For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
19. I have known him ] See Amo 3:2. Personal knowledge is the basis of confidence and love; the choice of Abraham is no arbitrary election, but the result of knowledge.
to the end that, &c.] The purpose for which God has known and sought out Abraham is here epitomized; (1) that, through the obedience of him and his folk, a true righteousness, according to “the way of the Lord,” may be propagated; (2) that the Divine fulfilment of the promise may be carried out unhindered. Family life is the sphere of chosen service.
For the picture here given of a righteous and godly life, cf. Gen 17:1.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 18:19
For I know him, that he will command his children and his household after him
Family religion
I.
THE LIGHT IN WHICH ABRAHAM APPEARS IN THIS PASSAGE; AND HOW HE WAS QUALIFIED FOR THE DUTY HERE ASCRIBED TO HIM.
1. A man of knowledge.
2. A man of piety.
3. A man of virtue.
4. A man of authority.
5. A man of fidelity.
6. A man of diligence.
II. THE NATURE OF THIS DUTY; OR HIS ENDEAVOURS FOR THE GOOD OF HIS FAMILY.
1. He not only prayed with and before his family, but interceded for them as a priest.
2. He was a prophet in his family.
3. He was a king in his house, and used authority.
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, &c. 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, discretion–peace, quietness, love, harmony–the favour, protection, and care of God; His direction and aid–all necessaries (Psa 37:25; Mat 6:33)–prosperity, as far as will be good for us, and our families. (J. Benson, D. D.)
The parental empire
The text implies–
I. THAT A PARENT IS INVESTED WITH REGAL AUTHORITY.
II. THAT A PARENTS AUTHORITY IS TO BE WIELDED IN SUBORDINATION TO THE DIVINE.
III. THAT A PARENT WHO THUS WIELDS HIS AUTHORITY ENSURES THE FULFILMENT OF THE DIVINE PROMISE IN HIS EXPERIENCE. (Homilist.)
Lessons
1. Gods knowledge of souls giveth them capacity of receiving his revelations. The knowledge of His election and approbation.
2. Gods knowledge determines souls unto duty and doth commend them for it, so it did to Abraham.
3. Gods known ones will command for God all within their power.
4. Children and servants are to be commanded by Gods approved rulers to keep close to His way.
5. Saints known of God will take care for their seed to serve God after their departure. Succeeding generations are their care.
6. The commands of godly fathers and governors are answered fruitfully where God knoweth souls.
7. Keeping the way of Jehovah and doing justice are inseparably enjoined and performed.
8. Such souls are fittest to receive discoveries of Gods purposed judgments, who make the best use of them.
9. The full accomplishment of all promises in Christ are the consequents of duty, caused by them.
10. God will bring home all the good promised in Christ unto His covenant ones.
11. God will not hide any thing that is good from the people of His promise; He showeth evil to avoid it.
12. What God hath vouchsafed and spoken to Abram hath always been with respect unto His Churchs good. So in this case to the Church in his family (Gen 18:19). (G. Hughes, B. D.)
Parental government of a family
I. We are to consider, WHO THEY ARE THAT COMPOSE A FAMILY. Some families are smaller, and some are larger than others. Families are usually composed of parents and their children, which are sometimes less, and sometimes more numerous. But parents may have other children and youths committed to their care and instruction, and those equally belong to their family. Besides their own and other children, they may have those whom they employ in their service, and who reside in their house; and these all belong to their family. They may also have some persons whom they invite to reside with them gratuitously. These likewise belong to the family. In a word, all whom they permit to enter under their roof for pleasure, entertainment, protection, or relief, belong to their family for the time being. Parents are heads of their families, whether larger or smaller, and whether they are composed of persons of different ages, characters and conditions, or not. Their parental authority extends to every individual of their family.
II. WHAT IS IMPLIED IN PARENTAL AUTHORITY, OR WHAT IT GIVES PARENTS A RIGHT TO DO IN RESPECT TO THEIR CHILDREN AND HOUSEHOLDS. And here it may be observed–
1. That it gives them the right of dedicating them to God.
2. Parental authority gives parents the right of instructing their children, as well as the right of devoting them to God.
3. Parental authority gives parents a right to restrain, as well as to instruct their children and households. Children and youth are naturally inclined to vanity and vice, from which they need to be guarded and restrained, not only by instruction, admonition and advice, but by proper authority.
III. THE IMPORTANCE OF EXERCISING PARENTAL AUTHORITY. This will appear, if we consider the great and happy consequences which family government tends to promote.
1. Family government directly tends to promote family religion.
2. The proper exercise of parental authority is highly important, as it tends to propagate religion from generation to generation, throughout the world.
3. The proper exercise of parental authority directly tends to promote both temporal and spiritual prosperity.
Improvement–
1. If it be so important, as has been said, that parents should properly exercise parental authority over their children and households, then it is highly important that they themselves should be pious.
2. If it be so important that parents should duly exercise their parental authority over their children and households, as has been said, then they are entirely inexcusable and guilty, if they neglect to do it.
3. If the proper exercise of parental authority be so important as has been said, in order to promote and perpetuate religion, then we may discover the primary cause of the declension of religion in any place where it has prevailed and flourished. It must be primarily and principally owing to the neglect of parents in exercising their parental authority over their children and households.
4. If the proper exercise of parental authority be so important, as has been said, to promote and perpetuate religion, then we may discover the primary cause of the prevalence of religious errors at this day in this land.
5. We learn from this subject, to whom it primarily and principally belongs to bring about a reformation in piety and virtue. It certainly belongs to parents in particular. And is there a pious or sober parent, who will not acknowledge that a reformation is necessary? (N. Emmons, D. D.)
Family training
I. WE SEE THE HIGH VALUE GOD PLACES ON EARLY SPIRITUAL TRAINING. Children and servants are both to be brought under religious influence.
II. WE SEE THAT GOD NOTICES HOW SPIRITUAL TRAINING IS CARRIED ON. God could trust Abraham. He would command, not in dictatorial tones of tyrant, but by power of consistent life. Devout advice. Gentle firmness.
