of incurring his displeasure, as well as that of God. He not only used doctrine, but discipline (Eph. 6:4). He not only informed the understanding of his children and domestics by doctrine, and reminded and admonished them, but he persuaded, turned, and subdued the will to God and man, as far as possible, by discipline, rewards, punishments, or corrections, especially with regard to his children.
III. How pleasing it was to God, and the blessed consequences thereof to Abraham and his family. Observe:The reason why God would hide nothing from Abraham. For I know him, etc. Abraham was communicative of his knowledge, and improved it to the good of those under his care, and therefore God resolved to make communications to him. The way to the accomplishment of Gods promises: That the Lord may bring upon Abraham that which He hath spoken of him. Family blessings arise from family religion;temperance, frugality, industry, discretionpeace, quietness, love, harmonythe favour, protection, and care of God; His direction and aidall necessaries (Psa. 37:25; Mat. 6:33)prosperity, as far as will be good for us, and our families. Our prayers are heardafflictions are sanctified to us, and we are supported under themwe make a comfortable progress together in the ways of God, and receive many spiritual blessingswe shall meet in His presence and kingdom hereafter, and spend an eternity together. The sad reverse when this course is not taken. Hence arise family curses;intemperance, prodigality, idleness, imprudencestrife, contention, hatred, disturbancethe displeasure of God, and His curse on all we donot even necessaries, perhaps, but beggary and wantnothing prospersour prayers are rejectedwe are abandoned of God in our afflictions, and hardened by themwe go forward miserably in the ways of the devilwe shall meet at the left hand of the Judge in the great day.(Rev. J. Bensons Sermons and Plans.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(16) The men . . . looked toward Sodom.This visitation of God combined mercy and love for Abraham, and through him for all mankind, with the punishment of men whose wickedness was so universal that there were none left among them to bear witness for God, and labour for a better state of things. There is a strange mingling of the human and the Divine in the narrative. Even after the fuller manifestation of themselves they are still called men, and Abraham continues to discharge the ordinary duties of hospitality by accompanying them as their guide. Their route would lie to the south-east, over the hill-country of Judah, and tradition represents Abraham as having gone with them as far as the village of Caphar-Barucha, whence it is possible through a deep ravine to see the Dead Sea.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ABRAHAM’S INTERCESSION FOR SODOM, Gen 18:16-33.
16. Rose up As travellers about to depart .
Looked toward Sodom Hebrews, looked on the face of Sodom . Turned their faces in that direction . The promise has been confirmed to Sarah, and now, in Abraham’s future, all is hopeful and bright . But from this message of grace the angels turn to a work of judgment. Their look toward Sodom was the beginning of the working of wrath.
Abraham went with them Thus showing the courtesy and care of a true host, to see his guests off safely on their way.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Lord reveals his plan regarding Sodom
v. 16. And the men rose up from thence and looked toward Sodom; and Abraham went with them to bring them on the way. v. 17. And the Lord said, Shall I hide from Abraham that thing which I do, v. 18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? v. 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. v. 20. And the Lord said, v. 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. v. 22. And the men turned their faces from thence and went toward Sodom; but Abraham stood yet before the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 18:16
And the men rose up from thence,Mamre (vide supra, Gen 18:1)and looked towards Sodom. Literally, toward the face (Rosenmller), or towards the plain (Keil), of Sodom, as if intending to proceed thither. And Abraham went with themacross the mountains on the east of Hebron, as far as Caphar-barucha, according to tradition, whence a view can be obtained of the Dead Seasolitudinem ac terras Sodomae (vide Keil, in loco)to bring them on the way. Literally, to send them away, or accord them a friendly convoy over a portion of their journey.
Gen 18:17
And the Lord said (to himself), Shall I hide from Abrahamthe LXX. interpolate, ; but, as Philo observes, would have been a more appropriate designation for the patriarch (cf. 2Ch 20:7; Isa 41:8; Jas 2:23) that thing which I do. I.e. propose to do, the present being used for the future, where, as m the utterances of God, whose will is equivalent to his deed, the action is regarded by the Speaker as being already as good as finished.
Gen 18:18
Seeing that Abraham shall surely become (literally, becoming shall become) a great and mighty nation (cf. Gen 12:2; Gen 17:4-6), and all the nations of the earth shall be blessed in him? The import of Jehovah’s self-interrogation was, that since Abraham had already been promoted to so distinguished a position, not only was there no sufficient reason why the Divine purpose concerning Sodom should be concealed from him, but, on the contrary, the gracious footing of intimacy which subsisted between himself and his humble friend almost necessitated some sort of friendly communication on the subject, and all the more for the reason next appended.
Gen 18:19
For I know him, thatliterally, for I have known (or chosen, beingdilexi, as in Amo 3:2) him to the end that, the language expressing the idea that Abraham had been the object of Divine foreknowledge and election (Gesenius, Rosenmller, Delitzsch, Keil, Oehler, Kalisch, Lange), although the reading of the text is substantially adopted by many (LXX; Vulgate, Targums, Luther, Calvin, Dathe, et alii). The latter interpretation assigns as the reason of the Divine communication the knowledge which Jehovah then possessed of Abraham’s piety; the former grounds the Divine resolution on the prior fact that Divine grace had elected him to the high destiny described in the language following. It is generally agreed that this clause connects with Gen 18:17; Bush regards it as exhibiting the means by which the future promised to Abraham in Gen 18:18 should be realizedhe will command his children and his household after him (by parental authority as well as by personal example), and they shall keep the way of the Lord,i.e. the religion of Jehovah (cf. Jdg 2:22; 2Ki 21:22; Psa 119:1; Act 18:25), of which the practical outcome isto do justice and judgment;or righteousness and judgment, that which accords with right or the sense of oughtness in intelligent and moral beings, and that which harmonizes with the Divine law (cf. Eze 18:5)that (literally, to the end that, in order that, , ut supra) the Lord may bring upon Abraham that which he hath spoken of him.
