DISCOURSE XXVI.

ABRAHAM ENTERTAINING ANGELS, AND INTERCEDING FOR SODOM.

Gen. xviii.

VER. 1-3. THE time drawing nigh that the promise should be fulfilled, God's appearances to Abraham are frequently repeated. That which is here recorded seems to have followed the last at a very little distance. Sitting one day in a kind of porch, at his tent door, which screened him from the heat of the sun, he lift up his eyes, and lo, three men stood at a little distance from him. To him they appeared to be three strangers on a journey, and as such he treated them. His conduct on this occasion is held up in the Epistle to the Hebrews as an example of hospitality; and an admirable example it affords. His generosity on this occasion is not more conspicuous than the amiable manner in which it was expressed. The instant he saw them, he rises up, as by a kind of instinctive courtesy, to bid them welcome to his tent, and that in the most respectful manner. Though an old man, and they perfect strangers to him, he no sooner saw them than he ran to meet them from the tent door, and bowed himself toward the ground; and observing one of them, as it should seem, presenting himself to him before the other, he said to him, My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.

Ver. 4, 5. And whereas they were supposed to be weary, and overcome with the heat, he persuades them to wash their feet, and sit down under the shade of the spreading oak near his tent, and take a little refreshment, though it were but a morsel of bread to comfort their hearts; after which they might go forward on their journey. Something may be said of the customs of those times and

countries, and of there being then but few if any inns for the accommodation of strangers: but it certainly affords a charming specimen of patriarchal urbanity, and an example of the manner in which kindness and hospitality should be shown. To impart relief in an ungracious and churlish manner, destroys the value of it. We see also in this conduct the genuine fruits of true religion. That which in worldly men is mere complaisance, dictated often by ambition, in Abraham was kindness, goodness, sympathy, and humbleness of mind. It is to the honour of religion that it produces those amiable dispositions which the worst of men are constrained, for their own reputation, to imitate. If such dispositions and such behaviour were universal, the world would be a paradise.

Ver. 6-8. The supposed strangers having consented to accept the invitation, the good old man, as full of pleasure as if he had found a prize, resolves to entertain them with something better than a morsel of bread, though he had modestly used that language. Hastening to Sarah, he desires her to get three measures of fine meal, and bake cakes upon the hearth; while he, old as he was, runs to the herd, and fetches a calf, tender and good, and gives it to one of his young men, with orders to kill and dress it immediately. And now, the table being spread beneath the cooling shade of the oak, the veal, with butter and milk to render it more palatable, is placed upon it, and Abraham himself waited on his guests. Such was the style of patriarchal simplicity and hospitality. As yet, Abraham does not appear to have suspected what kind of guests he was entertaining. He might probably be struck from the first with their mien and appearance, which seem to have excited his highest respect; yet he considered them merely as strangers, and as such entertained them. It was thus that he entertained angels

unawares.

Ver. 9, 10. But while they sat at dinner under the tree, inquiry was made after Sarah his wife. Abraham answered, Behold, she is in the tent. This inquiry must excite some surprise; for how should these strangers know the name of Abraham's wife, and her new name too; and why should they inquire after her? But if the inquiry must strike Abraham with surprise, what followed must have a still greater effect. He who was the first in the train

on their arrival, and whom he had addressed in terms of the highest respect, now adds, I will certainly return unto thee, according to the time of life, and lo, Sarah thy wife shall have a son. This language must remind him of the promise which he had so lately received, and convince him that the speaker was no other than Jehovah, under the appearance of a man. In the progress of the Old Testament history we often read of similar appearances; particularly to Jacob at Peniel, to Moses at the bush, and to Joshua by Jericho. The divine personage, who in this manner appeared to men, must surely have been no other than the Son of God, who thus occasionally assumed the form of that nature, which it was his intention, in the fulness of time, actually to take upon him. It was thus, that being in the form of God, he thought it not robbery to be equal with God; that is, he spake and acted all along as God, and did not consider himself in so doing as arrogating any thing which did not properly belong to him.