III. WE SEE THAT GOD MADE THE BESTOWMENT OF INTENDED BLESSINGS DEPENDENT ON THE FAITHFUL DISCHARGE OF DUTY. (F. Hastings.)
Christian culture
I. The first duty of the head towards his household, relates to the DAILY WORSHIP of God.
II. RELIGIOUS INSTRUCTION.
III. FAMILY GOVERNMENT. (The Homiletic Review.)
Religion in the family
WHAT ARE THE PRACTICAL ELEMENTS OF WHICH THIS RELIGION IS COMPOSED?
1. Every parent or guardian of a family is in duty hound to maintain proper domestic government.
2. The religious education of the family properly devolves upon the parent.
3. God must be worshipped in the family.
4. Religion in the family will be discovered in the exemplification of the Christian temper.
II. We come to consider THE BLESSED RESULTS THAT ATTEND RELIGION IN THE FAMILY. The personal benefits, we apprehend, will be considerable; but we purpose to consider the relative advantages of religion in the family.
1. The conduct we have described will have an important bearing on the domestics, as to their future character and final destiny.
2. Your piety as parents will have an important bearing on the peace and happiness of the family. Behold how good and how pleasant it is for brethren to dwell together in unity!
3. You may further consider that your religion in the family has an important bearing on society. Society is becoming increasingly corrupt–the rising race threaten to outdo their parents in crime; iniquity abounds. The want of religion in the heads of households has contributed in no small degree to this growing deterioration. (John Williams.)
The true principle of education
I. Now, you should observe THE PECULIARITY OF THE EXPRESSION, I KNOW HIM THAT HE WILL COMMAND HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM. Such an expression seems to imply that there is no tendency in children to walk in the right way. They have to be dealt with in the way of command–as though, if left to themselves, the almost certainty is that they will walk in the wrong. And this is a great though melancholy truth never to be lost sight of, in our reasonings upon man and religion. And the moment it is proved that children are given into our keeping with a tendency to evil, we are bound to consider that it rests with ourselves to counteract evil tendencies, just as though it were wholly dependent on us whether they should grow up into the righteous or the unrighteous. Let us learn from every instance of stubbornness in children, from every outbreak of passion, from every spiteful action, from every petty quarrel, that we are in boyhood the very miniatures of what we should all be in manhood, if it were not for the grace of God, and that therefore, in dealing with a child, we have not to deal with unoccupied soil, but with soil already impregnated with the seeds of moral evil; and, oh! let this knowledge persuade us of the importance of the duty, and also of the difficulty of thoroughly following the example of Abraham, of whom God could say–I know him that he will command his children and his household after him. But here we come to a most important question, as to the manner in which the example may most efficiently be copied. We have a thorough belief that the great secret of training lies in the always regarding the child as immortal. The moment that this is kept out of sight we scheme and arrange as though the child had to live only upon earth, and then our plans not being commensurate with the vastness of their object will necessarily be inadequate to the securing its good. Educate on the principle that you educate for eternity, otherwise it is impossible to produce a beneficial result. If it be a sound maxim, and sound it must be, for Christ Himself delivered it, that the direct way of obtaining such things as are good for us upon earth is to seek first the kingdom of God and His righteousness, what is it but the carrying this maxim into the business of education to count that the best mode of improving the mind, of forming the manners, and of fitting for a profession, is never to suffer the present world to keep the next out of sight, to draw every motive from eternity, and to make every pursuit terminate in God? Only remember, that in carrying out any theory of religious education, far more will depend on example than on precept.
II. But we come now to consider THE PROMISE WHICH IS CONTAINED IN OUR TEXT, AND WHICH MAY SERVE TO ENCOURAGE US IN OUR ENDEAVOURS TO COPY THE PATRIARCHS EXAMPLE. They shall keep the way of the Lord, to do justice and judgment. But do children who have been rightly trained always turn out well? When you come to think on what right training is, a system of example as well as of precept, you must assuredly see how likely it is that the best training has been defective–that even parents who have taken most pains have failed in thoroughly educating their children for God; and of course it is vain to urge that the Divine promise has not been accomplished, so long as there could be doubt as to whether the condition on which it is made has been rigidly complied with. But having delivered this caution, we may proceed to state our thorough conviction, that when parents have done their best to bring up their children in the fear of the Lord, the almost invariable result is, that, sooner or later, these children become what they have wished them to be. It is not that children will walk from the first without any deviation in the course which the parent anxiously prescribes; there is no promise to this effect in Scripture; Solomon only says of the child trained in the right way, that when he is old he will not depart from it; and the word rendered old does not mark youth or manhood, as distinguished from infancy or child-hood–it belongs strictly to the decline of life, to the season of decrepitude and grey hairs. It is the word used, for example, of Isaac, when it is said–And it came to pass, when Isaac was old, and his eyes were dim. Our text, as we have already said, by the using the words after him seems equally to be looking on to some distant day, as if God would throw parents altogether on their faith, and emphatically warn them against thinking labour lost, because as yet they can discern none of its fruits. In place of despairing, ought not the stubbornness of the soil to be but an argument for increased diligence in all the arts of moral husbandry–seeing that it is on patient continuance in well-doing that a recompense is promised by the word of our God? We find, then, the greatest material for consolation in such a passage as our text. We would not ask a stronger encouragement. The emphatic remonstrance of a parent with a dissolute child is not necessarily thrown away because the child persists in his dissoluteness; it may come up with all the touching tones of the remembered voice when the parent has long lain in the grave, and work remorse and contrition in the prodigal. (H. Melvill, B. D.)
Duties of parents
A well-ordered, godly household is among the noblest triumphs of our Christianity.
I. Let us first consider the duties of parents to their children in the years of INFANCY AND CHILDHOOD. The first anxiety of the parents will be about the infants reception into the Church. And it is a question of no light or ill-considered moment with the pious parents to determine who shall undertake for the child in that holy sacrament; who, in the event of their own early removal, would be most likely to enter into the responsibilities and sanctity of sponsorship, and so give a practical reality to that orphans promise, When my father and my mother forsake me, the Lord will take me up. I shall presume to offer suggestions to mothers bearing on the treatment of children in their very earliest years.
