Genesis Chapter 18

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394. GENESIS - Chapter Eighteen

"And, lo, three men stood by him"

This important chapter describes the visit of three angels in the guise of men, who visited the encampment of Abraham and are entertained by him. They repeat the promise made earlier that Sarah would bear a son to Abraham, and afterwards make known to the patriarch their intentions of dealing with the wicked city of Sodom where Lot had now settled as a citizen. Abraham bargains with the angel, and receives assurance that ten righteous in the city would preserve it from destruction.

Abraham Entertains Angels Unawares — Vv. 1-8.

Abraham sets an example of cordial hospitality as he goes out of his way to entertain three strangers. This forms the basis of an exhortation by Paul: "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares" (Heb. 13:2).

VERSE 1

"And Yahweh appeared unto him" — On this occasion, the manifestation of Divine glory was revealed through three angels, one of whom seems to have had higher status than the other two. Cp. vv. 16-17 with Exod. 23:20-21. There are gradations of rank among the Elohim as is implied by the titles they bear. Thus Michael is described as the archangel (Jude 9), Gabriel, as he who stands in the presence of God (Luke 1:19) etc. See also notes on Gen. 17:1.

"In the plains of Mamre" — See note Gen. 14:13. The phrase is better rendered oaks of Mamre. Mamre is close to Hebron. Josephus claimed that Abraham's oaks were standing there in his day. Today an ancient tree is shown to gullible tourists as the oak of Abraham.

"And he sat in the tent door in the heat of the day" — This suggests rest from the pressures of life (cp. Rev. 7:16). Abraham sought such, giving himself to meditation. It is profitable for us to do likewise.

VERSE 2

"And he lift up his eyes and looked" — He was obviously interrupted in his cogitations, sensing that something unusual was taking place.

"And, lo, three men stood by him" — This is what Abraham saw, but it was not the reality. The three "men" proved to be angels, but for the moment that fact was hidden from the eyes of Abraham. He saw three men who showed every sign of being weary and in need of refreshment, and he hastened to help them. This is implied by the word used to describe them, for it is the word enoshim (men), implying weak, mortal men. That is how they appeared to Abraham, and their condition excited his sympathy and sense of hospitality. See the use of the word in Psa. 9:20.

"And when he saw them, he ran to meet them from the tent door" — Indicating his eagerness to help them.

"And bowed himself toward the ground" — This was not because he recognised them as the Trinity as some suggest, but because it was the normal form of greeting, indicating that the one concerned is at the service of the others, and that he was prepared to humble himself to do their bidding (see Gen. 23:7; 33:6-7; 42:6 etc.). Abraham was ignorant of the identity of these three men. See Heb. 13:2.

VERSE 3

"And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant" — The title is in the plural, Adonai, Lords. The greeting was the normal formula of an eastern address (Gen. 30:27; 1 Sam. 20:29; Est. 7:3). Nevertheless, it is obvious from Abraham's action and words that he discerned something in the appearance of these three men that marked them out as different from the Canaanites.

VERSE 4

"Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree" — The three angels looked travel-stained and weary, and so the use of the term enoshim in the narrative. This was from the appearance only, for the Elohim possess divine nature, and such do not become exhaused. However an angel is a messenger of Yahweh whether mortal or immortal and we can readily entertain such (even though they do not possess angelic nature) in our pilgrimage through life (Heb. 13:2). When Paul exhorted the brethren to "entertain strangers" because in so doing they may "entertain angels unawares," he did not mean angels from heaven, but God's messengers on earth. The messengers that Cornelius sent to Peter are an illustration of this (Acts 10:7).

VERSE 5

"And I will fetch a morsel of bread" — This was a very modest description of what proved to be a sumptuous feast (vv. 6-8). We have an indication of the liberal generosity of Abraham's character, such as would commend itself to Yahweh. A liberal hospitality is enjoined in Scripture (Rom. 12:13). Peter exhorted: "Use hospitality one to another without grudging" (1 Pet. 4:9). The latter word in Greek, gongusmos, signifies murmuring, muttering of displeasure in an undertone, complaining privately. How often does a smiling face at a door hide irritation, displeasure, impatience of feeling within! Let the willing hospitality of Abraham move us! Perhaps the unwanted guest that upsets our privacy may be a messenger from God sent to try us, or to help us! Abraham offered water for refreshment, rest for recuperation, food for strength. We should do no less.

