Genesis 18

Gen 18:1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

Sat in the tent door - The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.

For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. In the heat of the day; partly to cool and refresh himself, and partly to observe if any passengers passed by, to invite them in; this being a time of day when such needed refreshment, and it was proper for them to lie by a while, and not proceed on their journey until it was cooler: or rather to or "near" the tent door, without or under the shade of the tree. A custom still frequent in that area.

And the Lord appeared unto him in the plains of Mamre - at this time he was in the plains, or at the oaks of Mamre, the oaken grove there, as has been observed on Gen_13:18 And Abram moved his tent and came and lived in the oaks of Mamre, which is in Hebron. And he built an altar to the LORD there; and which seems to be the best rendering of the words, since in Gen_18:4; mention is made of a tree to sit and stand under; and Abraham might choose this place for his habitation, because of the shadiness of it, in those hot countries:

and he sat - In these verses we have a delightful picture of genuine and primitive hospitality. a venerable father sits at the tent door, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers, he might invite them to rest and refresh themselves during the heat of the day, and the same custom still continues in the east. It was not the custom, nor was there any necessity, for strangers to knock at the door, or to speak first, but to stand till they were invited.

Sat in the tent door - For significance of Abraham's tent, Heb_11:9-10 By faith he lived in the land of promise as a stranger, dwelling in tents with Isaac and Jacob, the heirs of the same promise with him. For he looked for a city which has foundations, whose builder and maker is God.

Sat in the tent door - Abraham was waiting to entertain any weary traveller, for inns were not to be met with as among us. While Abraham was thus sitting, he saw three men coming. These were three heavenly beings in human bodies. Some think they were all created angels; others, that one of them was the Son of God, the Angel of the covenant.

Gen 18:2 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,

Three men stood by him - were standing over against him; for if they had been standing by him, as our translation says, he needed not to have “run from the tent door to meet them.” To show how ready he was to entertain them, he arises from his seat at the tent door and ran to meet them, and gave them an hearty welcome to what he would provide for them: To Abraham these appeared at first as men; but he entertained angels unawares, Heb_13:2 Do not be forgetful of hospitality, for by this some have entertained angels without knowing it.

Three men stood by him –it seems that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition:

and bowed himself toward the ground - not in a way of religious adoration, for, had he took them for angels, be could not have done that, and he knew not as yet that one of them was Jehovah; but in a civil manner, as was the custom of those countries when in the presence of, or when they received great personages.

he ran to meet them--When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.

Gen 18:3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

O Lord. - Abraham uses the word 'adonāy denoting one having authority, whether divine or not. This the Masorites mark as sacred, and apply the vowel points proper to the word when it signifies God. These men in some way represent God; for “the Lord” on this occasion appeared unto Abraham Gen 18:1 And Jehovah appeared to him in the plains of Mamre, and he sat at the tent door in the heat of the day. The number is in this respect notable. Abraham addresses himself first to one person Gen 18:3 And he said, My Lord, if now I have found favor in Your sight, do not pass away, I pray, from Your servant, then to more than one Gen_18:4-5 Let a little water, I pray, be brought, and wash Your feet, and rest under the tree. And I will bring a bite of bread, and will comfort your hearts. After that You shall pass on. For this is why You have come to Your servant. And they said, Do so, as you have said. It is stated that “‘they’ said, So do Gen 18:5 And I will bring a bite of bread, and will comfort your hearts. After that You shall pass on. For this is why You have come to Your servant. And they said, Do so, as you have said, ‘they’ did eat Gen 18:8 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 ate, ‘they’ said unto him, Gen 18:9 And they said to him, Where is Sarah your wife? And he said, Behold, in the tent. Then the singular number is resumed in the phrase “‘and he said’” Gen 18:10 And He said, I will certainly return to you according to the time of life, and lo, Sarah your wife shall have a son. And Sarah heard in the tent door which was behind Him, and at length, “The Lord said unto Abraham” Gen 18:13 And Jehovah said to Abraham, Why did Sarah laugh, saying, Shall I, who am old, truly bear a child? and then, “and he said” Gen 18:15 Then Sarah denied, saying, I did not laugh; for she was afraid. And He said, No, but you did laugh. Then we are told “‘the men’ rose up, and Abraham went with them” Gen 18:16 And the men rose up from there, and looked toward Sodom. And Abraham was going with them to bring them on the way. Then we have “The Lord said” twice Gen 18:17 And Jehovah said, Shall I hide from Abraham the thing which I do, Gen 18:20 And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous. And lastly, it is said Gen 18:22 And the men turned their faces away from there, and went toward Sodom. But Abraham still stood before Jehovah. From this it appears that of the three men one, at all events, was the Lord, who, when the other two went toward Sodom, remained with Abraham while he made his intercession for Sodom, and afterward he also went his way. The other two will come before us again in the next chapter. Meanwhile, we have here the first explicit instance of the Lord appearing as man to man, and holding familiar conversation with him.

