Latest / Sacred Texts Archive / 21 - Commentary on The Book of Genesis

Transcript

21 - Commentary on The Book of Genesis · Sacred Texts Archive

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