"And comfort ye your hearts" — See margin. The Hebrew word means stay, literally strengthen. The refreshment that he offered them was designed to do this. This, also, should be the objective of saints in offering hospitality; and not that of mere ostentatious display.

"After that ye shall pass on: for therefore are ye come to your servant" — See margin. Abraham urged them to stop on the grounds that he believed the visit was providential, and not merely a matter of chance. As such it provided him with the opportunity to extend hospitality. It is obvious that there was something about the appearance of these three men that excited the curiosity of Abraham.

"And they said, So do, as thou hast said" — They accepted with grateful thanks his offer of hospitality. They paused under the shade of the tree, submitted to the dust of the journey being washed from their feet, and awaited the meal that Abraham proceeded to order. It is claimed by some that these men comprised the Trinity. Did Abraham wash the feet of the Trinity? Those that urge this fallacy are compelled to acknowledge that there are three separate gods and not merely one in three. Certainly there were six feet that needed washing that day!

VERSE 6

"And Abraham hastened into the tent" — His eagerness bespeaks his warm hearted, enthusiastic hospitality. He acted as though the three angels had placed him under an obligation by accepting his invitation. Let us be warm in such gestures.

"Unto Sarah, and said, Make ready quickly" — Literally, hasten. He urged Sarah to share his enthusiasm. How awkward it is when one partner is cold towards that which is of warm and enthusiastic interest to the other; how encouraging it is when both co-operate to the same end.

"Three measures of fine meal" — The Hebrew word is seah. A seah is a third of an ephah, approximately seven litres. Three measures were requested because there were three men to be fed.

"Knead it, and make cakes upon the hearth" — The word uggah, round, signifies round, unleavened cakes. Abraham called upon Sarah to do this, so that she, too, could participate in the honour of entertaining these unusual guests. Remember, Abraham had a large household of some hundreds of persons (Gen. 14:14), and could easily have delegated these duties to subordinates. But he did not do so, because he wanted to honour his visitors. The joyous alacrity with which he gave himself to the entertaining of the three men, and the unstinted liberality that he displayed unto them, was calculated to put any guest at ease, and induce in such a sense of deep gratitude.

VERSE 7

"And Abraham ran unto the herd, and fetched a calf tender and good" — He was anxious to supervise the selection of the animal himself, and so he fetched a calf "tender and good."

"And gave it unto a young man; and he hasted to dress it" — The meal Abraham prepared became sacrificial in its significance. Hospitality can become an act of sacrifice unto Yahweh; or it can be but ostentatious display. Unleavened cakes speak of the labour of one's hands given unto that which is pure in the sight of God (cp. 1 Cor. 5:7). A calf "tender and good", and devoted to the purpose Abraham had in mind, speaks of strength given unto Yahweh. Butter and milk suggest the nourishment of the Truth (cp. Isa. 7:15). Giving it into the hands of "a young man" to prepare, suggests the mediatorial services of a priest. Certainly it speaks of cooperation in a labour that provides God pleasure. In considering the sacrificial aspect of Abraham's feast, it must be borne in mind, that though he "entertained angels unawares," he was not unaware of the sacrificial aspect of his action as far as Yahweh is concerned. What he did for those men of weary appearance, he did unto God. Perhaps that is why the feast is described in such detail in the narrative. Hospitality can become a very pleasing sacrificial offering unto the Father; let us always bear Him in mind as we engage in such service.

VERSE 8

"And he took butter" — The Hebrew chemah signifies curdled milk and cheese: "butter of kine and milk of sheep" (Deut. 32:14). Thus the flock, or hemah as well as the herd, contributed to the feast. For the spiritual significance of butter and milk, see Isa. 7:15.

