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21 - Commentary on The Book of Genesis · Philosophy and Faith

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Chapter eighteen. We have an account in this chapter of another interview between God
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and Abraham, probably within a few days after the former, as the reward
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of his cheerful obedience to the law of circumcision. Here is numeral one the
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kind visit which God made him, and the kind entertainment which He gave to
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that visit Verses one through eight. Numeral two, the matter's discourse of between
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them. Number one, The purposes of God's love concerning Sarah Verses nine to
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fifteen. Number two, the purposes of God's wreath concerning Sodom Subscript one,
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the discovery God made to Abraham of his design to destroy Sodom Verses sixteen through
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twenty two. Subscript two, the intercession Abraham made for Sodom Verses twenty three
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and following Abraham's interview with the angels b Si. Eighteen ninety eight. And
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the Lord appeared unto him in the plains of memory, And he sat at
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the tent door in the heat of the day. And he lift up his
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eyes and looked, and lo, three men stood by him. And when
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he saw them, he ran to meet them from the tent door, and
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bowed himself toward the ground. And said, my Lord, if now I
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have found favor in thy sight, pass not away. I pray thee from
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thy servant let a little water. I pray you be fetched, and wash
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your feet, and rest yourselves under the tree, and I will fetch a
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morsel of bread and comfort gee your hearts. After that he shall pass on.
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For therefore are ye come to your servant. And they said, so
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do as thou hast said. And Abraham hastened into the tent unto Sarah and
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said, make ready quickly three measures of fine meal, knead it, and
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make cakes upon the hearth. And Abraham ran into the herd and fetched a
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calf, tender and good, and gave it unto the young man, and
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he hasted to dress it. And he took butter and milk and the calf
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which he had dressed, and set it before them, and he stood by
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them under the tree, and they did eat. The appearance of God to
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Abram seems to have had in it more of freedom and familiarity, and less
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of grandeur and majesty than those we have hitherto read of, And therefore more
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resembles that great visit which, in the fullness of time the son of God
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was to make to the world when the Word would be flesh and appear as
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one of us. Observe here numeral one. How Abram expected strangers, and
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how richly his expectations were answered. Verse one. He sat in the tent
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door in the heat of the day, not so much to repose or divert
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himself as to seek an opportunity of doing good by giving entertainment to strangers and
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travelers, there being perhaps no ends to accommodate them. Note number one,
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we are likely to have the most comfort of those good works to which we
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are most free and forward. Number two. God graciously visits those in whom
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he has first raised the expectation of him, and manifests himself to those that
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wait for him. When Abraham was thus sitting, he saw three men coming
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towards him. These three men were three spiritual, heavenly beings, now assuming
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human bodies, that they might be visible to Abraham and conversible with him.
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Some think that they were all created angels, others that one of them was
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the Son of God, the Angel of the Covenant, whom Abraham distinguished from
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the rest verse three, and who is called Jehovah. Verse thirteen. The
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apostle improves this for the encouragement of hospitality Hebrews thirteen two. Those that had
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been forward to entertain strangers have entertained angels to their unspeakable honor and satisfaction.
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Where Upon, a prudent and impartial judgment, we see no cause to suspect
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ill. Charity teaches us to hope well and to show kindness. Accordingly,
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it is better to feed five drones or wasps than to starve one. Be
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numeral two. How Abraham entertained those strangers, and how kindly his entertainment was
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accepted. The Holy Ghost takes particular note of the very free and affectionate welcome
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Abraham gave to the strangers. Number one. He was very complaisant and respectful
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to them. Forgetting his age and gravity, he ran to meet them in
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the most obliging manner, and with all due courtesy, bowed himself towards the
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ground, though as yet he knew nothing of them, but that they appeared
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graceful, respectable men. Note religion does not destroy, but improve good manners,
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and teaches us to honor all men. Decent civility is a great ornament
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to plenty. Number two. He was very earnest and importunate for their stay,
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and took it as a great favor Verses three and four. Note subscript
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one. It becomes those whom God is blessed with plenty to be liberal and
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open hearted in the entertainments according to their ability, and not in compliment,
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but cordially to bid their friends welcome. We should take a pleasure in showing
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kindness to any, for both God and Man love a cheerful giver. Who
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would eat the bread of him that has an evil eye properts twenty three,
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Verses six and seven. Subscript two. Those that would have communion with God
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must earnestly desire it, and pray for it. God is a guest worth
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entertaining Number three. His entertainment, though it was very free, was yet
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plain and homely, and there was nothing in it of the gaiety and niceness
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of all times. His dining room was an arbor under a tree, no
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rich table in it, no sideboards set with plate. His feast was a
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joint or two a veal, and some cakes baked on the hearth, and
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both hastily dressed up. Here were no dainties, no varieties, no forced
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meats, no sweetmeats, but good, plain, wholesome food. Though Abraham
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was very rich and his guests were very honorable. Note we ought not to
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be curious in our diet. Let us be thankful for food convenient, though
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it be homely and common, and not be desirous of dainties, for they
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are deceitful meat to those that love them and set their hearts upon them.
