Even under the Old Testament, there were certain visits of Christ to our world which we cannot but consider as earnests or shadows of His great advent. It is clear that in very ancient times God appeared to His servants in the form of a man.
I. From many passages in the Old and New Testaments (notably Isaiah 63:8-9; John 8:56) we are led to believe: (1) that Christ exercised great concern in the affairs of the Old Testament Church; (2) that He did at certain periods discover Himself in the garb which He was afterwards to assume, and which when assumed He went on to wear for ever; (3) that He was the superior angel whom we find speaking under that manifestation, and to whom, always, Divine honours were paid.
II. The narrative in this chapter opens by telling us generally that "the Lord appeared unto Abraham." How the Lord appeared is related in the rest of the chapter. (1) To all his three guests Abraham was kind, hospitable, reverential; but to one he was more. From the first that one attracted his regard. He addressed him at once as "my Lord." (2) In the conversation which ensued there are certain things which all said together, and certain things which only one says. The former are comparatively trivial, the latter most important. (3) When the men were gone, we have these very discriminating words: "Abraham stood yet before the Lord."
III. Note some points in Christ's character and work brought out in this chapter. (1) He was accompanied by the ministration of angels. (2) He condescended to receive from man. (3) He exercised the two offices of a promiser and a reprover. (4) He came to Abraham as a Friend in sympathy, but He came also as a mighty Deliverer and an avenging Judge.
J. Vaughan, Fifty Sermons,1874, p. 228.
References: Genesis 18:22. Bishop Woodford, Cambridge Lent Sermons,1864, p. 73; C. J. Vaughan, Harrow Sermons,p. 371; J. Van Oosterzee, The Year of Salvation,vol. ii., p. 343.
The intercession of Abraham is the first prayer that the Bible records; and in its great characteristics, human and spiritual, it is one of the most remarkable. It is the intercession of a good man, a friend of God, for men who, in their wickedness and their defiance of God, had well-nigh approached the utmost possibilities of human evil.
I. A man's praying power is not an arbitrary thing; it is the result of long antecedent spiritual processes. It is very significant that it is Abraham and not Lot who is the intercessor for Sodom. (1) Jehovah does not even impart His confidence to Lot; only at the last moment, when all is determined, He mercifully sends His messengers to bring him to a place of safety. (2) Even supposing Lot had been made acquainted with Jehovah's purpose, he would not have been capable of interceding for Sodom as Abraham did. He had not the requisite spiritual qualifications. There was spiritual life in Lot, but it ever leaned to the worldly side of things. There was spiritual life in Abraham, but it leaned to the heavenly side of things.
II. The praying power of man is conditioned upon the circumstances by which he surrounds himself. Abraham was at Mamre; Lot in Sodom.
III. Even when God vouchsafes to visit a man, much of his spiritual blessing depends on his character and circumstances.
IV. It is instructive to compare the intercession of Abraham with the pleadings of Lot when the angels sought to deliver him. The prayer of Abraham is perfect in its humility, when daring in its boldness. The prayer of Lot is troubled, selfish, and self-willed.
V. There is one contrast more, which is very suggestive. The narrow, selfish, self-willed prayer of Lot was answered; the holy, Christ-like intercession of Abraham was unavailing. Therefore it is no criterion of a right or a wrong prayer, that it does not receive the kind of answer we solicit.
H. Allon, Congregationalist,vol. i., p. 201.
References: Genesis 18:22; Genesis 18:23. H. Allon, The Vision of God,p. 197. Genesis 18:23-25. A. W. Momerie, Preaching and Hearing,pp. 174, 189. Genesis 18:23; Genesis 18:33. R. S. Candlish, Book of Genesis,vol. i., p. 304.