"And milk, and the calf which he had dressed, and set it before them" — Hebrew chalab, from a root signifying to be fat. Cp. Gen. 49:12. That milk would have all its natural richness and food value; it would not be "homogenised and pasteurised"!

"And he stood by them under the tree, and they did eat" — He humbly assumed the status of a waiter, to look after their needs. This is the attitude that we should show towards God and Christ. When we help anybody in the name of Christ, it is as though we helped the Lord himself (Matt. 25:40). The Psalmist wrote:

"Behold, as the eyes of servants look unto the hand of their masters, And as the eyes of a maiden unto the hand of her mistress; So our eyes wait upon Yahweh our God, until that He have mercy upon us" (Psalm 123:2).

Abraham was heir of the world, yet, for Christ's sake (see John 8:56), he was prepared to humble himself in service to three weary men — as it appeared to him.

Sarah's Unbelief At The Promise Of A Son — Vv. 9-15.

The three strangers make inquiry of Sarah, naming her by her new name. The inquiry must have struck Abraham as lacking in good manners, and yet the use of her name must have given him surprise. His reply carries an overtone of amazement. The conversation continued in such a way as to reveal that these were no ordinary men whom he was entertaining. To his astonishment, the most notable among them predicted that Sarah would have a son. Though Abraham had heard this news before, Sarah apparently had not been informed, and laughed in unbelief. She is shocked when she hears the stranger question her secret unbelief, and denies that she had laughed. It was now borne home to Abraham that these three men were messengers of Yahweh.

VERSE 9

"And they said unto him, Where is Sarah thy wife?" — This was a strange question coming from strangers! Furthermore, how did they know Sarah's new name? Abraham seemed to have been taken aback by the inquiry. It was the first indication that he had of the supernatural identity of the three strangers. He had earlier been impressed by their appearance. They were different from the Canaanites; now, with growing wonder, the reason for the difference begins to dawn upon him.

"And he said, Behold, in the tent" — There are overtones of surprise in this answer, as though he were taken aback by the question, as well he might be.

VERSE 10

"And he said" — One of the three became spokesman for the others. Later, he remained with Abraham when the other two moved down into the direction of Sodom, and the name Yahweh was given him (v. 17). This was not Yahweh in person, for no mortal can look upon Him and live (1 Tim. 6:16; John 1:18). It was Yahweh in manifestation. There was an angel placed over the affairs of Israel of whom it was said: "My name is in him" (Exod. 23:20-21), and who is described as "the similitude of Yahweh" (Num. 12:8). It was probably the same angel who now stood before Abraham, assuming a higher status than the other two. He bore the divine Name in a special sense.

"I will certainly return unto thee according to the time of life" — The period of gestation: nine months or 280 days. Evidently this incident was three months later than the previous intimation (Ch. 17:17). Meanwhile, conception had not taken place (Abraham's circumcision would have temporarily delayed intercourse), and now the promise is repeated more definitely.

"And, lo, Sarah thy wife shall have a son" — These words are cited by Paul in Rom. 9:7-8 with the following comment: "Neither, because they are the seed of Abraham, are they all children (Ishmael was such); but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son." A mere Jew after the flesh is not a son of promise; whereas a Gentile embracing the Abrahamic hope, and manifesting the Abrahamic faith, is accounted a true seed of Abraham. Christ repudiated the claim of the Jews of his day that they were the true seed of Abraham, and declared that they were "of the devil", the flesh (John 8:39-45). Sonship is predicated upon action, not upon flesh or upon words. A person can claim that he is a Jew, either by birth or by faith (Rev. 3:9), but unless his character conforms to his belief, the claim will be repudiated. It is a true faith manifested through action that will demonstrate the spiritual parentage of an individual. This was borne home to Abraham at this time. All the natural indications were against Sarah having a son. There was the fact of Abraham's circumcision; there was the fact of his age; there was the fact of the barrenness of Sarah herself. But Abraham's faith was adequate to those adverse circumstances. He considered them all without being weakened in faith (Rom. 4:18-19). In stating, "I will certainly return unto thee," the angel showed that Sarah would have to be miraculously strengthened to conceive (Heb. 11:11), and Abraham believed God. Sarah's faith had to be built up to that end, and that was the reason for the mysterious visitation of the three angels to Abraham.