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Number four. He and his wife were, both of them very attentive and
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busy in accommodating their guests with the best they had. Sarah herself is cook
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and baker. Abraham runs to fetch the calf, brings out the milk and
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butter, and thinks it not below him to wait at table, that he
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might show how heartily welcome his guest's word. Note Subscript one, those that
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have real merit need not take state upon them, nor are their prudent condescensions
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any disparagement to them. Subscript two. Hearty friendship will stoop to anything but
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sin. Christ himself has taught us to wash one another's feet in humble love.
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Those that thus abase themselves shall be exalted. Here Abraham's faith shows himself
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in good works, and so much ours else it is dead James two verses
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twenty one and twenty six. The father of the faithful was famous for charity
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and generosity and good housekeeping, and we must learn of him to do good
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and to communicate. Job did not heed his morsel alone. Job thirty one,
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verse seventeen. And they said, unto him, where is Sarah,
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thy wife? And he said, behold in the tenth and he said,
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I will certainly return unto THEE according to the time of life, and lo,
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Sarah, thy wife shall have a son. And Sarah heard it in
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the tent door, which was behind him. Now, Abraham and Sarah were
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old and well stricken in age, and it ceased to be with Sarah after
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the manner of women. Therefore Sarah laughed within herself, saying, after I
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am waxed old, shall I have pleasure my Lord? Being old also?
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And the Lord said down to Abraham. Wherefore did Sarah laugh, saying,
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shall I of surety bear a child? Whish am old? Is anything too
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hard for the Lord at the time appointed, I will return unto THEE according
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to the time of life, and Sarah shall have a son. Then Sarah
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denied, saying I laughed not, for she was afraid, and he said
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nay, but thou didst laugh. These heavenly guests being sent to confirm the
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promise lately made to Abraham that he should have a son by Sarah. While
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they are receiving Abraham's kind entertainment, they return his kindness. He receives angels,
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and as angels rewards a gracious message from heaven Matthew ten forty one numeral
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one. Care is taken that Sarah should be within hearing. She must conceive
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by faith, and therefore the promise must be made to her Hebrews eleven,
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verse eleven. It was the modest usage of that time that the women did
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not sit at meal with men, at least not with strangers, but confine
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themselves to their own apartments. Therefore, Sarah is here out of sight,
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but she must not be out of hearing. The angels inquire verse nine,
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where is Sarah thy wife? By naming her, they gave intimation enough to
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Abraham that though they seem strangers, yet they very well knew him and his
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family. By inquiring after her, they showed a friendly, kind cons discern
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for the family and relations of one whom they found respectful to them. It
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is a piece of common civility, which ought to proceed from a principle of
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Christian love. And then it is sanctified, and by speaking of her,
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she overhearing it, they drew her to listen to what was further to be
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said. Where is Sarah, thy wife? Say the angels? Behold in
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the tent, says Abraham. Where should she be else? There? She
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is in her place as she uses to be, and is now within call
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note number one. The daughters of Sarah must learn of her to be chased
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keepers at home Titus two five. There is nothing got by gadding number two.