Gen 18:20
And the Lord said, Because the cry of Sodom and Gomorrah is great. Literally, the cry of Sodom and Gomorrah (cf. Gen 4:10), because it is (not, it is indeed, Baumgarten, Keil) multiplied; the place of emphasis being conceded to the subject of discourse, viz; the cry of Sodom’s wickedness. And because their sin is very great. Literally, and their sin, because it is heavy, i.e. abundant and heinous.
Gen 18:21
I will go down now (cf. Gen 11:5), and see (judicial investigation ever precedes judicial infliction at the Divine tribunal) whether they have done altogetherliterally, whether they have made cow, piousness, i.e. carried their iniquity to perfection, to the highest pitch of wickedness (Calvin, Delitzsch, Keil); or consummated their wickedness, by carrying it to that pitch of fullness which works death (Ainsworth, Kalisch, Rosenmller). The received rendering, which regards as an adverb, has the authority of Luther and Geseniusaccording to the cry of it, which has come unto me; and if not, I will know. The LXX. render , meaning, “should it not be so, I will still go down, that I may ascertain the exact truth;” the Chaldee paraphrases, “and if they repent, I will not exact punishment.” The entire verse is anthropomorphic, and designed to express the Divine solicitude that the strictest justice should characterize all his dealings both with men and nations.
Gen 18:22
And the men turned their faces from thence, and went toward Sodom (i.e. two of the three proceeded on their way towards the Jordan valley, while the third was detained by the patriarch, probably on the heights overlooking the plain, for a sublime act of intercession which is thus briefly but suggestively described): but Abraham stood yet before the Lord. According to the Masorites the text originally read, “And the Lord stood before Abraham, and was changed because it did not seem becoming to speak of God standing in the presence of a creature. This, however, is a mere Rabbinical conceit. As Abraham is not said to hays stood before the three men, the expression points to spiritual rather than to local contiguity.
HOMILETICS
Gen 18:17
Sodom’s doom revealed.
I. THE REASON OF THE REVELATION.
1. Abraham’s new position. Having been lately taken into covenant with God, allied by the holy tie of a celestial friendship to Jehovah, the patriarch seemed in the Lord’s eyes to occupy a footing of intimacy before him that demanded the disclosure of Sodom’s impending doom. That footing the patriarch no doubt owed to Divine gracesovereign, unmerited, free; but still, having been accorded to him, it is, by a further act of grace, represented, as laying God himself under certain’ obligations towards his servant. So the secret of the Lord is with them that fear him, and he will show them his covenant” (Psa 25:14).
2. Abraham’s new prospects. About to become the head of a great nation, it was natural to suppose that Abraham would be profoundly interested in all that concerned mankind. As the head of the Old Testament Church too, which had just been constituted (Gen 17:1-27.), there existed a special reason for his being properly instructed as to the impending judgment of Sodom. Upon him would devolve the interpretation to the men of his day of the significance of that event. Rightly viewed, this is one of the proper functions of the Church on earthto explain God’s judgments to the unbelieving world. Hence “the Lord God doeth nothing but he revealeth his secret unto Ms servants the prophets” (Amo 3:7).
3. Abraham’s new responsibilities. These were the cultivation of personal and family religion, which devolved upon him with a new force and a heavier degree of obligation than they did before in consequence of his new standing as a Church member. God having graciously assigned this position within the Church in order that he might command his children and his household after him, by means of religious instruction as well as through the influence of personal example, to fear God, it was needful that he should be informed as to the ground, at least, of the coming judgment on the cities of the plain.
II. THE REASON OF THE RETRIBUTION. This was the wickedness of Sodom, which was
1. Exceedingly heinous as to its character. Minutely detailed in the ensuing chapter, it is here only indirectly mentioned as something grievous in the sight of God. All sin is inherently offensive in the eyes of the Almighty; but some forms of wickedness are more presumptuously daring or more intrinsically loathsome than others, and of such sort were the sins of Sodom (Gen 19:1).
2. Exceedingly abundant as to its measure. It was “multiplied” iniquity of which the Sodomites were guilty; and this not simply in the sense in which the sins of all may be characterized as beyond computation (Psa 19:12; Psa 40:12), but in the sense that their hearts were set in them to do evil (Ecc 8:11), so that they worked all manner of uncleanness with greediness (Eph 4:19).
3. Exceedingly clear as to its commission. Though God speaks of making investigation into the sins of Sodom, this was really unnecessary. The moral degeneracy of the inhabitants of the Jordan valley was one of the “all things” that are ever “naked and manifest” unto his eye. So nothing can hide sin from God (2Ch 16:9; Pro 15:3; Amo 9:8).
4. Exceedingly patent as to its ill desert. This was the reason why God employed the language of Gen 18:21. He meant that though the guilt of Sodom was great, he would not let loose his vengeance until it should be seen to be perfectly just. Nothing would be done in haste, but all with judicial calmness.
Lessons:
1. The impotence of anything but true religion to purify the heart or refine a people.
2. God is specially observant of the wickedness of great cities.
3. When great cities sink to a certain depth in their wickedness they are doomed to perish.
4. When God’s judgments overtake a nation they are ever characterized by justice.
HOMILIES BY R.A. REDFORD
Gen 18:16-33
Abraham’s intercession for Sodom.
The whole wonderful scene springs out of the theophany. Abraham’s faith has given him a special position with the Lord. “Shall I hide from Abraham that thug which I do?” &c. The true priesthood and mediatorship is friendship with God. The grace of God first gives the likeness and then exalts it. The Lord knew Abraham because Abraham knew the Lord. The superior angel, the Lord, remains behind his companions that Abraham might have the opportunity of intercession; so the Lord lingers in his providence that he may reveal his righteousness and mercy. As to the pleading of the patriarch and the answers of the Lord to it, we may take it
I. As it bears on the CHARACTER OF GOD.
1. He is open to entreaty.
2. He is unwilling to destroy.
3. He spares for the sake of righteousness.
4. He “does right” as “Judge of the earth,” even though to the eyes of the best men there is awful mystery in his doings.