My Lord - The word is Adonai, not Yehovah, for as yet Abraham did not know the quality of his guests.

if now I have found favor in thy sight - signifying he should esteem it an honor done him, that he and his companions would vouchsafe to stop and refresh themselves: The hospitalities offered are just of the kind that are necessary and most grateful.

Gen 18:4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

be fetched, and wash your feet - In these verses we find a delightful picture of primitive hospitality. In those ancient times the foot was protected only by sandals or soles, which fastened round the foot with straps. It was therefore a great refreshment in so hot a country to get the feet washed at the end of a day’s journey; and this is the first thing that Abraham proposes.

Rest yourselves under the tree - We have already heard of the oak grove of Mamre, Gen_12:6 And Abram passed through the land to the place of Shechem, unto the Oak of Moreh. And the Canaanite was then in the land, and this was the second requisite for the refreshment of a weary traveler, rest in the shade.

wash your feet - In those ancient times, shoes such as ours, were not in use; and the foot was protected only with sandals or soles, fastened round the foot with straps. It was, therefore, not only necessary from motives of cleanliness, but also a very great refreshment, in so hot a country, to get the feet washed at the end of a day’s journey; and this is the first thing that Abraham proposes. Gen 19:2 and said, Behold now, my lords, please turn into your servant's house and stay all night, and wash your feet, and you shall rise up early and go your way. And they said, No, but we will stay in the street.

Gen 24:32 And the man came into the house. And he unloaded his camels, and gave straw and fodder to the camels, and water to wash his feet and the feet of the men that were with him.

Gen 43:24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet. And he gave fodder to their asses.

1Sa 25:41 And she arose and bowed herself on her face to the earth, and said, Behold, let your handmaid be a servant to wash the feet of the servants of my lord.

Luk 7:44 And He turned to the woman and said to Simon, Do you see this woman? I entered into your house, yet you gave Me no water for My feet. But she has washed My feet with tears, and has wiped them with the hair of her head.

1Ti 5:10 well reported of for good works: if she brought up children, if she lodged strangers, if she washed the feet of saints, if she relieved the afflicted, if she followed after every good work.

Note how the act of hospitality of foot washing enters into something Jesus did with His disciples. Joh 13:5-15 After that He poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, Lord, do You wash my feet? Jesus answered and said to him, You do not know what I do now, but you shall know hereafter. Peter said to Him, You shall never wash my feet. Jesus answered him, Unless I wash you, you have no part with Me. Simon Peter said to Him, Lord, not my feet only, but also my hands and head. Jesus said to him, He who is bathed has no need except to wash his feet, but is clean every whit. And you are clean, but not all. For He knew who would betray Him. Therefore He said, You are not all clean. So after He had washed their feet and had taken His garments and had reclined again, He said to them, Do you know what I have done to you? You call Me the Teacher, and Lord, and you say well, for I AM. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you.

Gen 18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

for therefore are ye come-- In those ancient days every traveler conceived he had a right to refreshment, when he needed it, at the first tent he met with on his journey.

I will fetch a morsel of bread - This was the third requisite of hospitality.

Gen 18:6 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.

Abraham hastened. - The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live cattle. But the cakes have to be kneaded and baked on the hearth, and the calf has to be killed and dressed.

Abraham personally gives directions, Sarah personally attends to the baking, and the boy or lad - that is, the domestic servant whose business it is - kills and dresses the meat. Abraham himself attends upon his guests.

Three measures - “Three seahs.” About three pecks, and therefore a superabundant supply for three guests. A seah is about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exo_16:16 This is the thing which the LORD has commanded: Each man gather of it according to his eating, an omer for a head, according to the number of your souls. Each one shall take for those who are in his camp. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality.

