Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
18. blessed in him ] See note on Gen 12:3.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 18. Shall surely become a great and mighty nation] The revelation that I make to him shall be preserved among his posterity; and the exact fulfilment of my promises, made so long before, shall lead them to believe in my name and trust in my goodness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
q.d. Seeing I have done greater things for him, how can I deny him the less? Compare the argument, Rom 8:32. Gods ways are not like mens ways. Former favours to men are arguments why they should do no more, but to God they are motives for the adding of new ones.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Seeing that Abraham shall surely become a great and mighty nation,…. Which was fulfilled in the nation of Israel, so called, not so much for the largeness of the place they dwelt in, and the number of its inhabitants, as for the law of God that was given them, and the worship of God kept up among them; on account of which there was no nation so great, De 4:8;
and all the nations of the earth shall be blessed in him; in his seed, the Messiah, in whom some of all nations are blessed with all spiritual blessings. Now, since God had promised, and would do such great things for him and his, he judged it right and proper not to hide from him what he was about to do at Sodom, and the rather, as he had a near relation that dwelt there.
Fuente: John Gill’s Exposition of the Entire Bible
18. Seeing that Abraham shall surely become a great and mighty nation. In Hebrew it is, ‘And being, he shall be,’ etc. But the copulative ought to be resolved into the causal adverb. (415) For this is the reasons to which we have already alluded, why God chose to inform his servant of the terrible vengeance He was about to take upon the men of Sodom; namely, that He had adorned him, above all others, with peculiar gifts. For, in this way, God continues his acts of kindness towards the faithful, yea, even increases them, and gradually heaps new favors upon those before granted. And he daily deals with us in the same manner. For what is the reason why he pours innumerable benefits upon us, in constant succession, unless that, having once embraced us with paternal love, he cannot deny himself? And, therefore, in a certain way, he honors himself and his gifts in us. For what does he here commemorate, except his own gratuitous gifts? Therefore, he traces the cause of his beneficence to himself, and not to the merits of Abraham; for the blessing of Abraham flowed from no other source than the Divine Fountain. And we learn from the passage, what experience also teaches, that it is the peculiar privilege of the Church, to know what the Divine judgments mean, and what is their tendency. When God inflicts punishment upon the wicked, he openly proves that he is indeed the Judge of the world; but because all things seem to happen by chance, the Lord illuminates his own children by his word, lest they should become blind, with the unbelievers. So formerly, when he stretched forth his hand over all regions of the world, he yet confined his sacred word within Judea; that is, when he smote all nations with slaughter and with adversity, he yet taught his only elect people, by his word through the prophets, that he was the Author of these punishments; yea, he predicted beforehand that they would take place; as it is written in Amos, (Amo 3:7,)
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Shall there be anything which the Lord will hide from his servants the prophets?’
Let us therefore remember, that from the time when God begins to be kind towards us, he is never weary, until, by adding one favor to another, he completes our salvation. Then, after he has once adopted us, and has shone into our minds by his word, he holds the torch of the same word burning before our eyes, that we may, by faith, consider those judgments and punishments of iniquity which the impious carelessly neglect. Thus it becomes the faithful to be employed in reflecting on the histories of all times, that they may always form their judgment from the Scripture, of the various destructions which, privately and publicly, have befallen the ungodly. But it is asked; was it necessary that the destruction of Sodom should be explained to Abraham, before it happened? I answer, since we are so dull in considering the works of God, this revelation was by no means superfluous. Although the Lord proclaims aloud that adversity is the rod of his anger; scarcely any one hearkens to it, because, through the depraved imaginations of our flesh, we ascribe the suffering to some other cause. But the admonition, which precedes the event, does not suffer us to be thus torpid, nor to imagine that fortune, or any thing else which we may fancy, stands in the place of God’s word. Thus it necessarily happened, in former times, that the people, although iron-hearted, were more affected by these predictions than they would have been had they been admonished by the prophets, after they had received punishment. Wherefore, from them, it will be proper for us to assume a general rule, in order that the judgments of God, which we daily perceive, may not be unprofitable to us.
The Lord declares to his servant Abraham that Sodom was about to perish, while it was yet entire, and in the full enjoyment of its pleasures. Hence no doubt remains, that it did not perish by chance, but was subjected to divine punishment. Hence also, when the cause of the punishment is thus declared beforehand, it will necessarily far more effectually pierce and stimulate the minds of men. We must afterwards come to the same conclusion, concerning other things; for although God does not declare to us, what he is about to do, yet he intends us to be eyewitnesses of his works and prudently to weigh their causes, and not to be dazzled by a confused beholding of them, like unbelievers, ‘who seeing, see not,’ and who pervert their true design.
(415) “ Copulativa in causalem resolvenda est.” — Vatablus in Poli Syn. The meaning of the expression is, that the word “and,” at the beginning of the verse, should be translated “for.” The ו ( vau) not being intended as a copulative, simply to connect this sentence with the former, but as a causal conjunction, or one which stated the reason for the course before determined upon. In calling the conjunction an adverb, Calvin follows the practice of many writers, who give this as a common title to prepositions, conjunctions, and interjections. — Ed
Fuente: Calvin’s Complete Commentary
Gen 18:18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
Ver. 18, 19. Seeing that Abraham, &c. ] God’s first motive here is, from his own antecedent love to Abraham, as the second from his consequent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
shall surely become. Hebrew “being shall be”. Figure of speech Polyptoton See note on Gen 26:28.
nations. Another proof that the mystery (Eph 3) means more than Gentile blessing. Compare Gen 22:18.
Fuente: Companion Bible Notes, Appendices and Graphics
become: Gen 12:2, Gen 12:3, Gen 22:17, Gen 22:18, Gen 26:4, Psa 72:17, Act 3:25, Act 3:26, Gal 3:8, Gal 3:14, Eph 1:3
Reciprocal: Gen 13:15 – General Gen 13:16 – General Gen 28:14 – and in thee Gen 35:11 – a nation Gen 46:3 – I will Exo 2:24 – remembered Exo 24:11 – did eat Ezr 9:12 – and leave it Joh 5:46 – for Joh 15:16 – that your 2Th 1:12 – and ye