II. As it reveals the CHARACTERISTICS OF PATRIARCHAL PIETY.
1. It was bold with the boldness of simplicity and faith.
2. It was full of true humanity while deeply reverential towards God. Abraham was no fanatic.
3. It waited for and humbly accepted Divine judgments and appointments not without reason, not without the exercise of thought and feeling, but all the more so as it prayed and talked with God.
4. The one living principle of the patriarchal religion was that entire confidence in God’s righteousness and love, in separating the wicked and the good, in both his judgments and his mercy, which is the essence of Christianity as well. “The right“ which the Judge of all the earth will do is not the right of mere blind law, or rough human administration of law, but the right of him who discerneth between the evil and the good, “too wise to err, too good to be unkind.”R.
HOMILIES BY J.F. MONTGOMERY
Gen 18:19
God’s rule in the family.
“For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.” The promise to Abraham included
(1) understanding of God’s acts;
(2) that he should become a mighty nation;
(3) that he should be ancestor of the promised Seed;
(4) that he himself should be a blessing to others.
Of these points two at least are not confined to him personally, but belong to all who will. To know what God doeth a man must be taught of the Spirit (1Co 2:14; cf. Isa 7:12). There is a wide difference between seeing an event, or even foreseeing it, and understanding God’s lessons therein. To be able in everything to mark the love, and care, and wisdom of God; to walk with him as a child, accepting what he sends not merely as inevitable, but as loving; to learn lessons from all that happens, and through the works of his hands to see our Father’s facethis is peace, and this is what the wisdom of this world cannot teach (Mat 11:25; 1Co 1:20, 1Co 1:21). Again, Abraham was to be not merely the ancestor of a nation, but the father of a spiritual family by influence and example (Mat 3:9; Gal 3:7). In this his calling is that of every Christian (Dan 12:3; Mat 5:13, Mat 5:14). Text connects the godly rule of a family with both these blessings. Christianity is not to be a selfish, but a diffusive thing (Mat 5:15; Mat 13:1-58 :83); and the influence must needs begin at home (cf. Num 10:29; Act 1:8), among those whom God has placed with us.
I. THINGS NEEDFUL FOR THIS WORK.
1. Care for his own soul. If that is not cared for a man cannot desire the spiritual good of others. He may desire and try to train his children and household in honesty and prudence; to make them good members of society, successful, respected; and may cultivate all kindly feelings; but not till he realizes eternity will he really aim at training others for eternity. Might say that only one who has found peace can fully perform this work. A man aroused with desire that his family should be saved. But he cannot press the full truth as it is in Jesus.
2. Love for the souls of others. Christians are sometimes so wrapped up in care for their own souls as to have few thoughts for the state of others. Perhaps from a lengthened conflict the mind has been too much turned upon its own state. But this is not the mind of Christ (1Co 10:24). It is not a close following of him. It tells of a halting in the “work of faith” (2Co 5:13, 2Co 5:14; cf. Rom 10:1).
3. Desire to advance the kingdom of Christ. When a man has this he sees in every one a soul for which Christ died (cf. Joh 4:35), and those with whom he is closely connected must chiefly call forth this feeling.
II. THE MANNER OF THE WORK. Family worship; acknowledgment of God as ruling in the household; his will a regulating principle and bond of union. Let this be a reality, not a form. Let the sacrificial work of Christ be ever put forward in instruction and in prayer. Personal exampleconstantly aiming at a holy life. To pray in the family and yet to be evidently making no effort to live in the spirit of the prayer is to do positive evil; encouraging the belief that God may be worshipped with words, without deeds; and tending to separate religion from daily life. Prayer in private for each memberchildren, servants, &c.; and watchfulness to deal with each as God shall give opportunity (Pro 15:23). Let prayer always accompany such efforts.M.
HOMILIES BY F. HASTINGS
Gen 18:19
Abraham and family training.
“For I know him, that he will command his children and his household after him,” &c. Under the shady terebinth celestial visitants partake, or appear to do so, of a meal hastily provided by the patriarch. The whole narrative is given in such a way that,after the manner of the time,to God are ascribed human passions, desires, hesitancy, and resolve. Hence God is described as resolving, on two grounds, to reveal to Abraham that which he is about to do in the destruction of Sodom and Gomorrah:
(1) that he would become a great and mighty nation;
(2) that he would direct his household to follow in the ways of righteousness and truth. Notice
I. THE VALUE GOD PLACES ON EARLY SPIRITUAL TRAINING. Children and servants are both to be brought under spiritual influence. The heart will not become pure naturally, any more than the boat left to itself would make headway against a strong current. The set of the world-tide is in an evil direction. Abraham had no written book to aid him in his work. His unwritten Bible was the tradition of God’s dealings with the race and with himself. He could tell of the promises of God and of the way of approach to him by sacrifice. Evidently there had been careful training in this respect; for when Isaac was going with his father to the mount of sacrifice he noticed that, although the fire and wood were carried, they had no lamb for a burnt offering.
II. GOD NOTICES HOW SPIRITUAL TRAINING IS CARRIED ON. “I know him.” He could trust Abraham, for he would “command,” &c; not in the dictatorial tones of a tyrant, but by the power of a consistent life. Many children of religious parents go back to the world because of the imperious style of training they have received. In training, every word, look, and act tells. In many homes there is, alas, no training given and no holy example set. Parents are held accountable for failure, and should therefore be firm and loving in training. They should not readily delegate to others the work of training, either in secular or religions knowledge. Sunday-school teaching should supplement, not supplant, home training.