1. Thus I exhort you to begin cultivating, even in infancy, the principle of prompt and unquestioning obedience.
2. Passing, however, from the infant stage to that commonly designated as childhood, I proceed to offer some suggestions on the best mode of cultivating the religious affections at this period.
3. But, in connection with the formation of the religious character in childhood, we must consider how far it is expedient to impress upon the mind at this tender age anything of stated and compulsory attention to the practical duties and exercises of the Christian life.
II. But let us proceed to consider the duties devolving on parents towards their children at the second stage, or the PERIOD USUALLY ASSIGNED TO THEIR SCHOOL LIFE. But, in relation to the treatment of children at this period of life, the point which of all others will be found to task parental judgment and discrimination most is how to order the discipline of correction or reproof. The discipline itself must, of course, begin from the very earliest period. Let us see what forms of correction seem to be here forbidden.
1. Thus the language may be taken to forbid all angry and intemperate correction,
2. Again, these prohibitions of the apostles extend to that cold, distant, and forbidding demeanour which some fathers think essential to the maintenance of parental authority; but which, in effect, turns the reverence of children into slavish fear.
3. But these are negative directions. What suggestions are to be offered towards a plan of temperate, judicious, and yet firm and effectual correction? Of these some are obvious and general; as, for instance, that all correction be administered upon principles of the most righteous fairness. Again, it should always be apparent to children that you are driven to the use of correction by a loving necessity–by the affection you bear to their souls.
4. But a more important direction for the administering of reproof is to be given, founded on the law for dealing with offenders, laid down by our Lord Himself. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother. Here is an excellent model for parental reproofs. First, let a little time elapse after the wrong is done to give opportunity for reflection.
III. The third class of suggestions to be offered on the duties which parents owe to their children has respect to the interval between the CLOSE OF THE EDUCATION PERIOD and the time when the parental roof is quitted, and entrance has to be made on the active duties of life.
1. And here the first subject of anxious thought to the parent will be a devout and earnest preparation for the rite of Confirmation.
2. A second counsel for this period goes to recommend a careful avoidance of all needless and irritating restrictions upon children; all tightly held reins upon their reasonable choice and liberty; all those offending reminders of an unmitigated and unlightened yoke which might tempt them to leave the parental roof before the time.
3. We may conclude with one other suggestion having reference to the choice of a calling for our children, or their ultimate settlement in life. (D. Moore, M. A.)
Family religion
I. THE DUTY OF FAMILY RELIGION IS CLEARLY DERIVED FROM SCRIPTURE BY THE CASE OF ABRAHAM. When it is said that God knew, that is, approved him in his conduct, in that he commanded his children and household after him, we must consider such approbation extended to all who tread in the steps of Abraham in this particular. It is clearly the duty of every Christian to do all the good which he can during the time of his sojourn here upon earth, whether as relates to the bodies or the souls of men. The more nearly persons are allied to us, the more binding is the duty. The master of a family then must improve his talent. His influence and authority is a sacred trust to be accounted for at the great day. I infer, therefore, upon these grounds the duty of family prayer. In addition to this, all the members of a household have many wants and share many blessings in common, and therefore all should join together in a common service of prayer and praise.
II. Having thus pointed out the duty of family prayer, WE MAY CONSIDER THE ADVANTAGES RESULTING FROM IT. It is an acknowledgment day by day of Gods right over us, of our dependence on Him for everything which we enjoy, either as relates to time or eternity. It is a solemn memento to all the members of a household that God is greatly to be feared. It is a positive channel by which our heavenly Father conveys multiplied blessings to those who wait upon Him. Moreover it tends to unite together the members of a family, and to lessen those jars and dissensions which often interrupt the peace of households.
III. But THERE ARE DIFFICULTIES IN THE WAY OF FAMILY PRAYER TO BE CONSIDERED. First, as to the time and manner of conducting it. Only determine to begin the practice, and the fit time will easily be found. But again, a difficulty may be urged that persons are not always in a becoming state of mind to pray, and that therefore it is not desirable or advantageous to appoint a set time for prayer. This would be a valid argument against all appointed seasons of prayer whatever, and I believe that we enter upon most dangerous ground in admitting any force in such an objection. We must stir up the gift of God within us, and this most especially by calling upon Him to enable us to pray, and by setting ourselves to pray in dependence on the Holy Spirit who helpeth our infirmities.
IV. We have now to consider How FAMILY PRAYER OUGHT TO BE CONDUCTED. Let it be done with gravity, reverence, and seriousness, as becomes the Almighty Being whom we are going to address, and in whose special presence we are about to appear. Let this be done, where it is possible, both morning and evening; in the morning before the members of the family disperse to their several employments, and in the evening at a convenient hour before they retire to rest. (H. J. Hastings, M. A.)
Family worship: its propriety and utility
I. The OBLIGATION we are under to maintain the worship of God in our families.
1. And here we will first of all observe that family worship is reasonable in itself. Shall the father of a human family be respected in his person, acknowledged in his authority, and loved for his paternal kindness; and shall the one common Father of all, the Creator, Redeemer, and Sanctifier of mankind, and the God of all our mercies, remain unrespected, unacknowledged, unloved?
2. Moreover, family worship comes recommended to us by many scriptural examples. Joshuas well-known determination was: As for me and my house, we will serve the Lord. When David had brought the Ark of the Covenant from the house of Obed-edom, and set it in the midst of the tent which he had pitched for it, he returned to bless his house. Job, fearing lest his sons in the unchecked gaiety of their hearts should blaspheme the Lord, rose up early in the morning and offered sacrifices for them all, and thus did Job continually. Cornelius was a devout man–one that feared God with all his house, and prayed to God alway. We read of the Saviour praying with His disciples as well as for them, and often did He privately instruct them.
II. The ADVANTAGES derivable from family worship.
1. The continuance and prevalence of piety in our families is, in a good measure, assured by family worship.
2. Family worship, too, when prudently conducted, is attended with this advantage–it tends to promote unity and peace in households.
3. Another great advantage resulting almost necessarily from the practice of family worship is the preservation of a sense of Divine anal spiritual things in the mind.
4. A further advantage derivable from family worship is the efficiency it gives to ministerial labour.
5. And whatever advantage the worship and service of God in our families failed to produce, our performance of a plain and acknowledged duty would bring with it its own rich reward. As in Psa 19:11, we read, In keeping Gods commandments there is a great reward.
III. The EXCUSES made for neglecting family worship.
1. An excuse made by many for neglecting family worship is want of ability to pray in the presence of others, or to lead a familys devotions. Now, it so happens that this is almost the only case in which people pretend to have a very mean opinion of their own abilities. But, admitting you have no ability to do so, you may seek and ask it.
2. Others, again, will say, We fear being ridiculed; we fear we shall be thought too strict and precise in our domestic habits. Here, however, I would observe: The irreligion of the multitude should be a powerful incentive with us to cherish religious habits and the fear of God in our houses.
3. Another excuse urged by some is, We have no time. Bring this excuse to the Bible. Abraham had flocks and herds exceeding many, and very much cattle. Job, too, had the same. Joshua was the leader and commander of all the armies of Israel. David occupied a throne, and had all the cares of government on his mind. But have you really no leisure?–none for amusement?
4. A final excuse we shall notice is this, Fear of personal restraint. This excuse, if we mistake not, lies at the root of almost every other. Let the heart be examined, and many a one will find there, I am fearful of a restraint upon myself; I am afraid if I have daily family worship in my house I shall not be able to indulge myself and enjoy the world as I am disposed to do; more will be expected from me then than is expected now; I must be consistent; if I say, Hallowed be Thy name, I must not take the name of God in vain. (W. Mudge, B. A.)
My mother never tells lies
Some females, says The St. Louis Observer, met at the house of a friend, in this city, for an evening visit, when the following scene and conversation occurred:–The child of one of the females, about five years old, was guilty of rude, noisy conduct, very improper on all occasions, and particularly so at a strangers house. The mother kindly reproved her. Sarah, you must not do so. The child soon forgot the reproof, and became as noisy as ever. The mother firmly said, Sarah, if you do so again I will punish you. But not long after Sarah did so again. When the company were about to separate, the mother stepped into a neighbours house, intending to return for the child. During her absence the thought of going home recalled to the mind of Sarah the punishment which her mother told her she might expect. The recollection turned her rudeness and thoughtlessness to sorrow. A young lady present observing it, and learning the cause, in order to pacify her, said, Never mind, I will ask your mother not to whip you. Oh, said Sarah, that will do no good; my mother never tells lies. Said my informant, who is also a parent, I learned a lesson from the reply of that child which I shall never forget. It is worth everything in the training of a child to make it feel that its mother never tells lies. (Moral and Religious Anecdotes.)
Parents, a blessing
I thank God for two things, yes, for a thousand; but for two among many–first, that I was born and bred in the country, of parents that gave me a sound constitution and a noble example. I never can pay back what I got from my parents. If I were to raise a monument of gold higher than heaven, it would be no expression of the debt of gratitude which I owe to them for that which they unceasingly gave, by the heritage of their body and the heritage of their souls, to me. And next to that I am thankful that I was brought up in circumstances where I never became acquainted with wickedness. (H. W. Beecher from his last public letter.)
The blessedness of submission to parents
A child who had been trained in the ways of religion by a parent who was kind, but judiciously firm, as she sunk to rest in peaceful reliance on her Saviours love, affectionately thanked her beloved mother for all her tender care and kindness, but added, I thank you most of all for having subdued my self-will. And why so much gratitude for the mothers faithful discipline? Doubtless because the child regarded it as preparatory to the submission of her will to God, and thus instrumental of her salvation.
Family religion
Religion in thy house must of necessity be minded, or the whole family is cursed. The naturalists observe of the eagle that, building her nest on high, she is much maligned by a venomous serpent called parias, which, because it cannot reach to the nest, maketh to the windward, and breathes out its poison, so that the air being infected, the eagles young may be destroyed; but by way of prevention, the eagle, by a natural instinct, keepeth a kind of agate stone in her nest, which, being placed against the wind, preserveth her young. Satan, the crooked serpent, is ever busy to poison the air in thine house, and thereby to destroy thyself, servants, and whole household. The only stone for prevention is to set up religion. (G. Swinnock.)
Parental example
The ancient Romans were accustomed to place the busts of their distinguished ancestors in the vestibules of their houses, that they might be continually reminded of their noble deeds. They supposed that a recollection of their illustrious virtues would lead to the imitation of the same by all the living members of their households. There is no doubt that the influence of this practice was most happy upon the living, awakening in many breasts high and noble aspirations. At any rate, history records the names of many renowned Romans who descended from the families in which this custom was observed. The young grew up to reverence the worthies whose statues they daily saw, and to emulate the virtues which gave their ancestors such lasting fame. In these days we have no busts of honoured ancestors in the porches of our dwellings; but we have something more impressive. The characters of living parents are constantly presented for the imitation of children. Their example is continually sending forth a silent power to mould young hearts for good or ill; not for a single month or year, but through the whole impressible period of childhood and youth, the influence of parental example is thus felt. If it be constituted of the highest and purest elements, the results will be unspeakably, precious. Sons and daughters will become patterns of propriety and goodness, because their parents are such.
Family prayer
In Greenland, when a stranger knocks at the door, he asks, Is God in this house? and if they answer Yes, he enters. Reader, this little messenger knocks at your door with the Greenland salutation, Is God in this house? Were you, like Abraham, entertaining an angel unawares, what would be the report he would take back to heaven? Would he find you commanding your children and your household, and teaching them the way of the Lord? Would he find an altar in your dwelling? Do you worship God with your children?. . . If not, then God is not in your house. A prayerless family is a Godless family . . . I have sometimes seen family worship in great houses; but I have felt that God was quite as near when I knelt with a praying family on the earthen floor of their cottage. I have known of social worship among the reapers in a barn. It used to be common in the fishing-boats upon the friths and lakes of Scotland. I have heard of its being observed in the depths of a coal-pit. I scarcely know the situation in life in which a willing family might not contrive to pray together. If you live in a scoffing, ungodly neighbourhood, so much the better. Abraham built his altar whilst the heathen Canaanites looked on. He lifted up a testimony for God, and God honoured him, so that Abimelech, his neighbour, was constrained to say, God is with thee in all that thou doest. (J. Hamilton, D. D.)
