Genesis 18

Genesis 18:1-33

Genesis 18:1-33; Genesis 19:1-386. The Sixth Manifestation of God to Abraham (Genesis 18:1-33; Genesis 19:1-38) These chapters record the visit of the three angels, one of whom is evidently the second Person in the Trinity, to Abraham in his tent. These heavenly messengers conveyed to the patriarch the impending doom of Sodom and Gomorrah. This incident is more than a lesson in hospitality, even though an exhortation to practice that grace (Hebrews 13:2) is based on this incident. We have here an intimation of the incarnation-the doctrine of the Angel of the Lord. When a Jew today tells us that we blaspheme when we pray to Jesus, we may ask him who that was to whom Abraham prayed in these chapters. We have here given a glimpse into the intimate friendship existing between God and Abraham, and a revelation of the character of the patriarch. We are told that whom God foreknew, He did predestinate. God’ s friendship with Abraham was based on what He knew Abraham to be and what he would do (Genesis 18:19; cf. John 15:14-15; 1 Corinthians 2:10; Psalms 25:14). The question may be asked here, Why did God reveal the doom of Sodom and Gomorrah to Abraham? In reply we may say: First. Because Abraham had been the depository of blessing for the nations. The patriarch had undoubtedly been pondering the oft-repeated promise of God, and had come to recognize himself as in some degree responsible for the nations. Were he to waken in the morning and see Sodom and Gomorrah going up in smoke, might he not wonder why this city had been removed beyond the sphere of his blessing without his having had a chance to intercede for it. Certainly there was a reason why in this sense God felt Himself under obligation to tell Abraham about this coming disaster (cf. Amos 3:7; John 15:15). Second. It was an object lesson to Abraham’ s children. Abraham was a true head of a family. In setting before his children the awful results of sin, he could point them to the destruction of Sodom and Gomorrah. So in all the ages to come, the Dead Sea, which is said to cover Sodom and Gomorrah, would be a perpetual lesson and warning. Christ and the prophets refer to the destruction of Sodom and Gomorrah as the wages of wickedness (Deuteronomy 29:22-25; Matthew 10:15; Matthew 11:24; Mark 6:11). Third. It may be that God knew that in the future years there would come scoffing critics who would attribute the destruction of Sodom and Gomorrah to natural causes. For this reason their destruction is predicted and foretold. The descent of meteoric stones from the sky is not a natural result of immorality. We have to do here with a supernatural act, a miracle. The destruction of Sodom was the punishment for its sin. Note the words, “ The cry of the city is great, and its sin is grievous.” Fourth. This narrative shows the power of intercession. What a privilege the child of God has in being able to intercede for others! The Christian is “ the salt of the earth.” Who can estimate the value of a Christian in the home, in society, in the city, or in the nation? God could not destroy Sodom so long as Lot-poor specimen of a Christian though he was-abode in the city. The only thing that preserves this wicked earth now is the presence of the righteous in it. Here, then, is the power of a righteous man to intercede for others. It is worthy of note in the matter of intercession that Abraham, not God, surrendered first. The pity is that Abraham stopped asking as soon as he did. The Destruction of Sodom and Gomorrah. The historicity of these facts is witnessed to by the prophets, by Christ, and by the apostles (Deuteronomy 29:23; Isaiah 13:19; Jeremiah 49:18; Jeremiah 50:40; Lamentations 4:6; Amos 4:11; Luke 17:28-32; 2 Peter 2:6; Jude 1:7). The destruction of Sodom and Gomorrah was an act of justice. These cities had completed their catalogue of sins, and their sinful condition demanded their obliteration (Genesis 18:20-21). God had withheld the destruction of another nation previously because its cup of iniquity was not yet full (Genesis 15:16). The grievous iniquity of Sodom, an illustration of which is given in Genesis 19:1-38, had put an end to the forbearance of God. We should not forget that there is a time when the patience of God ceases, and when no intercession can avail (Ezekiel 14:3; Ezekiel 14:14; Ezekiel 14:20; 1 John 5:16). There are certain lessons we may learn from the destruction of Sodom and Gomorrah: First. That God is not too good to punish sin (2 Peter 2:6; Jude 1:7). Second. It is a warning for future generations and is a picture of the end of the age. There will be mockers of this truth just as there were in those days (Genesis 19:14; Luke 17:28-32; 2 Peter 3:3-10). Third. It is a picture of conditions as they will exist at the end of the age. The world will not grow better, but worse (Luke 17:28-32). Fourth. Lot was saved as by fire. His trust in God saved him, but his life and influence have not counted much in his favor. So will it be with many Christians (1 Corinthians 3:12-15). Fifth. It is our duty to warn and save our loved ones if we can. Note the words in Genesis 19:12 -“ Hast thou here any besides? … bring them out.” Sixth. One may be, like Lot’ s wife, “ almost a Christian,” and yet lost. A man may be aroused and moved by the example of others, or by a mightier power even-an angel hand-and yet, looking back, may be lost. “ Remember Lot’ s wife” (Luke 17:32).

Genesis 18:12-13

Genesis 17:17-19; Genesis 18:12-13; Genesis 21:61. Isaac’ s Birth and Name (Genesis 17:17-19; Genesis 18:12-13; Genesis 21:6) Like Christ’ s, Isaac’ s birth was miraculous, and his name foretold. His birth occurred in the divine line in which barrenness seemed to be prominent, and consequently miraculous and supernatural intervention was necessary. We should not fail to notice this fact in connection with the promised seed up to and including Christ. Isaac’ s name means “ laughter,” and was, in all probability, a daily reminder, not only of Sarah’ s sin, but also of the faith of Sarah and Abraham. It was also a daily reminder of the power of God. Sarah could say, “ Now you may laugh with me, but you cannot laugh at me.” No doubt the birth of Isaac brought joy and gladness to Abraham and Sarah, just as did the birth of Jesus Christ to His mother and the world (cf. Luke 1:46-56; Luke 2:10).