This chapter describes Abraham’s fellowship with God. On the gracious assurance of the Redeemer and Vindicator, “Fear not, I am thy shield and thy exceeding great reward,” he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, “I am God Almighty; walk before me and be perfect,” he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isa_41:8 But you, Israel, are My servant, Jacob whom I have chosen, the seed of Abraham, My friend; Joh_14:23 Jesus answered and said to him, If a man loves Me, he will keep My Word. And My Father will love him, and We will come to him and make Our abode with him. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold purpose of drawing out and completing the faith of Sarah, and of communing with Abraham concerning the destruction of Sodom.

Make cakes upon the hearth - Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep off the ashes, lay on the bread, and then cover it with the hot cinders.

Gen 18:7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

and fetched a calf tender and good - a fine fat calf, which was reckoned very delicious food, and much in use with the ancients and generally made a part in any grand entertainment, and was accounted fit for a king, see 1Sa_28:24,

and he hasted to dress it - the young man made all the haste he could to get it ready, according to the orders of Abraham.

Abraham ran unto the herd, and fetched a calf--Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality.

Gen 18:8 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.

They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.

And he took butter and milk - seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East. One scholar says it was the fat of the milk gathered from the top of it, cream, and is different both from butter and from milk: this was either Abraham himself, who took and brought these, as Sarah or her maidens might bring the cakes when baked; or else Abraham's young man/ Another scholar days it was a bowl of camel's milk which ended the repast.

And he stood by them under the tree, and they did eat - It is common to see travelers and guests eating under the shade of trees. Feasts are scarcely ever held in houses. The house serves for sleeping and cooking, and for shutting up the women; but is never considered as a sitting or dining room.

he stood by them under the tree--The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.

Gen 18:9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

where is Sarah thy wife? - the question here put by him was not out of ignorance, for he who knew the name of Abraham's wife, knew where she was; perhaps this was asked in order to lead on to say something more concerning her, and that, hearing her name, she might draw nearer and listen to what was said of her:

Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over - hearing it, they drew her to listen to what was farther to be said.

behold, in the tent - for in those times they dwelt in tents, and this was either the tent common to the family, or rather was Sarah's own tent, Gen_24:67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife. And he loved her. And Isaac was comforted after his mother's death; Sarah was where she should be, in her own apartment, attending to the business of her family, and answered to the description the apostle gives of a good housewife, a keeper at home, Tit_2:5;

Gen 18:10 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.

I will certainly return - Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase according to the time of life must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth year of his age, and Isaac was born when he was in his hundredth year.

Sarah heard it in the tent door, which was behind him--The women's apartment is in the back of the tent, divided by a thin partition from the men's.

Gen 18:11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

and it ceased to be with Sarah after the manner of women – she had entered the menopausal stage of a woman’s life so that she was unfit for conception, and there could be no hope of it in a natural way. Therefore if she have a son it must be in a supernatural or miraculous way.

Gen 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

Sarah laughed - Partly from a conviction that it was extremely improbable. She appears to have believed the order of nature, rather than believing the promise of God.

Therefore Sarah laughed within herself - Not for joy of a son, and as pleased with it, believing so it would be; but as disbelieving it, and perhaps deriding it, and confuting it with a laugh, which, though it did not appear in her countenance, was secretly in her heart:

Sarah laughed within herself - It was not a laughter of faith, like Abraham's, Gen_17:17, but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age.

I am waxed old - and past childbearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also.

Gen 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

Why did Sarah laugh --Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust.

And the Lord (Jehovah) said - So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended; and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant.

And the Lord said unto Abraham - This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name "Jehovah", as well as by his knowledge of Sarah's behavior;

Gen 18:14 Is any thing 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.

Is any thing too hard for the Lord? - shall a word (or thing) be wonderful from the Lord? i.e., Can any thing be too great a miracle for him to effect? The Septuagint translate the passage, Gen 18:14 Shall anything be impossible with the Lord? At this time I will return to thee seasonably, and Sarrha shall have a son (Septuagint) which Luke adopts almost literatim, only making it an affirmative position instead of a question which we translate, Luk_1:37 For with God nothing shall be impossible. It was to correct Sarah’s unbelief, and to strengthen her faith, that God spoke these most important words; words which state that where human wisdom, prudence, and energy fall, and where nature herself ceases to be an agent, through lack of energy to act, or laws to direct and regulate energy, there also God has full sway, and by his own omnific power works all things after the counsel of his own will.

Gen 18:15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

Then Sarah denied - Sarah lied

for she was afraid - of the reproof of her husband; and of the charge of ill manners to a stranger.