What the religious man is to his family
The religious man may be considered in his family as the keystone to the arch of a building, which binds and holds all the parts of the edifice together. If this keystone be remover!, the fabric will tumble to the ground, and all the parts be separated from each other. Or he is to his family as the good shepherd, under whose protection and care the flock may go in and out and find pasture; but when the shepherd is smitten, the sheep will be scattered. (H. G.Salter.)
Christian example
The Christian parent ought to be a living exemplification of Christianity. His house, his habits, his associates, his pursuits, his recreations, ought all to be so regulated as to evince that religion is, indeed, the parent of order, the inspirer of good sense, the well-spring of good humour, the teacher of good manners, and the perennial source of happiness and peace. (Bp. Jebb.)
Parental instruction
A prison chaplain gives it as his experience that the last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mothers lips, or uttered at a fathers knee; and where there seems to have been any pains bestowed even by one parent to train up a child aright, there is in general more than ordinary ground for hope.
Moulding human character; a noble work
Raphael did well, and Phidias did well; but it is not painter or sculptor who is making himself most nobly immortal. It is he who is making true impressions upon the mind of man; frescoes for eternity, that will not shine out till the light of heaven reveals them; sculptures, not wrought in outward things, but in the inward nature and character of the soul. (H. W. Beecher.)
Young should be trained to attendance at public worship
The question is often asked how shall we get our working-classes to attend public worship? The answer may be supplied by an incident of my boyhood. On the mantelshell of my grandmothers best parlour, among other marvels, was an apple in a phial. It quite filled up the body of the bottle, and my wondering inquiry was, How could it have been got into its place? By stealth I climbed a chair to see if the bottom would unscrew, or if there had been a join in the glass throughout the length of the phial. I was satisfied by careful observation that neither of these theories could be supported, and the apple remained to me an enigma and a mystery. But as it was said of that other wonder, the source of the Nile, Nature well known, no mystery remains, so was it here. Walking in the garden I saw a phial placed on a tree bearing within it a tiny apple, which was growing within the crystal; now I saw it all; the apple was put into the bottle while it was little and grew there. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. And they shall keep the way of the Lord] The true religion; God’s WAY; that in which God walks himself, and in which, of course, his followers walk also; to do justice and judgment; not only to preserve the truth in their creed, but maintain it in their practice.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For I know him; I know him to be such a one as I am now describing; or I know this concerning him which now follows. Others, I love him, and therefore cannot conceal this from him. Words of knowledge being oft put for love, as Jer 1:5; 24:5; Hos 13:5; Amo 3:2.
That he will command, or instruct, as the word is used, Lev 14:5; Deu 20:18; 27:4. It will not be in vain that I tell him this, and give him occasion to pray and to taste my goodness in answering prayers, because he will not smother these things in his own breast, but manifest them to others, and teach them how good God is, who so readily complies with the desires and prayers of men, and how terrible he is to incorrigible sinners, and how evil and bitter a thing it is to sin against God. And so I shall get the end I aim at in all my works, which is, that they may be known for the good of others; that they may learn by such examples.
His children and his household, who will live when he is dead. He will so diligently imprint these things in their minds, that they shall never forget them.
They shall keep the way of the Lord, i.e. observe and walk in the way of Gods precepts: q.d. He shall not lose his design or labour; for what he teacheth they shall learn and practise. See Psa 51:15, &c.
To do justice and judgement, i.e. to do all things that are good, and right, and just, both to God and men: compare Psa 119:121. That Abraham and his posterity, keeping the conditions of the covenant required on their part, God may without any blemish to his honour or justice give all those good things which he hath promised to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
For I know him,…. Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; and so Jarchi says, it is expressive of love. God loved Abraham, he was a peculiar favourite of his, and therefore he would reveal his secrets to him, see Am 3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace, and particularly what follows:
that he will command his children, and his household after him; to serve and worship the Lord: not his own children only, but his servants also, all in his family; lay his injunctions on them, use his authority with them, give them all needful instructions, and take such methods with them as would tend to propagate and preserve the true religion after his death:
and they shall keep the way of the Lord; which he has prescribed to men, and directed them to walk in, even everything respecting instituted worship then revealed, and particularly,
to do justice and judgment; to attend to all the laws, statutes, and judgments of God; to do that which is just and right between man and man; not as a justifying righteousness, by which Abraham himself was not justified before God; but to show their regard to the will of God, in gratitude for favours received from him, and to glorify him, as well as for the good of their fellow creatures:
that the Lord may bring upon Abraham that which he hath spoken of him: not only on Abraham personally, but upon his posterity, they walking in the ways of the Lord, according to his command and direction: the word “that” here rather signifies, as Vatablus rightly observes, the consequence than the cause, what would follow upon these things, rather than as procured by them; these being the way in which God designed to bestow them, though not for them.
Fuente: John Gill’s Exposition of the Entire Bible
19. For I know him, that he will command his children. The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit. And the simple meaning of the passage is, that Abraham is admitted to the counsel of God, because he would faithfully fulfill the office of a good householder, in instructing his own family. Hence we infer, that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his race. Which is carefully to be observed; for this sentence is to the same effect, as if God, in the person of Abraham, addressed all his posterity. And truly, God does not make known his will to us, that the knowledge of it may perish with us; but that we may be his witnesses to posterity and that they may deliver the knowledge received through us, from hand to hand, (as we say,) to their descendants. Wherefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children. In this manner the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use; but that each may edify others, according to his own calling, and to the measure of his faith. There is however no doubt, that the gross ignorance which reigns in the world, is the just punishment of men’s idleness. For whereas the greater part close their eyes to the offered light of heavenly doctrine; yet there are those who stifle it, by not taking care to transmit it to their children. The Lord therefore righteously takes away the precious treasure of his word, to punish the world for its sloth. The expression after him is also to be noticed; by which we are taught that we must not only take care of our families, to govern them duly, while we live; but that we must give diligence, in order that the truth of God, which is eternal, may live and flourish after our death; and that thus, when we are dead, a holy course of living may survive and remain. Moreover, we hence infer, that those narratives which serve to inspire terror, are useful to be known. For our carnal security requires sharp stimulants whereby we may be urged to the fear of God. And lest any one should suppose that this kind of doctrine belongs only to strangers, the Lord specially appoints it for the sons of Abraham, that is, for the household of the Church. For those interpreters are infatuated and perverse, who contend that faith is overturned if consciences are alarmed. For whereas nothing is more contrary to faith than contempt and torpor; that doctrine best accords with the preaching of grace, which so subdues men to the fear of God, that they, being afflicted and famishing, may hasten unto Christ.