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Those are most likely to receive comfort from God and his promises that are
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in their place and in the way of their duty Luke two, verse eight,
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numeral two. The promise is then renewed and ratified that she should have
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a son. Verse ten. I will certainly return unto thee and visit THEE
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next time with the performance as now I do. With the promise. God
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will return to those that bid him welcome that entertain his visits. I will
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return thy kindness. Sarah, thy wife shall have a son. It is
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repeated again verse fourteen. Thus the promises of the Messiah were often repeated in
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the Old Testament for the strengthening of the faith of God's people. We are
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slow of heart to believe, and therefore have need of lyne upon line to
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the same purport. This is the word of promise, which the Apostle quotes
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Romans nine, verse nine, as that by the virtue of which Isaac was
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born. Note number one, the same blessings which others have from common providence,
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believers have from the promise, which makes them very sweet and very sure.
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Number two the spiritual seed of Abraham, or their life and joy and
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hope, and all to the promise they are born by the word of God
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one Peter one twenty three, numeral three. Sarah thinks this too good news
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to be true, and therefore cannot as yet find in her heart to believe
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it. Sarah laughed within herself verse twelve. It was not a pleasing laughter
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of faith, like Abraham's Chapter seventeen, verse seventeen, but it was a
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laughter of doubting and mistrust. Note the same thing may be done from very
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different principles, of which God only who knows thy heart, can judge.
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The great objection which Sarah could not get over was her age I am waxed
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old and past child bearing in the course of nature, especially having been hitherto
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barren, and which magnifies a difficulty. My Lord is old. Also observe
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here. Number one, Sarah calls Abraham her lord. It was the only
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good word in this saying, and the Holy Ghost takes notice of it to
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her honor and recommends it to the imitation of all Christian wives. One Peter
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three, verse six. Sarah obeyed Abraham, calling him Lord in token of
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respect and subjection. Thus must the wife reverence her husband Iphesians five thirty three.
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And thus must we be apt to take notice of what is spoken decently
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and will to the honor of those that speak it, though it may be
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mixed with that of which is amiss, over which we should cast a mantle
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of love. Number two. Human improbability often sets up in contradiction to the
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divine promise. The objections of sense are very apt to stumble and puzzle the
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weak faith, even of true believers. It is hard to cleave to the
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first cause when second causes frown. Number three. Even where there is true
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faith, yet there are often sore conflicts with unbelief. Sarah could say,
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Lord, I leave Hebrews eleven, verse eleven, and yet must say,
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Lord, help my unbelief. Numeral four. The angel reproves the indecent expressions
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of her distrust Verse thirteen and fourteen observed. Number one, though Sarah was
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now most kindly and generously entertaining these angels, yet when she did amiss,
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they reproved her for it, as Christ reproved Martha in her own house Luke
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ten forty and forty one. If our friends be kind to us, we
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must not therefore be so unkind to them as to suffer sin upon them.
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Number two. God gave this reproof to Sarah by Abraham r. Husband.
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To him, he said, why did Sarah laugh? Perhaps because he had
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not told her of the promise which had been given him some time before to
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this purport, and which, if he had communicated it to her with his
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ratifications, would have prevented her from being so surprised now. Or Abraham was
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told of it that he might tell her of it. Mutual reproof when there
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is occasion, for it is one of the duties of the conjugal relation.
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Number three. The reproof itself is plain and backed with a good reason.
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Wherefore did Sarah laugh. Note it is good to inquire into the reason of
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our laughter, that it may not be the laughter of the fool Ecclesiastes seven,
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verse six. Wherefore did I laugh again? Our unbelief and distrust are
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great offense to the God of Heaven. He justly takes it ill to have
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the objections of sense set up in contradiction to his promise. As Luke one,
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Verse eighteen, number four. Here is a question asked, which is
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enough to answer all the cables of flesh and blood? Is anything too hard
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for the Lord in Hebrew? Too wonderful? That is sub point one.
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Is anything so secret as to escape his cognizance? No, not laughing,
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though it was only within herself or subscript too. Is anything so difficult as
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to exceed his power? No? Not the giving of a child to Sarah
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in her old age numeral five. Sarah foolishly endeavors to conceal her fault.
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Verse fifteen. She denied, saying I did not laugh, thinking nobody could
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contradict her. She told this lie because she was afraid, but it was
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in vain to attempt concealing it from an all seeing eye. She was told
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to her shame thou didst laugh. Now Number one, there seems to be
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in Sarah a retraction of her distrust. Now she perceived, by laying circumstances
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together, that it was a divine promise which had been made concerning her.