Gen 18:16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

The conference concerning Sodom. The human manner of the interview is carried out to the end. Abraham convoys his departing guests. The Lord then speaks, apparently debating with himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. First. Abraham shall surely become a nation great and mighty, and therefore has the interest of humanity in this act of retribution on Sodom. All that concerns man concerns him. Second. Blessed in him shall be all the nations of the earth. Hence, he is personally and directly concerned with all the dealings of mercy and judgment among the inhabitants of the earth. Third. “I have known him.” The Lord has made himself known to him, has manifested his love to him, has renewed him after his own image; and hence this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city, “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him.”

Abraham went with them-- to bring them on the way; which was another piece of civility to strangers used in those early times. It was customary for a host to escort his guests a little way. Public roads did not then exist and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist. Abraham accompanied them some distance on the road; according to tradition, he went as far as the site of the later Caphar barucha, from which you can see the Dead Sea through a ravine.

and looked toward Sodom - set their faces and steered their course that way, by which it appeared they intended to go thither.

The two who are supposed to have been created angels went toward Sodom. The one who is called Jehovah throughout the chapter, continued with Abraham, and would not hide from him the thing he intended to do. Though God long forbears with sinners, from which they fancy that the Lord does not see, and does not regard; yet when the day of his wrath comes, he will look toward them

The destruction of Sodom and the surrounding cities was to be a permanent memorial of the punitive righteousness of God, and to keep the fate of the ungodly constantly before the mind of Israel. To this end Jehovah explained to Abraham the cause of their destruction in the clearest manner possible, that he might not only be convinced of the justice of the divine government, but might learn that when the measure of iniquity was full, no intercession could avert the judgment-a lesson and a warning to his descendants also.

Gen 18:17 And the LORD said, Shall I hide from Abraham that thing which I do;

Shall I hide from Abraham - That is, I will not hide. A common mode of speech in Scripture - a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, etc.

shall I hide from Abraham the thing which I do? - which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him.

Gen 18:18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

Shall surely become a great and mighty nation - The revelation that I make to him shall be preserved among his posterity; and the exact fulfillment of my promises, made so long before, shall lead them to believe in my name and trust in my goodness.

shall surely become a great and mighty nation - Which was fulfilled in the nation of Israel, so called, not so much for the largeness of the place they dwelt in, and the number of its inhabitants, as for the law of God that was given them, and the worship of God kept up among them; on account of which there was no nation so great, Deu_4:8 And who is a great nation whose statutes and judgments are so righteous as all this law which I set before you today?

and all the nations of the earth shall be blessed in him - in his seed, the Messiah, in whom some of all nations are blessed with all spiritual blessings.

Gen 18:19 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 Abraham that which he hath spoken of him.

And they shall keep the way of the Lord - The true religion; God’s way; that in which God walks himself, and in which, of course, his followers walk also; to do justice and judgment; not only to preserve the truth in their creed, but maintain it in their practice.

For I know him - Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; it is expressive of love. God loved Abraham, he was a peculiar favorite of his, and therefore he would reveal his secrets to him, see Amo_3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace.

that he will command his children, and his household after him - to serve and worship the Lord: not his own children only, but his servants also, all in his family; lay his injunctions on them, use his authority with them, give them all needful instructions, and take such methods with them as would tend to propagate and preserve the true religion after his death:

to do justice and judgment - to attend to all the laws, statutes, and judgments of God; to do that which is just and right between man and man; not as a justifying righteousness, by which Abraham himself was not justified before God; but to show their regard to the will of God, in gratitude for favors received from him, and to glorify him, as well as for the good of their fellow creatures:

that the Lord may bring upon Abraham that which he hath spoken of him - not only on Abraham personally, but upon his posterity, they walking in the ways of the Lord, according to his command and direction:

I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character. 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 prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given 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.

