EXPOSITION
And the men rose up from thence,—Mamre (vide supra, Genesis 18:1)—and looked towards Sodom. Literally, toward the face (Rosenmüller), or towards the plain (Keil), of Sodom, as if intending to proceed thither. And Abraham went with them—across the mountains on the east of Hebron, as far as Caphar-barucha, according to tradition, whence a view can be obtained of the Dead Sea—solitudinem 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.
And the Lord said (to himself), Shall I hide from Abraham—the LXX. interpolate, τοῦ παιδός μου; but, as Philo observes, τοῦ φιλοῦ μου would have been a more appropriate designation for the patriarch (cf. 2 Chronicles 20:7; Isaiah 41:8; James 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.
Seeing that Abraham shall surely become (literally, becoming shall become) a great and mighty nation (cf. Genesis 12:2; Genesis 17:4-1), 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.
For I know him, that—literally, for I have known (or chosen, יָדַע being—dilexi, as in Amos 3:2) him to the end that, the language expressing the idea that Abraham had been the object of Divine foreknowledge and election (Gesenius, Rosenmüller, 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 Genesis 18:17; Bush regards it as exhibiting the means by which the future promised to Abraham in Genesis 18:18 should be realized—he 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. Judges 2:22; 2 Kings 21:22; Psalms 119:1; Acts 18:25), of which the practical outcome is—to 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. Ezekiel 18:5)—that (literally, to the end that, in order that, לְמַעַן, ut supra) the Lord may bring upon Abraham that which he hath spoken of him.
And the Lord said, Because the cry of Sodom and Gomorrah is great. Literally, the cry of Sodom and Gomorrah (cf. Genesis 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.
I will go down now (cf. Genesis 11:5), and see (judicial investigation ever precedes judicial infliction at the Divine tribunal) whether they have done altogether—literally, 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, Rosenmüller). The received rendering, which regards כלה as an adverb, has the authority of Luther and Gesenius—according to the cry of it, which has come unto me; and if not, I will know. The LXX. render ἵνα γνῶ, 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.
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
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 grace—sovereign, 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" (Psalms 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 (Genesis 17:1.), 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 earth—to explain God's judgments to the unbelieving world. Hence "the Lord God doeth nothing but he revealeth his secret unto Ms servants the prophets" (Amos 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 (Genesis 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 (Psalms 19:12; Psalms 40:12), but in the sense that their hearts were set in them to do evil (Ecclesiastes 8:11), so that they worked all manner of uncleanness with greediness (Ephesians 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 (2 Chronicles 16:9; Proverbs 15:3; Amos 9:8).
4. Exceedingly patent as to its ill desert. This was the reason why God employed the language of Genesis 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
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
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 (1 Corinthians 2:14; cf. Isaiah 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 face—this is peace, and this is what the wisdom of this world cannot teach (Mat 11:25; 1 Corinthians 1:20, 1 Corinthians 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 (Matthew 3:9; Galatians 3:7). In this his calling is that of every Christian (Daniel 12:3; Matthew 5:13, Matthew 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 (Matthew 5:15; Mat 13:1-58 :83); and the influence must needs begin at home (cf. Numbers 10:29; Acts 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 (1 Corinthians 10:24). It is not a close following of him. It tells of a halting in the "work of faith" (2Co 5:13, 2 Corinthians 5:14; cf. Romans 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. John 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 example—constantly 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 member—children, servants, &c.; and watchfulness to deal with each as God shall give opportunity (Proverbs 15:23). Let prayer always accompany such efforts.—M.
HOMILIES BY F. HASTINGS
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.