III. GOD MADE THE BESTOWMENT OF INTENDED BLESSINGS CONTINGENT ON THE FAITHFUL DISCHARGE OF DUTY. “That the Lord may bring upon Abraham that which he hath spoken of him.” If Abraham had not been faithful his name would have died out, and there would have been no handing on of the narrative of his devoted life and tenacious hold of the Divine promises. Isaac followed in his father’s steps and was a meditative man. Jacob cherished the promises and handed them on to his sons. The Jews preserved a knowledge of God when all other races were sunk in polytheism. From them came the One who was the Savior of the world. All, however, depended on the right training of Isaac. The rill flowed to the streamlet, the streamlet to the creek, the creek to the river, the river to the ocean. Influence ever widened, and God’s aim with respect to Abraham was carried out. Let all strive so to act that the character of the life may not undo the teachings of the lip.H.
Fuente: The Complete Pulpit Commentary
Gen 18:16. Rose up, and looked toward Sodom i.e.. shewed their intention of directing their course that way: though some conceive, that it implies their intention of setting their faces against or of destroying Sodom. Abraham, however, continuing his hospitable kindness, attended them on their way: when the Lord (He who had given the promise, Gen 18:10, &c.) thought fit to reveal unto Abraham his designs concerning Sodom, in order, no doubt, to give the good man an opportunity to display his piety and love, as well as for the reasons assigned in the 18th and 19th verses.
Fuente: Commentary on the Holy Bible by Thomas Coke
Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
Reader! do not overlook what the Holy Ghost hath caused to be marked so often, the cause why so much grace was shewn to Abraham; even for that promised seed, the Lord Jesus.
The letter H added to both the names, Abram and Sarai, has been thought, not only to imply this wonderful encrease, as above mentioned, (see Gen 17 ) but also, being a radical letter in the sacred name jah, or Jehovah, it has been thought to intimate a nearer relation in the covenant of grace.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 18:16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.
Ver. 16. To bring them on the way. ] A special piece of courtesy, and much spoken of in Scripture. 3Jn 1:6 Act 20:38 ; Act 21:5 Rom 15:24 1Co 16:11 Tit 3:13
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Genesis
‘BECAUSE OF HIS IMPORTUNITY’
Gen 18:16 – Gen 18:33
I
In this incident we have, first, God’s communication of His purpose to Abraham. He was called the friend of God, and friends confide in each other. ‘The secret of the Lord is with them that fear Him,’ and it is ever true that they who live in amity and communion with God thereby acquire insight into His purposes. Even in regard to public or so-called ‘political’ events, a man who believes in God and His moral government will often be endowed with a ‘terrible sagacity,’ which forecasts consequences more surely than do godless politicians. In regard to one’s own history, it is still more evidently true that the one way to apprehend God’s purposes in it is to keep in close friendship with Him. Then we shall see the meaning of the else bewildering whirl of events, and be able to say, ‘He that hath wrought us for the selfsame thing is God.’ But the reason assigned for intrusting Abraham with the knowledge of God’s purpose is to be noted. It was because of his place as the medium of blessing to the nations, and as the lawgiver to his descendants. God had ‘known him,’-that is, had lovingly brought him into close relations with Himself, not for his own sake only, but, much more, that he might be a channel of grace to Israel and the world. His ‘commandment’ to his descendants was to lead to their worship of Jehovah and their upright living, and these again to their possession of the blessings promised to Abraham. That purpose would be aided by the knowledge of the judgment on Sodom, its source, and its cause, and therefore Abraham was admitted into the council-chamber of Jehovah. The insight given to God’s friends is given that they may more fully benefit men by leading them into paths of righteousness, on which alone they can be met by God’s blessings.
The strongly figurative representation in Gen 18:20 – Gen 18:21 , according to which Jehovah goes down to ascertain whether the facts of Sodom’s sin correspond to the report of it, belongs to the early stage of revelation, and need not surprise us, but should impress on us the gradual character of the divine Revelation, which would have been useless unless it had been accommodated to the mental and spiritual stature of its recipients. Nor should it hide from us the lofty conception of God’s long-suffering justice, which is presented in so childlike a form. He does ‘not judge after . . .the hearing of His ears,’ nor smite without full knowledge of the sin. A later stage of revelation puts the same thought in language less strange to us, when it teaches that ‘the Lord is a God of knowledge, and by Him actions are weighed,’ and in His balances many a false estimate, both of virtuous and vicious acts, is corrected, and retribution is always exactly adjusted to the deed.
But the main importance of the incident is in the wonderful picture of Abraham’s intercession, which, in like manner, veils, under a strangely sensuous representation, lofty truths for all ages. It is to be noted that the divine purpose expressed in ‘I will go down now, and see,’ is fulfilled in the going of the two men or angels towards Sodom; therefore Jehovah was in them. But He was also in the One before whom Abraham stood. The first great truth enshrined in this part of the story is that the friend of God is compassionate even of the sinful and degraded. Abraham did not intercede for Lot, but for the sinners in Sodom. He had perilled his life in warfare for them; he now pleads with God for them. Where had he learned this brave pity? Where but from the God with whom he lived by faith? How much more surely will real communion with Jesus lead us to look on all men, and especially on the vicious and outcast, with His eyes who saw the multitudes as sheep without a shepherd, torn, panting, scattered, and lying exhausted and defenceless! Indifference to the miseries and impending dangers of Christless men is impossible for any whom He calls ‘not servants, but friends.’
Again, we are taught the boldness of pleading which is permitted to the friend of God, and is compatible with deepest reverence. Abraham is keenly conscious of his audacity, and yet, though he knows himself to be but dust and ashes, that does not stifle his petitions. His was the holy ‘importunity’ which Jesus sent forth for our imitation. The word so rendered in Luk 11:8 , which is found in the New Testament there only, literally means ‘shamelessness,’ and is exactly the disposition which Abraham showed here. Not only was he persistent, but he increased his expectations with each partial granting of his prayer. The more God gives, the more does the true suppliant expect and crave; and rightly so, for the gift to be given is infinite, and each degree of possession enlarges capacity so as to fit to receive more, and widens desire. What contented us to-day should not content us to-morrow.
Again, Abraham is bold in appealing to a law to which God is bound to conform. ‘Shall not the Judge of all the earth do right?’ is often quoted with an application foreign to its true meaning. Abraham was not preaching to men trust that the most perplexing acts of God would be capable of full vindication if we knew all, but he was pleading with God that His acts should be plainly accordant with the idea of justice planted by Him in us. The phrase is often used to strengthen the struggling faith that
‘All is right which seems most wrong,
If it be His sweet will.’
Again, we learn the precious lesson that prayer for others is a real power, and does bring down blessings and avert evils. Abraham did not here pray for Lot, but yet ‘God remembered Abraham, and sent Lot out of the midst of the overthrow’ Gen 19:29, so that there had been unrecorded intercession for him too. The unselfish desires for others, that exhale from human hearts under the influence of the love which Christ plants in us, do come down in blessings on others, as the moisture drawn up by the sun may descend in fructifying rain on far-off pastures of the wilderness. We help one another when we pray for one another.
The last lesson taught is that ‘righteous’ men are indeed the ‘salt of the earth’ not only preserving cities and nations from further corruption, but procuring for them further existence and probation. God holds back His judgments so long as hope of amendment survives, and ‘will not destroy for the ten’s sake.’
Genesis
THE INTERCOURSE OF GOD AND HIS FRIEND
II
1. The friend of God catches a gleam of divine pity and tenderness. Abraham has no relations with the men of Sodom. Their evil ways would repel him; and he would be a stranger among them still more than among the Canaanites, whose iniquity was ‘not yet full.’ But though he has no special bonds with them, he cannot but melt with tender compassion when he hears their doom. Communion with the very Source of all gentle love has softened his heart, and he yearns over the wicked and fated city. Where else than from his heavenly Friend could he have learned this sympathy? It wells up in this chapter like some sudden spring among solemn solitudes-the first instance of that divine charity which is the best sign that we have been with God, and have learned of Him. All that the New Testament teaches of love to God, as necessarily issuing in love to man, and of the true love to man as overleaping all narrow bounds of kindred, country, race, and ignoring all questions of character, and gushing forth in fullest energy towards the sinners in danger of just punishment, is here in germ. The friend of God must be the friend of men; and if they be wicked, and he sees the frightful doom which they do not see, these make his pity the deeper. Abraham does not contest the justice of the doom. He lives too near his friend not to know that sin must mean death. The effect of friendship with God is not to make men wish that there were no judgments for evil-doers, but to touch their hearts with pity, and to stir them to intercession and to effort for their deliverance.
2. The friend of God has absolute trust in the rectitude of His acts. Abraham’s remonstrance, if we may call it so, embodies some thoughts about the government of God in the world which should be pondered.
His first abrupt question, flung out without any reverential preface, assumes that the character of God requires that the fate of the righteous should be distinguished from that of the wicked. The very brusqueness of the question shows that he supposed himself to be appealing to an elementary and indubitable law of God’s dealings. The teachings of the Fall and of the Flood had graven deep on his conscience the truth that the same loving Friend must needs deal out rewards to the good and chastisement to the bad. That was the simple faith of an early time, when problems like those which tortured the writers of the seventy-third Psalm, or of Job and Ecclesiastes, had not yet disturbed the childlike trust of the friend of God, because no facts in his experience had forced them on him. But the belief which was axiomatic to him, and true for his supernaturally shaped life with its special miracles and visible divine guard, is not the ultimate and irrefragable principle which he thought it. In widespread calamities the righteous are blended with the wicked in one bloody ruin; and it is the very misery of such judgments that often the sufferers are not the wrongdoers, but that the fathers eat the sour grapes, and the children’s teeth are set on edge. The whirlwind of temporal judgments makes no distinctions between the dwellings of the righteous and the wicked, but levels them both. No doubt, the fact that the impending destruction was to be a direct Divine interposition of a punitive kind made it more necessary that it should be confined to the actual culprits. No doubt, too, Abraham’s zeal for the honour of God’s government was right. But his first plea belongs to the stage of revelation at which he stood, not to that of the New Testament, which teaches that the eighteen on whom the tower in Siloam fell were not sinners above all men in Jerusalem. Abraham’s confidence in God’s justice, not Abraham’s conceptions of what that justice required, is to be imitated. A friend of God will hold fast by the faith that ‘His way is perfect,’ and will cherish it even in the presence of facts more perplexing than any which met Abraham’s eyes.
Another assumption in his prayer is that the righteous are sources of blessing and shields for the wicked. Has he there laid hold of a true principle? Certainly, it is indeed the law that ‘every man shall bear his own burden,’ but that law is modified by the operation of this other, of which God’s providence is full. Many a drop of blessing trickles from the wet fleece to the dry ground. Many a stroke of judgment is carried off harmlessly by the lightning conductor. Where God’s friends are inextricably mixed up with evil-doers, it is not rare to see diffused blessings which are destined indeed primarily for the former, but find their way to the latter. Christians are the ‘salt of the earth’ in this sense too, that they save corrupt communities from swift destruction, and for their sakes the angels delay their blow. In the final resort, each soul must reap its own harvest from its own deeds; but the individualism of Christianity is not isolation. We are bound together in mysterious community, and a good man is a fountain of far-flowing good. The truest ‘saviours of society’ are the servants of God.
A third principle is embodied in the solemn question, ‘Shall not the Judge of all the earth do right?’ This is not meant in its bearing here, as we so often hear it quoted, to silence man’s questionings as to mysterious divine acts, or to warn us from applying our measures of right and wrong to these. The very opposite thought is conveyed; namely, the confidence that what God does must approve itself as just to men. He is Judge of all the earth, and therefore bound by His very nature, as by His relations to men, to do nothing that cannot be pointed to as inflexibly right. If Abraham had meant, ‘What God does, must needs be right, therefore crush down all questions of how it accords with thy sense of justice,’ he would have been condemning his own prayer as presumptuous, and the thought would have been entirely out of place. But the appeal to God to vindicate His own character by doing what shall be in manifest accord with His name, is bold language indeed, but not too bold, because it is prompted by absolute confidence in Him. God’s punishments must be obviously righteous to have moral effect, or to be worthy of Him.