Gen 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

The Lord now proceeds to unfold his design. There is justice in every step of the divine procedure. He comes down to inquire and act according to the merits of the case. The men now depart on their errand; but Abraham still stands before the Lord.

because the cry of Sodom and Gomorrah is great - either of Lot in it, whose righteous soul was vexed with the filthy conversation of the wicked, and cried to heaven against them; or of the inhabitants that were oppressed by others, either in their bodies, being forced to submit to their unnatural usage of them, or in their estates, of which they wronged them; particularly the cry of the poor among them, whom they suffered to starve, though there were fullness of bread in the midst of them Eze_16:48-50 As I live, says the Lord Jehovah, Sodom your sister, she nor her daughters, has not done as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom; pride. Fullness of bread and abundance of idleness was in her and in her daughters. Nor did she strengthen the hand of the poor and needy. And they were haughty and did abominable things before Me, so I turned away as I saw fit; the Jews say, they appointed false judges, who oppressed all strangers that came to Sodom, and made a law, that whoever relieved a poor person should be burnt with fire: or the cry of their sins, which were many and great, and openly and impudently committed; the cry of which came into the ears of the Lord of hosts, and called for vengeance. Those two cities, which perhaps were the greatest and the most remarkable for their sins, are put for all the five cities of the plain, called Pentapolis.

And because their sin is very grievous; attended with very aggravated circumstances - they enjoyed great plenty of good things; and were not to be bore with, being so exceeding sinful, and so publicly and audaciously committed, especially that sin so frequent among them, which has its name from Sodom, Gen_13:13 But the men of Sodom were wicked and sinners before the LORD, exceedingly so.

Gen 18:21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

I will go down now - A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves. God speaks after the fashion of men: that is, I will enter into judgment with good advise.

according to the cry of it which is come unto me - this is spoken after the manner of men; for otherwise God saw all their wickedness, and knew full well the nature and circumstances of it, and how general it was; but this method he proposes to take, to show the justice of his proceedings, and to instruct judges, and set an example to them, not to condemn any without thoroughly examining their cause: These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive

I will go down - This is spoken figuratively; and as the Jewish writers speak, according to the language of men. So eyes, ears, hands, and other members of the body are attributed to God, for effecting those things which men cannot accomplish without these members. Gen_11:5, Gen_11:7; Exo_3:8, Exo_33:5; Mic_1:3; Joh_6:38; 1Th_4:16

Gen 18:22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

And the men turned their faces - That is, the two angels who accompanied Jehovah were now sent towards Sodom; while the third, who is called the Lord or Jehovah, remained with Abraham for the purpose of teaching him the great usefulness and importance of faith and prayer. The two, whom we suppose to have been created angels, departed at this time; and accordingly two entered Sodom at evening.

Gen 18:23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. Abraham is about to take the role of mediator here in an attempt to spare the righteous from judgment. A foreshadowing of the only mediator we have, Jesus.

Wilt thou also destroy the righteous with the wicked? - A form of speech similar to that in Gen_18:17 And the LORD said, Shall I hide from Abraham the thing which I do, in which the opposite is true. This is an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.

And Abraham drew near - To the Lord; he approached nearer to him, to have more close and intimate conversation with him on the subject of the destruction of Sodom, as Jewish scholars say he drew nigh with faith and freedom, and an holy boldness and confidence, and yet with great reverence of the divine Majesty, and in all humility, under a deep sense of his own meanness and unworthiness: expresses sentiment of Hebrews 4:16 Therefore let us come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Abraham drew near--The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. Pro_15:8 The sacrifice of the wicked is a hateful thing to the LORD, but the prayer of the upright is His delight. Jam_5:16 Confess faults to one another, and pray for one another, that you may be healed. The effectual fervent prayer of a righteous one avails much. Abraham reasoned justly as to the rectitude of the divine procedure Rom_3:5-6 But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who lays on wrath? (I speak as a man.) Let it not be! For then how shall God judge the world? and many guilty cities and nations have been spared on account of God's people.

Here is the first solemn prayer upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham prayed earnestly that Sodom might be spared, if but a few righteous persons should be found in it. We see here that the effectual, fervent prayer of a righteous man avails much. Abraham, indeed, failed in his request for the whole place, but Lot was miraculously delivered. He knew the Judge of all the earth would do right. He does not plead that the wicked may be spared for their own sake, or because it would be severe to destroy them, but for the sake of the righteous who might be found among them. And righteousness only can be made a plea before God. How then did Christ make intercession for transgressors? Not by blaming the Divine law, nor by alleging ought in extenuation or excuse of human guilt; but by pleading HIS OWN obedience unto death.

