CRITICAL NOTES.—
Genesis 18:17. That thing which I do.] Which I purpose doing, or am about to do.
Genesis 18:19. For I know him.] Heb. For I have known him. “It is God’s purpose with regard to Abraham, not His knowledge of the character of Abraham, that is here spoken of.” (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 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” (Psalms 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 God’s 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. Abraham’s case was only peculiar in its outward form, for it is the privilege of all God’s 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?” (Genesis 18:17). It seems as if the very thought would be unworthy, that He should conceal His design from His friend. “Strangers and enemies—the world at large—know 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 cavils—My 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 information—fearless, 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 God’s 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” (Genesis 18:18). The founding of a great nation is an act of God’s 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 nation—of 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. God’s 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” (Genesis 18:18). Hence he is personally and directly concerned with all God’s 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 God’s 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 family—as a witness for God to the generation to come—as 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
Genesis 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, 3 John 1:6: “Whom if thou bring forward on their journey after a godly sort, thou shalt do well. (See also Romans 15:24; 1 Corinthians 16:11; Acts 20:38.) From Genesis 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.
Genesis 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. (Psalms 25:14.) Hence the Lord speaks of His prophets as those who should stand in His counsel, or secret. (Jeremiah 23:18-22; Amos 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 meaning—a 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. John 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 God’s 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. (Psalms 19:11.)
Genesis 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 à 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 God’s 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.—Genesis 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 family—to his knowledge and wisdom—his 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 intended—the 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 disputation—this were foolish and unprofitable—but 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 (Deuteronomy 4:9). If our children be the Lord’s, 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. Genesis 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? (Deuteronomy 6:6, etc.). By conversation, advice, exhortation, reading, hearing, catechising, etc., and especially by teaching them to “know the Scriptures” (2 Timothy 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 (Ephesians 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 God’s 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 (Psalms 37:25; Matthew 6:33)—prosperity, as far as will be good for us, and our families. Our prayers are heard—afflictions are sanctified to us, and we are supported under them—we make a comfortable progress together in the ways of God, and receive many spiritual blessings—we 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, imprudence—strife, contention, hatred, disturbance—the displeasure of God, and His curse on all we do—not even necessaries, perhaps, but beggary and want—nothing prospers—our prayers are rejected—we are abandoned of God in our afflictions, and hardened by them—we go forward miserably in the ways of the devil—we shall meet at the left hand of the Judge in the great day.—(Rev. J. Benson’s Sermons and Plans.)