But true as the principle is, it needs to be guarded. Abraham himself is an instance that men’s conceptions of right do not completely correspond to the reality. His notion of ‘right’ was, in some particulars, as his life shows, imperfect, rudimentary, and far beneath New Testament ideas. Conscience needs education. The best men’s conceptions of what befits divine justice are relative, progressive; and a shifting standard is no standard. It becomes us to be very cautious before we say to God, ‘This is the way. Walk Thou in it,’ or dismiss any doctrine as untrue on the ground of its contradicting our instincts of justice.
3. The friend of God has power with God. ‘Shall I hide from Abraham that thing which I do?’ The divine Friend recognises the obligation of confidence. True friendship is frank, and cannot bear to hide its purposes. That one sentence in its bold attribution of a like feeling to God leads us deep into the Divine heart, and the sweet reality of his amity. Insight into His will ever belongs to those who live near Him. It is the beginning of the long series of disclosures of ‘the secret of the Lord’ to ‘them that fear Him,’ which is crowned by ‘henceforth I call you not servants; but . . .friends; for all things that I have heard of My Father I have made known unto you.’ So much for the divine side of the communion.
On the human side, we are here taught the great truth, that God’s friends are intercessors, whose voice has a mysterious but most real power with God. If it be true, that, in general terms, the righteous are shields and sources of blessing to the unholy, it is still more distinctly true that they have access to God’s secret place with petitions for others as well as for themselves. The desires which go up to God, like the vapours exhaled to heaven, fall in refreshing rain on spots far away from that whence they rose. In these days we need to keep fast hold of our belief in the efficacy of prayer for others and for ourselves. God knows Himself and the laws of His government a great deal better than any one besides does; and He has abundantly shown us in His Word, and by many experiences, that breath spent in intercession is not wasted. In these old times, when worship was mainly sacrificial, this wonderful instance of pure intercession meets us, an anticipation of later times. And from thence onwards there has never failed proof to those who will look for it, that God’s friends are true priests, and help their brethren by their prayers. Our voices should ‘rise like a fountain night and day’ for men. But there is a secret distrust of the power, and a flagrantly plain neglect of the duty, of intercession nowadays, which need sorely the lesson that God ‘remembered Abraham’ and delivered Lot. Luther, in his rough, strong way, says: ‘If I have a Christian who prays to God for me, I will be of good courage, and be afraid of nothing. If I have one who prays against me, I had rather have the Grand Turk for my enemy.’
The tone of Abraham’s intercession may teach us how familiar the intercourse with the Heavenly Friend may be. The boldest words from a loving heart, jealous of God’s honour, are not irreverent in His eyes. This prayer is abrupt, almost rough. It sounds like remonstrance quite as much as prayer. Abraham appeals to God to take care of His name and honour, as if he had said, If Thou doest this, what will the world say of Thee, but that Thou art unmerciful? But the grand confidence in God’s character, the eager desire that it should be vindicated before the world, the dread that the least film should veil the silvery whiteness or the golden lustre of His name, the sensitiveness for His honour-these are the effects of communion with Him; and for these God accepts the bold prayer as truer reverence than is found in many more guarded and lowly sounding words. Many conventional proprieties of worship may be broken just because the worship is real. ‘The frequent sputter shows that the soul’s depths boil in earnest.’ We may learn, too, that the most loving familiarity never forgets the fathomless gulf between God and it. Abraham remembers that he is ‘dust and ashes’; he knows that he is venturing much in speaking to God. His pertinacious prayers have a recurring burden of lowly recognition of his place. Twice he heralds them with ‘I have taken upon me to speak unto the Lord’; twice with ‘Oh let not the Lord be angry.’ Perfect love casts out fear and deepens reverence. We may come with free hearts, from which every weight of trembling and every cloud of doubt has been lifted. But the less the dread, the lower we shall bow before the Loftiness which we love. We do not pray aright until we tell God everything. The ‘boldness’ which we as Christians ought to have, means literally a frank speaking out of all that is in our hearts. Such ‘boldness and access with confidence’ will often make short work of so-called seemly reverence, but it will never transgress by so much as a hair’ s-breadth the limits of lowly, trustful love.
Abraham’s persistency may teach us a lesson. If one might so say, he hangs on God’s skirt like a burr. Each petition granted only encourages him to another. Six times he pleads, and God waits till he has done before He goes away; He cannot leave His friend till that friend has said all his say. What a contrast the fiery fervour and unwearying pertinacity of Abraham’s prayers make to the stiff formalism of the intercessions one is familiar with! The former are like the successive pulses of a volcano driving a hot lava stream before it; the latter, like the slow flow of a glacier, cold and sluggish. Is any part of our public or private worship more hopelessly formal than our prayers for others? This picture from the old world may well shame our languid petitions, and stir us up to a holy boldness and persistence in prayer. Our Saviour Himself teaches that ‘men ought always to pray, and not to faint,’ and Himself recommends to us a holy importunity, which He teaches us to believe is, in mysterious fashion, a power with God. He gives room for such patient continuance in prayer by sometimes delaying the apparent answer, not because He needs to be won over to bless, but because it is good for us to draw near, and to keep near, the Lord. He is ever at the door, ready to open, and if sometimes, like Rhoda to Peter, He does not open immediately, and we have to keep knocking, it is that our desires may increase by delay, and so He may be able to give a blessing, which will be the greater and sweeter for the tarrying.