"And Sarah heard it in the tent door, which was behind him" — She, too, was curious regarding these mysterious strangers. What staggering news she overheard as she hid behind the flap of the door. She was probably induced to do this as she heard her name mentioned.

VERSE 11

"Now Abraham and Sarah were old and well stricken in age" — They had been brought to a condition where fruitfulness was no longer naturally possible, in order to emphasise the principle advanced by Paul in Romans 9:8-9. It is naturally impossible for man to bring forth the fruits of the Spirit to the glory of God; but Yahweh makes it possible through the motive power of faith.

"And it ceased to be with Sarah after the manner of women" — Abraham knew this, but it did not weaken his faith in the promise of God (Rom. 4:19). Sarah had passed her change in life, and was therefore in a barren condition relative to motherhood identical with that in which human nature stands in regard to the fruit of the Spirit. Paul taught that "they that are in the flesh cannot please God" (Rom. 8:8). Something more than the flesh is necessary for the development of the principle of the Truth, as was the case also in the natural condition of Sarah. See Heb. 11:11.

VERSE 12

"Therefore Sarah laughed within herself — Abraham had done likewise (Gen. 17:17), but his action had been through the joy of faith (John 8:56; Rom. 4:19), whereas Sarah's had been that of disbelief. Nevertheless, her doubts were eventually also turned into joy (Gen. 21:6).

"Saying, After I am waxed old shall I have pleasure" — She referred to the joy of motherhood.

"My lord being old also?" — The word "lord" is adon and signifies ruler. She thus spoke of her husband with respect, acknowledging his position in the home (1 Cor. 11:3). Peter draws attention to the expression she used, as being indicative of "a meek and quiet spirit" (1 Pet. 3:4-6). He claims that it showed that she "trusted in God," and calls upon sisters in the Truth to emulate the example she thus set.

VERSE 13

"And Yahweh said unto Abraham" — The supernatural identity of the guests was now evident to Abraham. The principal angel represented the Creator. See Exod. 23:20-21; Josh. 5:14; Isa. 63:9.

"Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?" — Notice that Sarah had not laughed aloud, but only "within herself (v. 12). Yet though that was the case, and she was hidden within in the tent, the guests knew what had happened (cp. 1 Sam. 16:7; Heb. 4:13). This amazing knowledge on the part of the visitors, demonstrated they were angelic messengers, thus opening Sarah's eyes to the facts of the case. The realisation of this was the first step in turning her from doubt and incredulity, to an attitude of faith and acceptance of this improbable tiding, by which "she received strength to conceive seed" (Heb. 11:11). The more we recognise the reality of God, His infinite power, and the extent of His influence in our lives, the more will we be generated by faith to produce fruit that will find pleasure in His eyes.

VERSE 14

"Is any thing too hard for Yahweh" — This is a question that faith alone can answer correctly. It was "against hope that Abraham believed in hope" (Rom. 4:18). He accepted the improbable tidings knowing that nothing "is too hard for Yahweh." The same truth was brought home to Moses (Num. 11:23), and Jonathan (1 Sam. 14:6). It was the message that Gabriel brought to Mary when proclaiming the coming birth of the seed of promise. "For with God nothing shall be impossible," he declared (Luke 1:37). What a comforting, life-giving fact that is! Paul makes the point that He "is able to do exceeding abundantly above all that we ask or think" (Eph. 3:20). It is this reservoir of power that we can tap in time of need. Thus, given faith, all things become possible. Look at the heavens above. Consider the mighty Power that brought all those bodies into existence, that holds them in position, that hurls and guides the mighty world in its constant journeyings around the sun — that Power is ready to help us if we humble ourselves under His requirements.

In the declaration to Abraham, "thing" is dabar in Hebrew, and signifies word.