Gen 18:24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

Peradventure there be fifty righteous within the city - Within the Pentapolis, which consisted of five cities; and so ten righteous persons are supposed to be in each, according to the Targum of Jonathan;"perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:"

wilt thou also destroy, and not spare the place for the fifty righteous - here Abraham becomes an advocate and intercessor for all the inhabitants of the place, even the wicked, that they might not be destroyed, but spared and be delivered from impending ruin, for the sake of the fifty righteous among them; before he seemed only concerned for the righteous, lest they should perish with the rest, and that some method might be found out and taken to distinguish them from them; but here he expresses himself in favor of the wicked also, that they might be spared, provided such a number of righteous ones was found among them.

Gen 18:25 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?

Shall not the Judge of all the earth do right? - God alone is the Judge of all men. Abraham, in thus addressing himself to the person in the text, considers him either as the Supreme Being or his representative.

That be far from thee to do after this manner - He represents it as a thing unbecoming the divine Majesty, and contrary to the nature and perfections of God:

to slay the righteous with the wicked - which is true of eternal punishment, but not of temporal calamities, in which the righteous are often involved with the wicked, though not for the same reasons, and under the same considerations, and for the same ends: That he judged was not agreeable to his divine Majesty; nor are they treated without any difference; what befalls the righteous is not for their sins, nor considered as a punishment for them, nor intended for their hurt, but for their good, as the issue of them proves; but it is the reverse with the wicked

shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was praying to, and pleading with, even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day. Though by "right" Abraham seems to mean, not strict rigorous justice, but a mixture of mercy with justice, even moderation and clemency; Abraham argues, surely the supreme Judge of all the earth will show mercy, and in the midst of deserved wrath remember it, and not deal according to the rules of inexorable and inflexible justice; and to this sense the answer of the Lord inclines.

Gen 18:26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

If I find in Sodom fifty righteous - God declares that his judgments were done with great mercy, even though all were so corrupt that not only fifty but ten righteous men could not be found there, and also that the wicked are spared for the sake of the righteous.

Gen 18:27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

Which am but dust and ashes - aphar vaepher, words very similar in sound, as they refer to matters which so much resemble each other. Dust - the lightest particles of earth. Ashes - the residuum of consumed substances. By these expressions he shows how deeply his soul was humbled in the presence of God. He who has high thoughts of himself must have low thoughts of the dignity of the Divine nature, of the majesty of God, and the sinfulness of sin.

which am but dust and ashes - By this we learn, that the nearer we approach to God, the more our miserable estate appears, and the more we are humbled.

I have taken upon me to speak unto the Lord - suggesting that it was bold and daring in him, and was what he was unfit for and unworthy of.

which am but dust and ashes - whose original was out of the dust, and to which he would return, and was now a frail, feeble, mortal creature, mean and despicable, unworthy to speak to God; the disproportion between the speaker and the person spoken to was infinite; wherefore the most profound humility and self-abasement are necessary in a creature's approach to the divine Being.

Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes - 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. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.

Gen 18:28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

Gen 18:29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

Gen 18:30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

And he said unto him, Oh, let not the Lord be angry, and I will speak - He feared, through his importunity, he should be wearisome to him and incur his displeasure; this being often the case among men, especially when inferiors are soliciting their superiors, and, not content with one favor, are pressing for more:

Gen 18:31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

Gen 18:32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

Peradventure ten shall be found there - Knowing that in the family of his nephew the true religion was professed and practiced, he could not suppose there could be less than ten righteous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his entreaties, and the Lord departed from him. It is highly worthy of observation, that while he continued to pray the presence of God was continued; and when Abraham ended, “the glory of the Lord was lifted up,” as the Targum expresses it.

But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either, Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk_13:9. Or, Because God restrained his spirit from asking any farther. When God hath determined the ruin of a place, he forbids it to be prayed for, Jer_7:16 Therefore do not pray for this people, nor lift up cry nor prayer for them, nor make intercession to Me; for I will not hear you.

Gen 18:33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

And the Lord went his way - It is great and wonderful condescension for God to commune with a creature; it is an act of sovereignty how long he will continue to do so; communion with him always is not to be expected in this life; he communes for a while, and then leaves off and goes his way, Jer_14:8; the Son of God in an human form, as soon as he had done talking with Abraham, perhaps disappeared to him, and went his way to Sodom, for there we find him in the next chapter:

and Abraham returned unto his place - to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah. To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.

And the Lord went his way - Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk_13:9), or because the Lord restrained his mind from further intercession (Jer_7:16; Jer_11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow Ecc_9:2 All happens alike to all; there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean; to him who sacrifices, and to him who does not sacrifice. As is the good, so is the sinner. He who swears is as he who fears an oath. But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham.