Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/144

112 with the reasons of it. If Abraham had not brought them on their way, perhaps he had not been thus favoured; but he that loves to walk with wise men, shall be wise, Prov. 13. 20. 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 counsels, express himself, after the manner of men, with deliberation. But 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.

1. Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for, and great things in store for. He is to become a great nation; and not only so, but in the Messiah which is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with them that fear him, Ps. 25. 14. Prov. 3. 32. Those that by faith live a life of communion with God, cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential, practical, knowledge. They have a better insight than others into what is present, (Hos. 14. 9. Ps. 107. 43.) and a better foresight of what is to come, at least, so much as suffices for their conduct and for their comfort.

2. Abraham must know, for he will teach his household, v. 19, I know Abraham very well, that he will command his children and his household after him.

Consider this, (1.) 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 prophet and king, as well as priest, in his own house. Observe, [1.] 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 nursed for him; if they wear his livery, they must be trained up in his work. [2.] Abraham not only took care 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. [3.] 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 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. [4.] 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. [5.] 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.

(2.) We may consider this 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 hath, shall be given, Matth. 13. 12.—25. 29. Those that make a good use of their knowledge, shall know more.

II. God's friendly talk with Abraham; in which he makes known to him his purpose concerning Sodom, and allows him a liberty of application to him about that matter. 1. He tells him of the evidence there was against Sodom, v. 20, The cry of Sodom is great. 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. 2. The inquiry he would make upon this evidence, v. 21, I will go down now and see. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, (1.) 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 council, 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. (2.) To give example to magistrates, and those in authority, with the utmost care and diligence to inquire into the merits of a cause, before they give judgment upon it. (3.) Perhaps the decree is here spoken of as 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, Isa. 59. 16.

23. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 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? 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 ? 26. And the said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the, which am but dust and ashes: 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. 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. 30. And he said unto him, Oh let not the 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. 31. And he said, Behold now, I have taken upon me to speak unto the : Peradventure there shall be found twenty there. And he said, I will not destroy it for twenty's sake. 32. And he said, Oh let not the 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. 33. And the went his