Ver. 11-15. Sarah, having overheard what was said concerning her, and knowing that according to the ordinary course of things she was too old to have a son, laughed within herself at the saying. She supposed, however, that as it was to herself, the whole was unknown: but it was not. The same word is used as was before used of Abraham, but it was not the same thing. His laughter was that of joy and surprise: hers had in it a mixture of unbelief, which called forth the reproof of Jehovah. Jehovah (the same personage who is elsewhere called an angel and a man) said unto Abraham, in the hearing of his wife, Wherefore did Sarah laugh? And to detect the sinfulness of this laughter, he points out the principle of it-it was saying, Shall I of a surety bear a child, who am old? which principle he silences by asking, Is any thing too hard for Jehovah? And then he solemnly repeats the promise, as that which ought to suffice: At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. This language, while it proved that he who uttered it was a discerner of the thoughts and intents of the heart, covered Sarah's face with confusion. In her fright, she denies having laughed; but the denial was in vain. He who knew all things replied, Nay, but thou didst laugh. We may imagine that what

merely passes in our own minds has in a manner no existence, and may almost persuade ourselves to think we are innocent: but in the presence of God all such subterfuges are no better than the fig-leaves of our first parents. When he judgeth, he will over

come.

Ver. 16-19. The men, as they are called, according to their appearance, now take leave of the tent, and go on their way towards Sodom. Abraham, loth to part with them, went in company, as if to bring them on their way. While they were walking together, Jehovah, in the form of a man, said unto the other two, (who appear to be created angels,) Shall I hide from Abraham the thing which I do? Two reasons are assigned for the contrary. First: The importance of his character. He was not only the friend of God, but the father of a great nation, in which God would have a special interest, and through which all other nations should be blessed. Let him be in the secret. Secondly: The good use he would make of it. Being previously disclosed to him, he would be the more deeply impressed by it: and according to his tried and approved conduct as the head of a family, would be concerned to impart it as a warning to his posterity in all future ages. As the wicked extract ill from good, so the righteous will extract good from ill. Sodom's destruction shall turn to Abraham's salvation: the monument of just vengeance against their crimes shall be of perpetual use to him and his posterity, and contribute even to the bringing of that good upon them, which the Lord had spoken concerning them. The special approbation with which God here speaks of family religion, stamps a divine authority upon it, and an infamy upon that religion, or rather irreligion, which dispenses with it.

Ver. 20, 21. JEHOVAH having resolved to communicate his design to Abraham, proceeds to inform him as follows: Because the cry of Sodom and Gomorrha 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 is come unto me ; and if not, I will know. This language, though spoken after the manner of men, contains much serious and important instruction. It teaches us, that the most abandoned people are still the subjects

of divine government, and must, sooner or later, give an account; that impiety, sensuality, and injustice, are followed with a cry for retribution; that this cry is often disregarded by earthly tribunals; that where it is so, the prayers of the faithful, the groans of the oppressed, and the blood of the slain, constitute a cry which ascendeth to heaven, and entereth into the ears of the Lord of Sabaoth; and finally, that in executing judgment, though God will regard these cries, especially where they wax greater and greater, as this is afterwards said to have done; yet, as they may be partial and erroneous, he will not proceed by them as a rule, but will avail himself of his own omniscience, that the worst of characters may have no cause to complain of injustice.

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Ver. 22-33. It is natural to suppose that the mind of Abraham must be forcibly impressed with this intimation. He would feel for his poor ungodly neighbours; but especially for Lot, and other righteous men whom he might hope would be found among them. At this juncture, the men, that is, two out of the three, (Chap. xix. 1.) went towards Sodom; but the third, who is called Jehovah, continued to converse with Abraham. The patriarch standing before him, and being now aware that he was in the presence of the Most High, addressed him in the language of prayer, or intercession. A remarkable intercession it is. We remark, (1.) Abraham makes a good use of his previous knowledge. Being made acquainted with the evil coming upon them, he stands in the gap, and labours all he can to avert it. They knew nothing: and if they had, no cries, except the shrieks of desperation, would have been heard from them. It is good to have such a neighbour as Abraham; and still better to have an Intercessor before the throne who is always heard. The conduct of the patriarch furnishes an example to all who have an interest at the throne of grace, to make use of it on behalf of their poor ungodly country. men and neighbours. (2.) He does not plead that the wicked may be spared for their own sake, or because it would be too severe a proceeding to destroy them; but for the sake of the righteous who might be found among them. Had either of the other pleas been advanced, it had been siding with sinners against God, which Abraham would never do. Wickedness shuts the mouth