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She renounced all doubtful distrustful thoughts about it. But number two there was with
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all a sinful attempt to cover a sin with a lie. It is a
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shame to do amiss, but a greater shame to deny it, for thereby
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we add iniquity to our iniquity. Fear of her rebuke often betrays us into
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this snare. See Isaiah fifty seven, verse eleven. Whom hast thou feared
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that thou hast lied? But we deceive ourselves if we think to impose upon
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God, he can and will bring truth to light to our shame. He
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that covers his sin cannot prosper, for the day is coming which will discover
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it. Abraham's interview with God b. C. Eighteen ninety eight. And
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the men rose up from thence and looked towards Sodom, and Abraham went with
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them to bring them on the way. And the Lord said, shall I
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hide from Abraham that thing? Which I do, seeing that Abraham shall surely
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become a great and mighty nation, and all the nations of the earth shall
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be blessed in him. For I know him that he will command his children
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and his household after him, and they shall keep the way of the Lord
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to do justice and judgment, that the Lord may bring upon Abram that which
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he had spoken of him. And the Lord said, because the cry of
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Sodom and Gomor is great, and because their sin is very grievous, I
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will go down now and see whether they have done altogether according to the cry
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of it which has come unto me, And if not, I will know.
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And the men turned their faces from thence and went towards Sodom. But
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Abraham stood yet before the Lord. The messengers from Heaven have now dispatched one
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part of their business, which was an errand of grace to Abraham and Sarah,
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in which they delivered first. But now they have before them work of
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another nature. Sodom is to be destroyed, and they must do it.
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Chapter nineteen, verse thirteen. Note. As with the Lord there is mercy,
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so he is the god to whom vengeance belongs, pursue it to their
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commission. We here find number one, the one that they looked towards Sodom
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verse sixteen. They set their faces against it in wrath, as God is
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said to look unto the host of the Egyptians Exodus fourteen, verse twenty four.
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Note though God has long seemed to connive at sinners from which they have
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inferred, that the Lord does not see, does not regard. Yet when
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the day of his wrath comes, he will look towards them. Number two,
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that they went towards Sodom verse twenty two. And accordingly we find two
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of them at Sodom chapter nineteen, verse one. Whether the third was the
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Lord before whom Abraham yet stood and to whom he drew near verse twenty three,
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as most think, or whether the third left them before they came to
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Sodom, and the lord before whom Abraham stood was the Chicaina, or that
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appearance of the divine glory which Abraham had formerly seen and converse with, is
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uncertain. However, we have here numeral one the honor Abraham did to his
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guests. He went with them to bring them on the way, as one
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that was loth to part with such good company, and was desirous to pay
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his utmost respects to them. This is a piece of civility proper to be
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shown to our friends. But it must be done, as the apostle directs
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third John six, after a godly sort Numeral two. The honor they did
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to him. For those that honor God, he will honor. God communicated
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to Abraham his purpose to destroy Sodom, and not only so, but entered
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into a free conference with him about it, having taken him more closely than
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before into covenant with himself. Chapter seventeen. He here admits him into more
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intimate communion with himself than ever, as the man of his counsel observe here
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number one God's friendly thoughts concerning Abraham for seventeen through nineteen, where we have
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his resolution to make known to Abraham his purpose concerning Sodom, with the reasons
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of it. If Abraham had not brought them on their way, perhaps he
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would not have been thus favored. But he that loves to walk with wise
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men shall be wise Proberts thirteen, verse twenty. See how God is pleased
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to argue with himself. Shall I hide from Abraham, or, as some
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read it, am I concealing from Abraham that thing which I do? Can
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I go about such a thing and not tell Abraham. Thus does God in
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his councils express himself after the manner of men, with deliberation. Why must
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Abraham be of the cabinet council? The Jews suggest that because God had granted
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the land of Canaan to Abraham and his seed, therefore he would not destroy
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those cities which were a part of that land without his knowledge and consent.
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But God here gives two other reasons subscript One Abraham must know, for he
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is a friend and a favorite, and one that God has a particular kind
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is for and great things instore. For he is to become a great nation.