And they shall keep the way of the Lord. Moses intimates, in these words, that the judgment of God is proposed, not only in order that they who, by negligence, please themselves in their vices, may be taught to fear, and that being thus constrained, they may sigh for the grace of Christ; but also to the end that the faithful themselves, who are already endued with the fear of God, may advance more and more in the pursuit of piety. For he wills that the destruction of Sodom should be recorded, both that the wicked may be drawn to God, by the fear of the same vengeance, and that they who have already begun to worship God, may be better formed to true obedience. Thus the Law avails, not only for the beginning of repentance, but also for our continual progress. When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had before mentioned. This, however, is not a complete definition; but from the duties of the Second Table, he briefly shows, by the figure synecdoche, what God chiefly requires of us. And it is not unusual in Scripture, to seek a description of a pious and holy life, from the Second Table of the Law; not because charity is of more account than the worship of God, but because they who live uprightly and innocently with their neighbors, give evidence of their piety towards God. In the names of justice and judgment he comprehends that equity, by which to every one is given what is his own. If we would make a distinction, justice is the name given to the rectitude and humanity which we cultivate with our brethren, when we endeavor to do good to all, and when we abstain from all wrong, fraud, and violence. But judgment is to stretch forth the hand to the miserable and the oppressed, to vindicate righteous causes, and to guard the weak from being unjustly injured. These are the lawful exercises in which the Lord commands his people to be employed.
That the Lord may bring upon Abraham that which he hath spoken of him. Moses intimates that Abraham should become possessed of the grace promised to him, if he instructed his children in the fear of the Lord, and governed his household well. But under the person of one man, a rule common to all the pious is delivered: for they who are negligent in this part of their duty, cast off or suppress, as much as in them lies, the grace of God. Therefore, that the perpetual possession of the gifts of God may remain to us, and survive to posterity, we must beware lest they be lost through our neglect. Yet it would be false for any one hence to infer, that the faithful could either cause or deserve, by their own diligence, that God should fulfill those things which he has promised. For it is an accustomed method of speaking in Scripture, to denote by the word that the consequence rather than the cause. For although the grace of God alone begins and completes our salvation; yet, since by obeying the call of God, we fulfill our course, we are said, also in this manner, to obtain the salvation promised by God.
Fuente: Calvin’s Complete Commentary
(19) For I know him, that he will.This translation has most of the Versions in its favour, and means that Abrahams good conduct earns for him the Divine condescension. But the Hebrew is, For I have known him in order that he may command his sons, &c. It gives God foreknowledge of the purpose for which He had called Abraham as the reason for thus revealing to him the method of the Divine justice. And this purpose was, that from Abraham should spring a nation whose institutions were to be fraught with Divine truth, whose prophets were to be the means of revealing Gods will to man, and of whom, as concerning the flesh, the Messiah should come. What more fitting than that one appointed to fill so noble a calling should also be raised to the rank of a prophet, and be permitted to share in the Divine counsels? This rendering closely agrees with what is said in Gen. 18:18 about Abraham growing into a mighty nation; and it was the unique and high purpose for which this nation was to be called into being which brought Abraham into so close a relation to Jehovah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. For I know him Rather, I have known him, in order that he may command, etc . The words I have known refer to the divine choice or election of Abraham . I have known, loved, favoured, called, Abraham for the purposes here named .
Command his children One of the most noticeable and beautiful things in the history of God’s chosen people is the family government and religious instruction maintained in the home and household. The parental authority was duly exercised, not in harsh, tyrannical, or provoking ways, but in godly discipline and order . The principles of justice and righteous judgment that is, rectitude in thought and action were instilled into all their hearts. To observe and practise these is to keep the way of the Lord; that is, God’s way for man to live and act. The parental and family discipline here extolled presents the following: 1) It is grounded in the divine favour. 2) It is authoritative and firm. 3) It affects the servants and dependents of the household as well as the children. 4) It is imbued with religious life and principle. 5) It exalts justice and righteous judgment. 6) It is perpetuated after the patriarch passes away, and it lives in his posterity. 7) It insures the fulfilment of the promises.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 29
ABRAHAMS CARE OF HIS FAMILY
Gen 18:19. I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.
WONDERFUL is the condescension of Almighty God. His attention to his own peculiar people surpasses almost the bounds of credibility. Who would think that He whose ways are in the great deep should yet so far humble himself as to do nothing without first revealing his secret unto his servants the prophets [Note: Amo 3:7.] ! He had in his righteous judgment determined to take signal vengeance on Sodom and Gomorrha for their horrible iniquities. But he had a favoured servant who was particularly interested in the fate of those cities; and he knew not how to proceed in the work of destruction until he had apprised him of his intention, and given him an opportunity of interceding for them: The Lord said, Shall I hide from Abraham that thing which I do? No; I will not: for I know him, how faithful he is in the discharge of all his duties to me: and since he so delights to honour me, I also will delight to honour him.
The duties, for the performance of which Abraham was so highly commended, were of a domestic nature: I know him, that he will command his children and his household after him, that they keep the way of the Lord. He eminently excelled in the observance of what may be called, family religion. And this being of such incalculable importance to the maintenance of piety in the world, I will propose him as an example to you; and with that view will shew,
I.
The use we should make of influence
Influence, of whatever kind it be, should be diligently improved;
1.