So the friendship is manifested on both sides: on God’s, by disclosure of His purpose and compliance with His friend’s request; on Abraham’s, by speech which is saved from irreverence by love, and by prayer which is acceptable to God by its very importunity. Jesus Christ has promised us the highest form of such friendship, when He has said, ‘I have called you friends: for all things that I have heard of My Father I have made known unto you’; and again, ‘If ye abide in Me, . . .ye shall ask what ye will, and it shall be done unto you.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Gen 18:16-21
16Then the men rose up from there, and looked down toward Sodom; and Abraham was walking with them to send them off. 17The LORD said, “Shall I hide from Abraham what I am about to do, 18since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? 19For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.” 20And the LORD said, “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. 21I will go down now, and see if they have done entirely according to its outcry, which has come to Me; and if not, I will know.”
Gen 18:16 “the men rose up from there, and looked down toward Sodom” Jerome tells us that there was a site not far from Hebron where one could see the area of the Dead Sea, possibly as far as the cities of the plain. Most modern archeologists assume that the cities of the plain were at the southern end of the Dead Sea.
Gen 18:17-19 This seems to be a soliloquy on the part of YHWH or maybe He said it softly in order for Abraham to hear so he would realize his unique relationship to the Lord. This is the source of Abraham being called, “God’s friend” (cf. 2Ch 20:7; Isa 41:8; Jas 2:23). This same kind of truth is revealed by Jesus to His disciples in Joh 15:15.
YHWH reveals His immediate future actions (i.e., judgment of the cities on the plain, cf. chapter 19) to encourage Abraham about His promise of a son through Sarah. Abraham’s line would be YHWH’s instrument of bringing the nations to Himself and restoring the intimate fellowship of Eden.
Abraham is shown to be a prophet (cf. Gen 20:7). YHWH reveals Himself in unique and predictive ways to prophets (i.e., Amo 3:7), which shows He is in control of time and events and also who is His true spokesperson.
Gen 18:18 is an obvious reference to the initial promises beginning in Gen 12:1-3.
Gen 18:18 “since Abraham will surely become a great and mighty nation” The VERB is an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 224, KB 243) which denotes intensity or here, a sure promise.
“in him all the nations of the earth will be blessed” There is some discussion whether to translate this in the PASSIVE or REFLEXIVE form (i.e., Niphal stem). It seems to be that it occurs in both forms in this section of Genesis. However, it also assures us of the universal nature of God’s love. Whether we will bless ourselves by calling on Abraham’s God, or whether Abraham’s God will bless us directly through Abraham (i.e., line of the Messiah and concept of justification by grace through faith, cf. Gen 15:6) is not really the issue (cf. Gen 12:3; Gen 22:18; Gen 28:14; Act 3:25; Gal 3:8).
Notice the universal implication of this verse and Gen 18:25. Abraham knew YHWH was not a local, tribal, family god, but the God of all the earth. One wonders when this theological concept dawned on Abraham. At first (i.e., chapter 13) the full implications of the vision would not have been realized, but at some point they were (i.e., incipient monotheism).
Gen 18:19 “For I have chosen him” This is the Hebrew term “know” (BDB 393, KB 390, Qal PERFECT), which is used in Gen 4:1; Gen 19:5; Gen 19:8; Num 31:18 to show “intimate personal relationship.” It can also be understood in the sense of predestination, but probably better here, “cared for” (cf. Exo 2:25; Deu 2:7; Deu 33:9; Hos 13:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
“that he may command his children and his household after him to keep the way of the LORD” Notice the inference that Abraham will have a child and will pass on his faith to his seed (cf. Deu 4:9; Deu 6:7). Also notice the condition of obedience, which is certainly part of the covenant obligations (cf. Gen 17:1), not only on the part of Abraham, but for all the generations of faith to follow. The Lord wants a people to reflect His character to the nations. The term “the way of the LORD” is interesting because it speaks of lifestyle faith (cf. Jdg 2:22; Psa 119:1). It is the first title of the early church (cf. Act 9:2; Act 18:25-26; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22; Joh 14:6).
“by doing righteousness and justice” These two words (BDB 842 and 1048) are often used together. They describe a life of love for God, neighbor, and the community, which is clearly stated in the Ten Commandments of Exodus 20 and Deuteronomy 5. Notice the implied condition of lifestyle in line with the revealed character of God (cf. Gen 17:1). see Special Topic: Righteousness and Special Topic: Judge, Judgment, Justice
Gen 18:20 “And the LORD said, ‘The outcry of Sodom and Gomorrah is indeed great'” The term “outcry” (BDB 277) is a play on a very similar Hebrew word that means “outrage” (BDB 277). This same account of the judgment of Sodom and Gomorrah is recorded in Genesis 19 and Jude Gen 18:7.
Notice how Sodom’s sin is characterized.
1. great – BDB 912 I, KB 1174, Qal PERFECT
2. exceedingly (BDB 547) grave – BDB 457, KB 455, Qal PERFECT
Their sins “shouted” at YHWH for judgment! It is possible that Lot and his family were the ones praying (cf. Gen 18:23) or watcher angels, or even a metaphor for the sins themselves.
YHWH knows the depth of human sin (cf. Gen 6:5-6; Gen 6:11-13 b; Gen 15:16; Psa 14:1-3).
Gen 18:21 “I will go down” This anthropomorphic phrase speaks of YHWH’s personal presence for
1. judgment, here and Gen 11:5; Gen 11:7
2. aid, Exo 3:8
It must not be used to conflict with YHWH’s knowledge of current and future events (i.e., “Open Theism”). This is eastern metaphorical language.
Also notice the way that YHWH is personally present with the two angels (“men”). He knows what is true because of (1) who He is and (2) what the angels encounter. There is a fluidity between the SINGULAR and PLURAL of these three “men” (cf. Gen 18:1-2).
This is a significant phrase which shows that the just God, although He is all knowing, still examines personally before making judgment. It was used by the rabbis to say that this was to be a characteristic of the judges in Israel (cf. Gen 11:5; Exo 3:8).
“if not I will know” This is another anthropomorphic phrase to describe God’s justice (cf. Exo 2:25).
There are several COHORTATIVES relating to YHWH in this verse.
