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Genesis 18:19

Adam Clarke
Bible Commentary

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.

Albert Barnes
Notes on the Whole Bible
Verses 1-33

- The Visit of the Lord to Abraham

2. השׂתחיה vayı̂śtachû “bow,” or bend the body in token of respect to God or man. The attitude varies from a slight inclination of the body to entire prostration with the forehead touching the ground.

6. סאה se'ah a “seah,” about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.

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 Isaiah 41:8; John 14:23. 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.

Genesis 18:1-15

The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. “Three men stood before him.” Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. 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.

He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. “Bowed himself to the earth.” This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.

Genesis 18:3-5

O Lord. - Abraham uses the word אדני '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 Genesis 18:1. The number is in this respect notable. Abraham addresses himself first to one person Genesis 18:3, then to more than one Genesis 18:4-5. It is stated that “‹they‘ said, So do Genesis 18:5, ‹they‘ did eat Genesis 18:8, ‹ they‘ said unto him, Where is Sarah thy wife” Genesis 18:9. Then the singular number is resumed in the phrase “‹and he said‘” Genesis 18:10, and at length, “The Lord said unto Abraham” Genesis 18:13, and then, “and he said” Genesis 18:15. Then we are told “‹the men‘ rose up, and Abraham went with them” Genesis 18:16. Then we have “The Lord said” twice Genesis 18:17, Genesis 18:20. And lastly, it is said Genesis 18:22 “‹the men‘ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.” 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.

The narrative affords a pleasing instance of the primitive manners of the East. The hospitality of the pastoral tribes was spontaneous and unreserved. The washing of the feet, which were partly at least uncovered in walking, the reclining under the tree, and the offer of refreshment, are indicative of an unchanging rural simplicity. The phrases “a little water, a morsel of bread,” flow from a thoughtful courtesy. “Therefore are ye come.” In the course of events it has so fallen out, in order that you might be refreshed. The brief reply is a frank and unaffected acceptance of the hospitable invitation.

Genesis 18:6-8

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 seahs.” About three pecks, and therefore a superabundant supply for three guests. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exodus 16:16. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. “Hearth cakes,” baked among the coals. “Butter” - seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East.

Genesis 18:9-15

The promise to Sarah. The men now enter upon the business of their visit. “Where is Sarah thy wife?” The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. “I will certainly return unto thee.” This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. “At the time of life;” literally the living time, seemingly the time of birth, when the child comes to manifest life. “Sarah thy wife shall have a son.” Sarah hears this with incredulous surprise, and laughs with mingled doubt and delight. She knows that in the nature of things she is past child-bearing. “Is anything too hard for the Lord?” Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to him. She finds there is One present who rises above the sphere of nature. In her confusion and terror she denies that she laughed. But he who sees what is within, insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.

Verse 16-33

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.” The awful judgments of the Lord on Sodom, as before on the antediluvian world, are a warning example to all who are spared or hear of them. And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they will not continue to enjoy the benefits of the covenant of grace. For all these reasons it is meet that the secret of Lord be with him Psalm 25:11.

Genesis 18:20-22

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.

Genesis 18:23-33

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. “Dust and ashes.” This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.

This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God James 2:23.

Matthew Henry
Concise Bible Commentary
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 Lord will give Abraham an opportunity to intercede with him, and shows him the reason of his conduct. Consider, as a very bright part of Abraham's character and example, that he not only prayed with his family, but he was very careful to teach and rule them well. Those who expect family blessings must make conscience of family duty. Abraham did not fill their heads with matters of doubtful dispute; but he taught them to be serious and devout in the worship of God, and to be honest in their dealings with all men. Of how few may such a character be given in our days! How little care is taken by masters of families to ground those under them in the principles of religion! Do we watch from sabbath to sabbath whether they go forward or backward?
Ellen G. White
Patriarchs and Prophets, 139-40

“The secret of the Lord is with them that fear Him.” Psalm 25:14. Abraham had honored God, and the Lord honored him, taking him into His counsels, and revealing to him His purposes. “Shall I hide from Abraham that thing which I do?” said the Lord. “The cry of Sodom and Gomorrah 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.” God knew well the measure of Sodom's guilt; but He expressed Himself after the manner of men, that the justice of His dealings might be understood. Before bringing judgment upon the transgressors He would go Himself, to institute an examination of their course; if they had not passed the limits of divine mercy, He would still grant them space for repentance. PP 139.1

Two of the heavenly messengers departed, leaving Abraham alone with Him whom he now knew to be the Son of God. And the man of faith pleaded for the inhabitants of Sodom. Once he had saved them by his sword, now he endeavored to save them by prayer. Lot and his household were still dwellers there; and the unselfish love that prompted Abraham to their rescue from the Elamites, now sought to save them, if it were God's will, from the storm of divine judgment. PP 139.2