To enforce the commands of God
[Nothing should be of importance in our eyes in comparison of the honour of God. To uphold it should be our chief aim. The power given us, of whatever kind it be, is bestowed for this end. It is, in fact, Gods own power, delegated to us; and, so far as we possess it, we are responsible to him for the use of it. Magistrates are invested with it by him, and are therefore called his Ministers and Vicegerents upon earth [Note: Rom 13:1-6.]. Masters in like manner bear his authority, and are his Representatives in the exercise of it [Note: Col 3:24.]. To encourage virtue, to repress vice, to enforce the observance of justice and judgment, and to make men keep the way of the Lord, this, I say, is the true end of authority, whether it be official or personal, civil or religious. In particular, every thing that dishonours God, no less than that which is injurious to society, must be opposed with determined vigour. The violation of the Sabbath, and all kinds of profaneness, must be discountenanced to the utmost: and all the maxims and habits of the world, as far as they are contrary to the commands of God, must be held up to decided reprehension. The Gospel too, which above all things most exalts the honour of God, must be patronized, inculcated, enforced. The utmost possible exertion should be made to diffuse the knowledge of a crucified Saviour, in whom all the fulness of the Godhead dwells, and in whose face all the glory of the Godhead shines. In a word, the legitimate use of power is, so to exercise it that God in all things may be glorified through Christ Jesus [Note: 1Pe 4:11.].]
2.
To promote the best interests of men
[Were this world our only state of existence, it would be sufficient so to use our authority as most to subserve the present happiness of mankind. But men are immortal beings; and their chief concern in this life is to prepare for a better. In this work then we should aid them to the utmost of our power. To this should all our instructions and exhortations tend. We should, as far as we are able, make known to them the way of the Lord, and especially the way in which they may find acceptance with Him in the last day. With this view we should enable, and indeed require, them to attend upon the ordinances of religion. We should inquire from time to time into their proficiency in divine knowledge, and their progress in the heavenly road. This is not the duty of Ministers only, but of all, according to their ability, and to the measure of influence which they possess. Parents should pay this attention to their children; and Masters to their servants, and apprentices. They should not be content to see those whom God has committed to their care prospering in a worldly view, but should be anxious for the good of their souls, praying for them, and praying with them, and using every effort for their eternal welfare. St. Paul speaks of his power as given to him for edification [Note: 2Co 10:8.]: and the same may be said of all influence whatever: it is a talent committed to us for the benefit of others: and we are not to hide it in a napkin, but to improve it for the good of all around us. Of course, the nearer any are to us, the stronger claim they have upon us for our exertions in their behalf: and hence our domestic duties are of primary obligation. But we are not to say in reference to any man, Am I my brothers keeper? but to do him good in every way that we can, and to the utmost extent of our ability. As our blessed Lord did all imaginable good to the bodies of men, yet did not neglect their souls, so in relation to these more important duties we must say, These ought we to do, and not to leave the other undone.]
That we may be stirred up to exert our influence in this way, let us consider,
II.
The benefit of using it aright
This is great,
1.
To those who exercise it
[So Abraham found it: he was approved of his God, and had the most astonishing testimonies of Divine approbation given to him. I know him, says God; and he shall know that I know him. Go, ye my angels, and make known to him my purposes respecting Sodom and Gomorrha. He has a zeal for my honour, and a love for his fellow-creatures: go, give him an opportunity of exercising both. He has Relations too in Sodom: go and deliver them. This holy man shall never want a testimony of my love: I will fulfil to him in their utmost extent all the promises of my covenant [Note: 0.].
And shall any other person give unto the Lord, and not be recompensed again [Note: Rom 11:35.] ? The ungodly have indeed said, What profit is there that we should serve him [Note: Mal 3:14.] ? but he never gave occasion for such an impious charge. Say, ye who have endeavoured to live for His glory, has he not favoured you with his visits, and lifted up upon you the light of his countenance? Has he not shed abroad his love in your hearts, and by the witness of his Spirit enabled you to cry, Abba, Father? Yes, his promise to you is this; Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him. I will be with him in trouble: I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation [Note: Psa 91:14-16.]. This, I say, is his promise to his faithful servants; and the whole of it shall be fulfilled to you in its season. Faithful is He that hath called you; who also will do it [Note: 1Th 5:24.].]
2.
To those over whom it is exercised
[It is said, Train up a child in the way he shall go, and when he is old he will not depart from it [Note: Pro 22:6.]. This is not to be understood as an universal truth: for it is in many instances contradicted by experience: but it is a general truth: and there is ample ground to hope for its accomplishment. At all events some benefit must accrue to those who are brought up in the fear of God. Innumerable evils, which under a different education would have been committed, are prevented; and good habits are, for a time at least, induced. And though afterwards the force of temptation may prevail to draw them aside from the good way, yet in a season of trouble they may be brought to reflection, and the seed long buried in the earth may spring up, and bring forth fruit to their eternal welfare. The prodigal son is no uncommon character. The advantages of a fathers house may be forgotten for a season; but in a day of adversity may be remembered, and be realized to an extent greater perhaps in proportion as they were before neglected and despised.]
That this subject may be more deeply impressed on our minds, let us pursue it,
1.
In a way of inquiry
[Are we, Brethren, walking in the steps of our father Abraham? Can God say respecting each of us, I know him: I know his principle: he regards all that he possesses, his wisdom, his power, his wealth, his influence altogether, as a talent committed to him by me, to be improved for the good of others, and the glory of my name. I know his inclination: he has a zeal for my honour, and longs to be an instrument of exalting and magnifying my name: he has also a love to his fellow-creatures, and desires to benefit them in every possible way to the utmost of his power. I know his practice too: he calls his family together from day to day, to unite in worshipping and serving me. He catechises his children; he instructs his servants; he labours steadily and affectionately to guide them all into the way of peace. His heart is set upon these things: he enters into them as one who feels his responsibility, and has no wish but to approve himself to me, and to give up a good account of his stewardship at last.