1. I will go down – BDB 432, KB 434, Qal COHORTATIVE
2. I will see – BDB 906, KB 1157, Qal IMPERFECT used in a COHORTATIVE sense
3. I will know – BDB 393, KB 390, Qal COHORTATIVE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
looked = looked down upon. Hebrew. shakaph. First occurance.
Fuente: Companion Bible Notes, Appendices and Graphics
Abraham Pleads for Sodom
Gen 18:16-33
Christ had visited Abrahams tent, but He did more. He trusted him with His secrets, and led him almost unconsciously to a degree of faith and prayer that was far beyond what he had hitherto attained. Abraham seemed to be driving the Blessed One from point to point, but as a matter of fact, he was being drawn forward. It was so with the woman of Syrophenicia. Gods love and willingness to bless far exceeded Abrahams faith, and when he had gone as far as he dared the divine love went farther and saved Lot from the overthrow. We can never go into the realms of love and compassion, without finding the footsteps of the Redeemer. See Heb 10:22. Amid all the mysteries of Gods moral government we must always believe that He is just and righteous. His throne is encircled by the rainbow, but it is founded in unimpeachable integrity. How low Abraham lay in his self-estimate! They who know most of God do not presume on their knowledge, but esteem themselves the least of saints.
Fuente: F.B. Meyer’s Through the Bible Commentary
to bring: Act 15:3, Act 20:38, Act 21:5, Rom 15:24, 3Jo 1:6
Reciprocal: Gen 18:33 – And the
Fuente: The Treasury of Scripture Knowledge
Abraham’s Appeal for Two Cities
After repeating the promise of a son to Abraham and Sarah, God told Abraham of his plans to destroy Sodom and Gomorrah. He may have done that because Abraham was his friend ( Isa 41:8 ). Certainly, God knew this man of faith would follow his will. He also knew Abraham would command his household to obey God’s instruction ( Gen 18:16-19 ).
The report of the wickedness of these two cities had come before God. Abraham’s appeal was for the cities, but particularly for the righteous who might have been living there. He was persistent in asking God if he would spare the city for 50, 45, 40, 30, 20 or even 10 righteous men. His persistence should serve as a reminder to all Christians of the importance of continuing in prayer ( Gen 18:20-33 ; Luk 18:1-8 ; 1Th 5:17 ). He also showed great confidence in God’s justice, in verse 25. “Shall not the Judge of all the earth do right?”
Fuente: Gary Hampton Commentary on Selected Books
Gen 18:16-33. Apart from the insertions (Gen 18:17-19, Gen 18:22 b Gen 18:33 a) the story went on to say that Abraham accompanied his guests, and Yahweh told him that he was going down to Sodom to ascertain if it was really as wicked as rumour declared; then the men went on towards Sodom and Abraham returned home. In the inserted passages judgment is already settled. Yahweh soliloquises and decides to take Abraham into his confidence in view of the great destiny reserved for him. After the men have gone on, Yahweh remains, and Abraham pleads that if a certain number of righteous persons be found in Sodom, a number which he brings down from fifty to ten, the city may be spared for their sake. To this Yahweh assents. The principle which Abraham lays down is that the righteous should not be slain with the wicked, but his actual proposal is not that the righteous should be permitted to escape, but that the wicked city should be spared if it contained ten righteous persons. It is noteworthy how the author, having to put six proposals in Abrahams lips, identical except for the numbers, contrives to introduce so much variety of form.
Gen 18:19. known: i.e. chosen (cf. Amo 3:2).
Gen 18:20. We should perhaps render, with the omission of one letter, There is a report about Sodom and Gomorrah, that their sin is great, that it is very grievous.
Fuente: Peake’s Commentary on the Bible
9. Abraham’s intercession for Lot 18:16-33
After God reviewed the reasons for sharing His plans for the destruction of Sodom with Abraham, He told the patriarch that He was about to investigate the wicked condition of that city. This news moved Abraham to ask God to be just in His dealings with the righteous there.
"A rhetorical question in each section-’Is anything too demanding for Yahweh?’ [Gen 18:14]; ’Shall not he who judges all the earth give right judgment?" [Gen 18:25]-sounds the major motif of each unit [Gen 18:1-15 and Gen 18:16-33]. . . . In both units it is some kind of noise that provokes Yahweh-Sarah’s laugh and Sodom’s groans." [Note: Hamilton, The Book . . . Chapters 18-50, pp. 16-17.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God chose to reveal His intention to destroy Sodom and Gomorrah to Abraham. He did so because of His plans for Abraham. He wanted to challenge Abraham to act wisely and nobly for justice.
"In this section [Gen 18:1-21] we have an illustration of fellowship with God and some of its essential features. Fellowship is the crowning purpose of God’s revelation (1Jn 1:3). There is nothing higher than this, for man’s life finds its complete fulfillment in union and communion with God. Notice the following elements:
"1. Sacred Intimacy. . . .
"2. Genuine Humility. . . .
"3. Special Revelation. – Fellowship with God is always associated with the knowledge of His will. Servants do not know their master’s purposes, but friends and intimates do. . . .
"4. Unique Association. – The man who is in fellowship with God does not merely know the Divine will, but becomes associated with God in the carrying out of that will. . . ." [Note: Thomas, pp. 161-62.]
God always thoroughly investigates a situation before passing judgment and sending calamity (Gen 18:21).
"The Lord would not arbitrarily destroy them [the people of Sodom and Gomorah]. As a fair and just judge, He would examine the evidence and then reward their deeds appropriately. The anthropomorphic language veils the ontological reality of God’s omniscience, but the Lord seems to have been more concerned in this context with revealing Himself as a fair judge, emphasizing the importance of human responsibility and inviting Abraham to assume the role of an intercessor." [Note: Robert B. Chisholm Jr., "Anatomy of an Anthropomorphism: Does God Discover Facts?" Bibliotheca Sacra 164:653 (January-March 2007):9.]