Nothing that Yahweh has proclaimed is too difficult for Him to accomplish. He will fulfil all that He has said that He will do. The word "hard" is pala, wonderful. Is any declaration of Yahweh too wonderful for Him to accomplish? Sarah thought it was, and doubted; but her incredulity was swept away, and she was caused to laugh for very joy. We can go through the same process. The Lord Jesus quoted these words of the angel in a most significant context (see Matt. 19:26; Mark 10:27). A young man had approached him with a question as to what he should do to enter the kingdom of God, and the Lord used the occasion to emphasise the difficulty of obtaining an inheritance therein, particularly through personal "works." The circumstances posed an impossible situation as far as the apostles were concerned, and they asked the question, "Who then can be saved?" The wonderful answer is: "With men it is impossible; but with God all things are possible." That which is impossible to flesh becomes possible through faith, because nothing that God has proclaimed is too wonderful for Him to accomplish.

"At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son" — God determined the very time that Isaac, as the seed of promise, would be born. He did so also in regard to His son. "When the fulness of the time was come, God sent forth His son, made of a woman" (Gal. 4:4). The "times are thoroughly adjusted to God's command" (Heb. 11:3, Diaglott), and therefore things proceed according to plan, and the chronological limits He has established. They will continue to do so in the future as well. There is a set time for Christ to return (Acts 1:6); a set time for the judgment of his household (Psa. 75:2, RSV); a set time to favour Zion (Psa. 102:13).

VERSE 15

"Then Sarah denied, saying, I laughed not; for she was afraid" — Her sense of guilt in being found out caused her to fear as she realised that her guests were visitants from heaven, and in her confusion, she tried to cover her lack of faith by a lie. How often her attitude has been repeated throughout the years.

"And he said, Nay; but thou didst laugh" — Sarah's lack of faith was brought into the open that she might recognise sin for what it is, and finding forgiveness for it, be led to a stronger faith, in which her laughter of doubt would be swept away by the joy of belief.

How much we need in all our ways to keep in mind that "all things are naked and opened unto the eyes of Him with Whom we have to do" (Heb. 4:13).

THE LAST TERRIBLE NIGHT OF SODOM (Chapter 18:16-19:38)

Having reaffirmed the Divine promise of a son coming by means of Sarah, and having demonstrated a supernatural ability to discern the secret thoughts of the heart, the angel had little difficulty convincing Abraham of the gravity of the next item of news he delivered. The brief soliloquy that follows (vv. 17-19) reveals the confidence Yahweh had in this man, based upon a careful evaluation of his character. So the terrible news of impending judgment on Sodom was revealed to Abraham. Abraham, concerned for the future of his nephew Lot, bargained for the city on terms that the angel accepted. The wickedness of Sodom was soon revealed, and the just judgment of God was poured out in destructive power upon that evil city and her sisters. The destruction of Sodom is set forth in Scripture as typical of that of the latter days. The Lord declared that "the days of Lot" foreshadowed those of his second coming (Luke 17:28-33).

Abraham Is Warned Of The Impending Judgment of Sodom — Vv. 16-21. 

Whilst Sarah is left in the tent to ponder over the wonderful news she had received, by which her doubt was changed to faith, Abraham accompanied the angels on their journey. They move towards Sodom, and the patriarch is apprised of the purpose of the journey.

VERSE 16

"And the men rose up from thence, and looked toward Sodom" — The angelic visitors set their countenances towards that wicked city, and well might the inhabitants have trembled had their conscience impelled them to do so. In His longsuffering, Yahweh will wait that whosoever will hearken may heed (2 Pet. 3:15), but ultimately His judgment will flare forth. He waited five hundred years for the Canaanites (Gen. 15:13-16); He waited for Judah until there was no remedy (2 Chron. 36:16); He waits for apostate Christendom (Rev. 16:19); but the waiting inevitably will come to an end, and the "day of the Lord will come" in fiery judgment (2 Pet. 3:10). This was foreshadowed in the destruction of Sodom and its sister cities in the days of Abraham; so that, in type, the patriarch saw the impending judgment of Yahweh upon a godless age.