Say, Brethren, whether the heart-searching God can testify these things respecting you? Must he not rather, respecting many of you say, I know him, that he cares no more for the souls committed to him than he does for his flocks and herds, or for the cattle which are employed in his service? If only they are well, and subserve his interest, and do his work, it is all he is concerned about. Even his very children are not regarded by him as immortal beings: if they do but get forward in their respective callings, and prosper in relation to the present world, he is satisfied, and leaves all the rest to time and chance. Alas! alas! what an account will such persons have to give at the judgment-seat of Christ, when the Lord Jesus shall say to them, Is this the way in which you dealt with the souls committed to you, the souls which I purchased with my own blood? Beloved, brethren, if ye are so unlike to Abraham in this world, do you think that you can be numbered amongst his children in the world to come? O judge yourselves, that ye may not be judged of the Lord in that great and fearful day.]
2.
In a way of reproof
[Surely this subject administers a severe reproof not only to those who never employ their influence at all for God, but those also who exert it only in a tame and timid ineffectual way.
Think, ye who have children, servants, apprentices, have ye no responsibility on their account? Has not God constituted you watchmen to give them warning of their subtle enemy, and to shew them how they are to escape from his assaults? And, if they perish through your neglect, shall not their blood be required at your hands? Did God intrust them to you for your comfort and advancement only, and not at all for their benefit? And the many Sabbaths which he has given you to be improved for them, shall not a fearful account be given of them also? Is it pleasing to Him, think you, that you suffer the ordinances of divine worship to be neglected by them, and the Sabbaths to be wasted in idle vanities, instead of being employed by them and you for their welfare?
But perhaps you will say, I do occasionally give them good advice. What is that? Abraham did not satisfy himself with giving good advice to his children and his household, but commanded them: he maintained authority in his family, and exercised that authority for God. And thus should you do also. Eli could say to his sons, Nay, my sons, this is no good report that I hear of you: ye make the Lords people to transgress. He even went further, and reminded them of the day of judgment: If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But was this all that his situation called for? No: he should have commanded them, and have thrust them out from the priestly office, if they did not obey his injunctions: and because he neglected to do this, God sent him a message that made the ears of all that heard it to tingle. And some awful message shall you also have, if you neglect to employ for God the authority you have received from God: for them that honour him he will honour; and those who despise him shall be lightly esteemed [Note: 1Sa 2:22-23.].]
3.
In a way of encouragement
[True it is, that though you may command, you cannot ensure obedience to your commands: and notwithstanding your utmost care, there may be much amiss among those who are under your control. In Abrahams family there was a mocking Ishmael, in Isaacs a profane Esau, and in Jacobs many a sinful character. But still, if you fail in many instances, and succeed in only one, will not one soul repay you for all your trouble? The testimony of your own conscience too, confirmed by the witness of Gods Spiritis this no recompence? Will not this amply repay every effort you can make, even though you should never succeed in one single instance? Reflect too on the testimony which God himself will give you in the last day: I know him: I know how he persevered under the most discouraging circumstances: I know the battles he fought for me: I know the contempt he endured for me: but he was determined to persevere: and he was faithful unto death: and therefore I award to him a crown of life. Say, Brethren, is there not enough in such a prospect as this to carry you forward, though your difficulties were ten thousand times greater than they are? Say not, I am not able to conduct family worship, and to instruct my family. If this be the case, as doubtless in many instances it is, are there not helps sufficient to be obtained from books of instruction and from forms of prayer? Do your best; and beg of God to bless your endeavours: and you shall not labour in vain nor run in vain: for out of the mouth of babes and sucklings God will ordain strength, and perfect praise.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Precious testimony to Abraham’s character, as a Parent and a Master! How true is what St. Paul saith, Tit 3:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 18:19 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.
Ver. 19. For I know him. ] God hath a quick eye to see our good works. He weighs and rewards every circumstance. Christ could tell, that the people had come from far to hear him; that they had fasted three days; that they were in a wilderness, where they could not cater for themselves; that if they should be sent home so, they would faint by the way. Joh 6:5-14 What was it that he took not knowledge of? “I know thy works, and thy labour” in doing them. Rev 2:2
That he will command his children, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
that = how that.
command. Compare Psa 78:1-8.
Fuente: Companion Bible Notes, Appendices and Graphics
For I: 2Sa 7:20, Psa 1:6, Psa 11:4, Psa 34:15, Joh 10:14, Joh 21:17, 2Ti 2:19
command: Gen 17:23-27, Deu 4:9, Deu 4:10, Deu 6:6, Deu 6:7, Deu 11:19-21, Deu 32:46, Jos 24:15, 1Ch 28:9, Job 1:5, Psa 78:2-9, Pro 6:20-22, Pro 22:6, Isa 38:19, Eph 6:4, 1Ti 3:4, 1Ti 3:5, 1Ti 3:12, 2Ti 1:5, 2Ti 3:15
that the: 1Sa 2:30, 1Sa 2:31, Act 27:23, Act 27:24, Act 27:31
Reciprocal: Gen 14:14 – born Gen 17:27 – circumcised Gen 26:5 – General Gen 35:2 – unto his Exo 21:4 – shall be her Exo 33:12 – I know Lev 14:42 – General Lev 21:15 – profane Deu 6:2 – and thy son Jos 22:24 – for fear Jdg 13:12 – How shall we order the child Rth 2:4 – And they 1Sa 1:21 – General 2Sa 6:20 – bless 2Sa 22:22 – the ways 1Ki 2:4 – That the Lord 1Ch 16:43 – to bless 2Ch 14:4 – commanded 2Ch 33:16 – commanded 2Ch 34:32 – caused Ezr 9:12 – and leave it Est 4:16 – I also Job 4:3 – Behold Job 23:10 – he knoweth Psa 78:5 – that they Psa 101:2 – walk Pro 4:4 – He Jer 2:21 – wholly Jer 32:39 – for the Eze 18:5 – that Mic 6:8 – to do Zec 10:7 – yea Mat 25:17 – he also Act 10:2 – with Act 11:14 – all Act 13:10 – the right Act 16:31 – and thy Act 18:8 – believed Act 18:25 – instructed Rom 12:8 – ruleth Phi 4:8 – are just Tit 1:6 – having
Fuente: The Treasury of Scripture Knowledge
Gen 18:19. I know Abraham that he will command his children, and his household after him This is a bright part of Abrahams character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them, as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechised servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:19 For I know him, {i} 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.
(i) He shows that fathers ought both to know God’s judgments, and to declare them to their children.