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And not only so, but in the Messiah, who is to come
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from his loins, all nations of the earth shall be blessed. Note the
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secret of the Lord is with those that fear Him, Psalm twenty five,
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verse fourteen, Proverbs three, verse thirty two. Those who by faith live
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a life of communion with God cannot but know more of his mind than other
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people. Though not with prophetical yet with a prudential, practical knowledge. They
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have a better insight than others into what is present hosea of fourteen, verse
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nine, Pal hundred and seven, Verse forty three, and a better foresight
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of what is to come, at least so much as suffices for their guidance
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and for their comfort. Subscript two. Abraham must know, for he will
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teach his household. I know Abraham very well that he will command his children
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and his household after him verse nineteen. Consider this sub point one as a
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very bright part of Abraham's character and example. He not only prayed with his
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family, but he taught them as a man of knowledge. Nay, he
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commanded them as a man in authority, and was prophetend king as well as
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priest in his own house. Observe. First, God having made the covenant
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with him and his seed, and his household being circumcised pursuant to that,
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he was very careful to teach and rule them well. Those that expect family
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blessings must make conscience of family duty. If our children be the lord's,
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they must be nurse for him. If they wear his livery, they must
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be trained up in his work. Secondly, Abraham took care not only of
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his children, but of his household. His servants were catechised servants, masters
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of families should instruct and inspect the manners of all under their roof. The
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poorest servants have precious souls that must be looked after. Thirdly, Abraham made
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it his care and business to promote practical religion in his family. He did
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not fill their heads with matters of nice speculation or of doubtful disputation. But
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he taught them to keep the way of the Lord, and to do judgment
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and justice, that is, to be serious and devout in the worship of
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God, and to be honest in their dealings with all men. Fourthly,
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Abraham herein had an eye to posterity, and was in care not only that
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his household with him, but that his household after him should keep the way
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of the Lord, that religion might flourish in his family when he was in
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his grave. Fifthly, his doing this was the fulfilling of the conditions of
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the promises which God had made him. Those only can expect the benefit of
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the promises that make conscience of their duty. Subscript too, as the reason
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why God would make known to him his purpose concerning sodom, because he was
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communicative of his knowledge and improved it for the benefit of those that were under
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his charge. Note to him that half shall be given Matthew thirteen, Verse
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twelve, twenty five, Verse twenty nine. Those that make a good use
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of their knowledge shall know more. Number two God's friendly talk with Abraham,
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in which he makes known to him purpose concerning Sodom and allows him a liberty
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of application to him about the matter. Subscript one. He tells him of
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the evidence there was against Sodom. The cry of Sodom is great. Verse
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twenty Note some sins, and the sins of some sinners cry aloud to Heaven
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for vengeance. The iniquity of Sodom was crying iniquity, that is, it
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was so very provoking that it even urged God to punish some point two the
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inquiry he would make upon this evidence. I will go down now and see
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verse twenty one. Not as if there were anything concerning God which is in
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doubt or in the dark. But He is pleased thus to express himself after
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the manner of men. Sub Point one, to show the incontestable equity of
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all his judicial proceedings. Men are apt to suggest that his way is not
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equal. But let them know that his judgments are the result of an eternal
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counsel, and are never rash or sudden resolves. He never punishes upon report
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or common fame, or the information of others, but upon his own certain
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and infallible knowledge. Subscript two to give example to magistrates and those in authority
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with the utmost care and diligence to inquire into the merits of the cause before
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they give judgment upon it. Subscript three. Perhaps the decree is here spoken
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of, is not yet peremptory that room and encouragement might be given to Abraham
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to make intercession for them. Thus God looked if there were any to intercede
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Isaiah fifty nine, verse sixteen Abraham's intercession for Sodom. And Abraham drew near
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and said, wilt thou also destroy the righteous with the wicked? Peradventure,
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there be fifty righteous within the city. Wilt thou also destroy and not spare
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the place for the fifty righteous that are therein that be far from thee?
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To do after this manner to slay the righteous with the wicked, And that
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the righteous should be as the wicked that be far from thee. Shall not
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the judge of all the earth do right? And the Lord said, if
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I find in sodom fifty righteous within the city, then I will spare all
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the place for their sakes. And Abraham answered and said, behold, now
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I have taken upon me to speak unto the Lord, which am but dust
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and ashes. Peradventure, there shall lack five of the fifty righteous. Wilt
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thou destroy all the city for lack of five? And he said, if
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I find there forty and five, I will not destroy it. And he
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spake unto him yet again, and said, peradventure, there shall be forty
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found there. And he said, I will not do it for forty's sake.