The Hebrew text has enoshim for "the men" in this verse, but the Samaritan text correctly indicates that here, and in Ch. 18:22; 19:12,16, it should read ishim, as referring to a superior class of man. The "men of the city" in Ch. 19 are enoshim, while Lot is ish in 19:9. Refer to notes, Ch. 18:2.

"And Abraham went with them to bring them on the way" — This was an act of courtesy that provided an opportunity      for intercession on behalf of Lot.

VERSE 17

"And Yahweh said" — This was a soliloquy in which the angel assessed the character of Abraham.

"Shall I hide from Abraham that thing which I do?" — Elsewhere, Abraham is styled the friend of God (2 Chron. 20:7; Isa. 41:8; James 2:23). It is part of the privilege of friendship to show confidence by revealing future intentions (John 15:15; Amos 3:7. See Psa. 25:14).

VERSE 18

"Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?"— This verse supplies the reason for Yahweh revealing His intention regarding Sodom unto Abraham. The patriarch had been told that "all nations" shall be blessed in him. But there are conditions to that. The blessing will only come if they accept the conditions for its bestowal. Sodom would not, and therefore Abraham was about to learn of the outpouring of frightful judgment. Even in the Age to come, the nations that refuse to serve Christ will perish (Isa. 60:12).

VERSE 19

"For I know him, that he will command his children and his household after him" — The A.V. expresses this as a natural characteristic of Abraham, but the R.V. treats it somewhat differently. It renders it: "For I have known him, to the end that he may command his children..." To "know" Abraham in that relationship (see Amos 3:2) is to reveal to him the divine purpose; and this, in turn, should move him, and all like him, to "command his children and his household" that they may become obedient to the Will of God and participate therein. This demands the exercise of authority to that end. Children are given to parents as an "heritage of Yahweh" and as "His reward" (Psa. 127:3). The greatest care should be exercised in their upbringing. On all occasions, the responsibilities of the Truth should be brought to their attention (Deut. 6:7), and firmness in discipline should be blended with love to bring out their best qualities. In that regard, corporeal punishment is sometimes necessary (Prov. 19:18).

"Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul" (Prov. 29:17). The principles set down in the Word are quite contrary to those set out by modern child psychology; but the widespread breakdown in marital relationships, and the prevalence of juvenile delinquency, witness to the failure of the modern method. Christ, like his Father, knew what was in man "and needed not that any should testify of man" (John 2:25), for this reason God has legislated for what is best for him.

"And they shall keep" — The R.V. renders this: "They may keep the way of Yahweh." There was no certainty that they would do so as suggested by the A.V. Once Abraham had instructed them in the Truth, his responsibility was at an end; he was not held accountable for the subsequent conduct of his children. See the instruction of Deut. 4:9-10; 6:6-8; Psa. 78:2-9; Eph. 6:4; 1 Tim. 3:4,5,12. 

"The way of Yahweh" — This was preserved in Eden through sacrifice (Gen. 3:24); it was corrupted by man (Gen. 6:12); it is desired by the faithful (Exod. 33:13); but persecuted by the world (Acts 22:4). See note on Gen. 3:24.

"To do justice and judgment" — To "keep the way of Yahweh" demands the doing of works of faith. This involves justice and judgment. Justice is the doing of that which is right, and judgment is the ability to discriminate therein. They are both fundamental moral requirements.

"That Yahweh may bring upon Abraham that which he hath spoken of him" — Yahweh had declared that He would make of Abraham a "great nation" (Gen. 12:2). This necessitates that his descendants should be instructed and disciplined according to the Word. It is because they have refused that Word that they have been scattered and disciplined throughout the world. Ultimately they will be humbled, instructed, and brought within the bonds of the covenant (Ezek. 20: 33-37; Jer. 31:31-34). This shall provide the basis of their elevation as a great nation in the Age to come (Ezek. 37:21-23).

VERSE 20

"And Yahweh said" — The principal angel now openly addressed Abraham.

"Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous" — The description suggests loud, discordant noise rising to heaven, and forcing itself upon the attention of God. See notes on Gen. 13:13 for the wickedness of Sodom. Similar words are recorded of Babylon the Great, modern Christendom, whose sins, likewise "have reached unto heaven" (see Rev. 18:5). The sin of Sodom is being repeated today, and Yahweh is not unmindful of the fact.

VERSE 21

"I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know" — This is a figure of speech, a Hebraism, termed anthropatheia in which God

expresses Himself in human terms. There was no need for the angels to leave heaven in order to find out the condition of Sodom; they already knew it. But by so acting, Yahweh was able to reveal to man that which was already known to Him, namely the true condition of the city in question, and the perfect justness of the manner in which He acted towards it. The angelic visitation did much good: it confirmed Abraham in his faith; it strengthened the faith of Sarah; it brought home to Lot a realisation of his own folly.

Abraham Pleads For The Righteous Of Sodom — Vv. 22-33

Appalled by what he heard concerning the judgment about to be poured out upon Sodom, and fearful of the fate of Lot therein, Abraham takes up the pose of an intercessor, and pleads the cause of the righteous of Sodom. Unfortunately, there was a difficulty in finding any such as he would have been well aware of the effects of the environment of Sodom.

VERSE 22

"And the men turned their faces from thence, and went toward Sodom" — They are still described as men, because they continued to assume that appearance, as the work before them required.

"But Abraham stood yet before Yahweh" — Two went on their way (Ch. 19:1), whilst one of higher rank (cp. Jude

9) remained to converse with Abraham who took up a pose before him. He represents Yahweh, as did the priests and judges in Israel (cp. Deut. 19:17; 2 Chron. 19:6). Massorites claim that the text originally read: "Yahweh stood before Abraham," and they claim that this suggests Divine condescension on the part of Yahweh.

VERSE 23

"And Abraham drew near" — He saw in the angel the representative of El Shaddai and therefore approached him in the attitude of prayer, recognising that he would speak for God. Yahweh encourages His servants to draw nigh to Him in such an attitude (James 4:8). 

Through the services of the Lord Jesus Christ, we have access by faith (Rom. 5:1; Eph. 2:18), and are invited to freely approach the throne of grace (Heb. 4:16). We do so with greater confidence knowing that we have a high priest who is not untouched with the feeling of our infirmity; but was in all points tempted like as we are, yet without sin (Heb. 4:15).

"And said, Wilt thou also destroy the righteous with the wicked?" — This is the beginning of Abraham's prayer, which continues to v. 32. The construction of the prayer should be noted as providing an example for us to follow. The prayer was specific, and so also should be ours (Phil. 4:6); it was persevering, and this, too, we should follow (Luke 18:1; Eph. 6:18); it was based upon the righteousness of God (Rom. 3:26) which should be the foundation of all prayer. Certainly the righteousness of God would not permit of Him destroying the righteous with the wicked (cp. Ezek. 18:20-24; Gen. 20:4; Num. 16:22; 2 Sam. 24:17).

VERSE 24

"Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?" — Fifty is the number of Jubilee or deliverance (Lev. 25:10). It was a significant number with which to commence.

VERSE 25

"That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous shall be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?" — In what way does this title apply to Yahweh? It is Yahweh's intention to "judge the world in righteousness by that man whom He has appointed" (Acts 17:31), even the Seed of Abraham of whom Isaac was a type. The destruction of Sodom was a foreshadowing of the judgment that will come upon the world at Christ's return (Luke 17:28-30). Abraham's spiritual vision penetrated to that future (John 8:56), and took in the events that will usher in the Kingdom of God. His comment, therefore, is relevant to times about to unfold.

VERSE 26

"And Yahweh said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes" —   Abraham's prayer was accepted; the city would be saved if fifty righteous were found therein. The righteous are as the salt of the earth, preserving it whilst they remain therein (Matt. 5:13).

VERSE 27

"And Abraham answered and said, Behold now, I have taken upon me to speak" —  Abraham considers it presumptuous to bargain with God, but his sense of need, his concern for Lot, drove him to it. He does so, however, in a very reverential manner which can well be imitated by us in our approaches to the Father. Abraham was "heir of the world" (Rom. 4:13), and yet manifested deep humility towards God.