With deep reverence and humility he urged his plea: “I have taken upon me to speak unto the Lord, which am but dust and ashes.” There was no self-confidence, no boasting of his own righteousness. He did not claim favor on the ground of his obedience, or of the sacrifices he had made in doing God's will. Himself a sinner, he pleaded in the sinner's behalf. Such a spirit all who approach God should possess. Yet Abraham manifested the confidence of a child pleading with a loved father. He came close to the heavenly Messenger, and fervently urged his petition. Though Lot had become a dweller in Sodom, he did not partake in the iniquity of its inhabitants. Abraham thought that in that populous city there must be other worshipers of the true God. And in view of this he pleaded, “That be far from Thee, to do after this manner, to slay the righteous with the wicked: ... that be far from Thee: Shall not the Judge of all the earth do right?” Abraham asked not once merely, but many times. Waxing bolder as his requests were granted, he continued until he gained the assurance that if even ten righteous persons could be found in it, the city would be spared. PP 139.3

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Ellen G. White
Education, 187

As a preparation for teaching His precepts, God commands that they be hidden in the hearts of the parents. “These words, which I command thee this day, shall be in thine heart,” He says; “and thou shalt teach them diligently.” Deuteronomy 6:6, 7. In order to interest our children in the Bible, we ourselves must be interested in it. To awaken in them a love for its study, we must love it. Our instruction to them will have only the weight of influence given it by our own example and spirit. Ed 187.1

God called Abraham to be a teacher of His word, He chose him to be the father of a great nation, because He saw that Abraham would instruct his children and his household in the principles of God's law. And that which gave power to Abraham's teaching was the influence of his own life. His great household consisted of more than a thousand souls, many of them heads of families, and not a few but newly converted from heathenism. Such a household required a firm hand at the helm. No weak, vacillating methods would suffice. Of Abraham God said, “I know him, that he will command his children and his household after him.” Genesis 18:19. Yet his authority was exercised with such wisdom and tenderness that hearts were won. The testimony of the divine Watcher is, “They shall keep the way of the Lord, to do justice and judgment.” Genesis 18:19. And Abraham's influence extended beyond his own household. Wherever he pitched his tent, he set up beside it the altar for sacrifice and worship. When the tent was removed, the altar remained; and many a roving Canaanite, whose knowledge of God had been gained from the life of Abraham His servant, tarried at that altar to offer sacrifice to Jehovah. Ed 187.2

No less effective today will be the teaching of God's word when it finds as faithful a reflection in the teacher's life. Ed 187.3

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Ellen G. White
The Acts of the Apostles, 133

Believing in God as the Creator of heaven and earth, Cornelius revered Him, acknowledged His authority, and sought His counsel in all the affairs of life. He was faithful to Jehovah in his home life and in his official duties. He had erected the altar of God in his home, for he dared not attempt to carry out his plans or to bear his responsibilities without the help of God. AA 133.1

Though Cornelius believed the prophecies and was looking for the Messiah to come, he had not a knowledge of the gospel as revealed in the life and death of Christ. He was not a member of the Jewish church and would have been looked upon by the rabbis as a heathen and unclean. But the same Holy Watcher who said of Abraham, “I know him,” knew Cornelius also, and sent a message direct from heaven to him. AA 133.2

The angel appeared to Cornelius while he was at prayer. As the centurion heard himself addressed by name, he was afraid, yet he knew that the messenger had come from God, and he said, “What is it, Lord?” The angel answered, “Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the seaside.” AA 133.3

The explicitness of these directions, in which was named even the occupation of the man with whom Peter was staying, shows that Heaven is acquainted with the history and business of men in every station of life. God is familiar with the experience and work of the humble laborer, as well as with that of the king upon his throne. AA 133.4

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Ellen G. White
The Adventist Home, 184

And what will you reap as a reward of your effort? You will find your children right by your side, willing to take hold and co-operate with you in the lines that you suggest. You will find your work made easy.9 AH 184.1

God's Teaching Agents in the Home School—Parents should in a special sense regard themselves as agents of God to instruct their children, as did Abraham, to keep the way of the Lord. They need to search the Scriptures diligently, to know what is the way of the Lord, that they may teach it to their household. Micah says, “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” [Micah 6:8.] In order to be teachers, parents must be learners, gathering light constantly from the oracles of God and by precept and example bringing this precious light into the education of their children.10 AH 184.2

From the light that God has given me, I know that the husband and the wife are to be in the home minister, physician, nurse, and teacher, binding their children to themselves and to God, training them to avoid every habit that will in any way militate against God's work in the body, and teaching them to care for every part of the living organism.11 AH 184.3

The mother must ever stand pre-eminent in this work of training the children; while grave and important duties rest upon the father, the mother, by almost constant association with her children, especially during their tender years, must always be their special instructor and companion. She should take great care to cultivate neatness and order in her children, to direct them in forming correct habits and tastes; she should train them to be industrious, self-reliant, and helpful to others; to live and act and labor as though always in the sight of God.12 AH 184.4

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