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And he said unto him, oh, let not the Lord be angry,
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and I will speak. Peradventure there shall be thirty found there, and
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he said, I will not do it if I find thirty there. And
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he said, behold, now I have taken upon me to speak unto the
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Lord. Peradventure there shall be twenty found there, And he said, I
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will not destroy it for twenty's sake. And he said, oh, let
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not the Lord be angry, and I will speak yet, but this once,
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peradventure of ten shall be found there, and he said, I will
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not destroy it for ten's sake. And the Lord went his way as soon
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as he had left communing with Abraham, and Abraham returned unto his place.
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Communion with God is kept up by the word and by prayer. In the
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word, God speaks to us. In prayer, we speak to him.
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God had revealed to Abraham his purposes concerning Sodom. Now from this Abraham takes
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occasion to speak to God on silence. Behalf Note. God's word then does
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us good when it furnishes us with matter for prayer and excites us to it.
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When God spoken to us, we must consider what we have to say
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to Him upon it. Observe numeral one the solemnity of Abraham's addressed to God.
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On this occasion, Abraham drew near verse twenty three. The expression intimates.
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Number one a holy concern. He engaged his heart to approach to God.
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Jeremiah thirty verse twenty one, shall Sodom be destroyed? And I not
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speak one good word for it? Number two a holy confidence. He drew
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near with an assurance of faith. Drew near as a prince Job thirty one,
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verse thirty seven. Note. When we address ourselves to the duty of
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prayer, we ought to remember that we are drawing near to God that we
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may be filled with the reverence of Him. Leviticus ten, verse three,
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numeral two. The general scope of this prayer. It is the first solemn
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prayer we have upon record in the Bible, and it is a prayer for
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the sparing of Sodom. Abraham no doubt greatly abhorred the wickedness of the Sodomites.
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He would not have lived among them as Lot did, if they would
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have given him the best estate in their country. And yet he prayed earnestly
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for them. Note, though sin is to be hated, sinners are to
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be pitied and prayed for God delights not in their death. Nor should we
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desire but deprecate the woeful day Number one, he begins with the prayer that
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the righteous among them might be spared and not involved in the common calamity,
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having an eye particularly to just Lot, whose disingenuous carriage towards him he had
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long since forgiven and forgotten, witness his friendly zeal to rescue him before by
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his sword, and now by his prayers. Number two he improves this into
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petition that all might be spared for the sake of the righteous that were among
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them. God himself countenancing this request and in effect putting him upon it by
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his answer to his first address Verse twenty six. Note we must pray not
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only for ourselves, but for also for we are members of the same body,
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at least of the same body of mankind. All we are brethren Numeral
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three. The particular grace is eminent in this prayer. Number one. Here
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is great faith, and it is the prayer of faith that is the prevailing
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prayer. His faith pleads with God, orders the cause, and fills his
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mouth with arguments. He acts faith especially upon the righteousness of God, and
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is very confident sub point one that God will not destroy the righteous with the
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wicked Verse twenty three. Know that be far from thee Verse twenty five.
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We must never entertain any thought that derogates from the honor of God's righteousness see
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Romans three, Verses five and six. Note sub point one. The righteous
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are mingled with the wicked in this world. Among the best, there are
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commonly some bad, and among the worst some good, even in sodomn one
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lot sub point two. Though the righteous be among the wicked, yet the
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righteous God will not Certainly he will not destroy the righteous with the wicked.
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Though in this world they may be involved in the same common calamities, yet
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in the Great day a distinction will be made. Subscript two. That the
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righteous shall not be as the wicked verse twenty five. Though they may suffer
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with them, yet they do not suffer like them. Common calamities are quite
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another thing to be righteous than what they are to the wicked. Isaiah twenty
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seven, Verse seven. Subscript three. That the judge of all the earth
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will do right. Undoubtedly he will, because he is the judge of all
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the earth. It is the Apostles argument Romans three, Verses five and six.
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Note sub point one. God is the judge of all the earth.