"Unto the Lord"  — In the Hebrew, the word is Adonai. However, some texts show Yahweh.

"Which am but dust and ashes" — This statement indicates the humility of Abraham, who recognised that he was earthly (1 Cor. 15:45-49), and mortal (Rom. 5:12), whereas God is heavenly (Matt. 5:48), and immortal (1 Tim. 6:16). Abraham's description of himself is in accord with the statement of Gen. 2:7; 3:19, "Dust thou art and unto dust shalt thou return." But why did he claim to be "ashes"? The Hebrew epher is from a root signifying to bestrew or disintegrate. Gesenius aligns it with aphar to cast dust or to pulverise. Abraham, therefore, stated that he originated from the dust, and will disintegrate into dust again. He contrasted his mortal state with the Divine nature of the Deity and His angels.

VERSE 28

"Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it"  — This is a rare example of bargaining in prayer. It is obvious, too, that Abraham was skilful in the art. Instead of pleading for the city's safety if there are found forty-five righteous therein, he deprecates its destruction for the lack of five. In spiritual numerics, the number forty-five is expressive of judgment and grace. This plea was also accepted.

VERSE 29

"And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake" —  Abraham became bolder in pleading as his bargaining was accepted. Forty is the number of probation; this further reduction was also accepted.

VERSE 30

"And he said unto him, Oh let not the Lord be angry, and I will speak" —  The Hebrew title is Adonai, "rulers." Abraham is moved by the mercy of God in granting his request, and humbly pleads for a further reduction.

"Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there" — Thirty is compounded of 6 x 5 which is the number of flesh (6) blended with grace (5). That number was accepted of the angel.

VERSE 31

"And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake" — Twenty is four times five: control and grace. The number of twenty was accepted as the basis of Sodom's salvation.

VERSE 32

"And he said, Oh let not the Lord be angry, and I will speak yet but this once" — This would end the bargaining. He had almost reached the objective that he had been aiming at previously.

"Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake" — Ten is the number of completeness. Made up of two times five, it speaks of grace to the two great families of the human race. It was probably the minimum number Abraham thought had remained faithful. There was probably ten in Lot's immediate family: he had at least two sons (19:12), two married daughters (19:14), two unmarried daughters (19:12, 15, 31), and two sons-in-law. These, with Lot's wife, made up at least ten. Abraham prayed with the conviction that at least Lot and his family would all be accounted righteous. He was right in regard to Lot, who was accounted "righteous," or justified, in spite of unworthy conduct (2 Pet. 2:7), but he was wrong re-garding the rest of the family. He sought for the salvation of Lot, and now retired from prayer, confident that he had obtained his objective.

VERSE 33

"And Yahweh went his way, as soon as he had left communing with Abraham" — The New-Old Testament renders the words "went his way" as vanished. The angel's work was completed as far as Abraham was concerned. This was similarly the circumstance of the Lord's conclusion of his meeting with two disciples on the way to Emmaus (Luke 24:31; Acts 8:39).

"And Abraham returned unto his place" — He was deeply concerned as to Lot's future; though reassured as to the mercy of God.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Josephus

Lexicon - Gesenius

PARAGRAPH QUESTIONS:

1. Where was Abraham when the angels appeared to him?
2. Why did Abraham not ask a servant to prepare food?
3. How did the angel know Sarahs new name?
4. Why did Sarah call her husband Lord?
5. What is the Scriptural significance of 40 in Bible numerology?
6. What is the Scriptural significance of 30 in Bible numerology?

ESSAY QUESTIONS:

1. What do angels look like?
2. How did Abraham show humility in this chapter?
3. Why did Sarah not prepare the calf?
4. How was Sarahs laughing different to Abrahams?
5. Can we bargain with God?
6. What was the reason for the angelic visit to Abraham?

DISCUSSION QUESTIONS:

1. How hospitable should we be? How do our sisters react when we bring someone in off the street?
2. Upto what point are we responsible for the actions of our children?