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He gives charge to all, takes cognizance of all, and will pass sentence
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upon all. Sub Point two. That God Almighty never did, nor ever
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will do any wrong to any of the creatures, either by withholding that which
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is right or by exacting more than is right. Job thirty four, Verses
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ten and eleven. Number two, Here is a great humility subscript one,
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a deep sense of his own unworthiness. Verse twenty seven. Behold, now
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I have taken upon me to speak unto the Lord who am but dust and
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ashes, And again verse thirty one. He speaks as one amazed at his
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own boldness and the liberty God graciously allowed him. Considering God's greatness, he
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is the Lord, and his own meanness but dust and ashes note sub point
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one. The greatest of men, the most considerable and deserving, are but
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dust and ashes, mean and vile before God, despicable, frail, and
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dying. Sub point two. Whenever we draw near to God, it becomes
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us reverently to acknowledge the vast distance that is there between us and God.
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He is the Lord of glory. We are worms of the earth. Sub
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point three. The access we have to the throne of grace and the freedom
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of speech allowed us are just matters of humble wonder. Second sanueal seven,
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Verse eighteen, subscript two, an awful dread of God's displeasure. Oh,
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let not the Lord be angry Verse thirty and again verse thirty two. Note
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sub point one. The importunity which believers use in their dresses to God is
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such that if they were dealing with a man like themselves, they could not
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but fear that He would be angry with them. But he with whom we
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have to do is God and not man, and whoever he may seem,
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is not really angry with the prayers of the Upright Psalm seventy, verse four,
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for they are his delight properts fifteen, verse eight. And he is
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pleased when he is wrestled with sub Point two that even when we receive s
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special tokens of the divine favor, we ought to be jealous over ourselves unless
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we make ourselves obnoxious to the divine displeasure. And therefore we must bring the
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mediator with us in the arms of our faith to atone for the iniquity of
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our holy things. Number three, Here is great charity. Sub Point one
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a charitable opinion of Sodom's character. As bad as it was, he thought
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there were several good people in it. It becomes us to hope the best
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of the worst places of the two, it is better to err in that
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extreme. Sub Point two a charitable desire of Sodom's welfare. He used all
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his interests at the throne of Grace for a mercy for them. We never
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find him thus earnest and pleading with God for himself and his family, as
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here for Sodom. Number four. Here are great boldness and believing confidence,
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Subscript one, he took the liberty to pitch upon a certain number of righteous
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ones, which he supposed might be in Sodom, was there be fifty verse
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twenty four. Subscript two, he advanced upon God's concessions again and again.
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As God granted much, he still begged more, with the hope of gaining
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his point. Subscript three. He brought the terms as low as he could,
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for shame having prevailed for mercy if there were but ten righteous ones in
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five cities, and perhaps so low that he concluded there would have been spared.
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Numeral four. The success of the prayer he that thus wrestled prevailed wonderfully.
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As a prince, he had power with God, but it was ask
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and have. Number One God's general goodwill appears in this that he consented to
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spare the wicked for the sake of the righteous. See how swift God is
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to show mercy. He even seeks a reason for it. See what great
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blessings good people are to any place, and how little those befriend themselves that
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hate and persecute them. Number two. His particular favor to Abraham appeared in
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this that he he did not leave off granting till Abram left off asking.
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Such is the power of prayer. Why then did Abram leave off asking when
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he had prevailed so far as to get the place spared if there were but
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ten righteous in it? Either subscript one, because he owned that it deserved
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to be destroyed, if there were not so many as the dresser of the
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vineyard who considered that the barren tree should be cut down. If one year's
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trial did not make it more fruitful look thirteen, verse nine, or subscript
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too, because God restrained his spirit from asking any further. When God had
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determined the ruin of a place, he forbids it to be prayed for.
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Jeremiah seven, verse sixteen eleven, verse fourteen and fourteen, verse eleven,
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numeral five. Here is the breaking up of the conference verse thirty three,
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number one. The Lord went his way. The visions of God must not
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be constant in this world, where it is by faith only that we are
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to set God before us. God did not go away till Abraham had said
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all he had to say, for he is never weary of hearing prayer.
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Isaiah fifty nine, verse one, number two. Abraham returned into his place,
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not puffed up with the honor done him, nor by these extraordinary interviews.
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Taken off from the ordinary course of duty. He returned to his place
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to observe what that event would be, and it proved that his prayer was
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heard, and yet solemn was not spared, because there were not ten righteous
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in it. We cannot expect too little from man, nor too much from
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God. End of Chapter eighteen.