This chapter is a different relative place in the communications of God, consequent on the place of faith.
Note, in all this chapter, Abraham never calls the Lord " Jehovah," here it was not the name of relationship. In chapters 12 and 13 his altars are to Jehovah, and again at Beersheba he calls on the name of Jehovah; so in chapter 15: 2. But here in this closer communion and intercourse with God, founded on his walking in covenant relationship, in his own place as set of God in the earth, it is Adonai.
The mystery is evidently intentional here, and the perception of faith, and the already exercised spiritual mind in Abraham, instructive and divine. He knew he had to do with One who visited him thus, but, till the Lord reveals Himself, he acts towards Him in the way He comes; this was true deference, and heavenly propriety, and he receives the fruit in the Lord's gracious familiarity with him on this ground-a significant anticipation of Christ's presence. From verse 9 onwards the Lord blesses him, in revealing Himself, according to and as a reward of-as meeting-this instinctive perception of who it was. Under the Spirit's power, we always do what is fitting.
From verse 22, Abraham deals openly with the Lord, then alone with him, on the full known ground of what He is. All this is exceedingly beautiful. What a thought—to receive the Lord thus!—it was Martha's privilege, without the cumbering, and hence the communion besides.
It is evident also that true intimacy is exercised when alone, and so it is here, and what a place this gives!
When judgment is announced as to the world, the immediate giving of the Son is made known to faith.
In this chapter we have no doubt Abraham's place, and contrasted with Lot's, but the patient goodness of God, in government, is brought out, more than Abraham, at the end.
2. It would seem that the three men stood suddenly by him, nitztzavim alav (stood by him)
3. Abraham only speaks to One—"in thy sight"; there was discernment, but no intrusion into their secret.
4, 5. This is all in the plural. The Angels would have known the discernment of the saint. Then all enters into the apparent form, and this continues to verse 9.
9. It is not that all spoke, but it was not Jehovah testimony.
10. Here it is again the revelation of Jehovah given by the inspired writer. The name of Isaac (laughter) is from Abraham's laughter; however Sarah may have disbelieved, Abraham fell adoringly on his face, owning the communications of the Lord, not so Sarah. How very different is what seems like in the things of God! But in spite of Israel's unbelief, God's purpose will be accomplished. (See Psa. 126)
There is wonderful depth in this passage. It seems clear the Word takes up the declaration here, being a word of promise; also it is Jehovah in verse r, and I suppose in verse 3 it is Jehovah, or else it is a common titular name of Christ as the Supreme God, and particularly connected with the Jewish people. In verse 5 it is "they" said—Abraham compelled doubtless in his mind by the Spirit, addresses (them) as Jehovah or Adonai, and says "favor in thine eyes"; all personal acts are placed plural—"your feet"—"ye have come"—"your servant"; that which recognized Jehovah, singular—"Thy sight"—so in their acts—"they did eat"—"they said"—and "He said returning, I will return"—we shall see more concerning it afterward.
13. Here we have Jehovah Himself, directly.
14. For Abraham, Sarah's unbelief is only an occasion of confirming his faith; this also is blessed. Sarah did not fail to see that the Lord spake, but there was the unbelief of heart which thinks of flesh.
Our poor unbelief is very often a reason for the Lord confirming His word in mercy, yet were we happier in Him in simple faith—"speak the word." The passage is singularly beautiful.
17. The portion of the believing Church of God.
When the Lord has promised the Son—the seed of blessing and laughter—in the old age of the Church, He looks or turns towards Sodom, nor does the unbelief of the Church alter His purpose concerning it. Shall the Church also not be afraid to laugh? But the Lord shall make it laugh. Indeed Abraham is constantly used I think for the men (people) who compose the Church, and Sarah for the Church subjectively, or in the abstract—Abraham, the men as acted in by the Spirit (failing or not).
20. The Lord declares the cry of Sodom, and He going down to see—Abraham inquires—recognizing the righteousness of judgment, pleads righteousness in sparing for any's sake—then the Lord instructs us in the measure of His (accurate) judgment in reply.
- 25. Abraham clearly treats Him here distinctly as God—the Judge of all the earth would do right.
The place of Abraham is communion with the Lord about the judgment—Lot is only saved, by his interference, out of it—but Abraham was where he stood before the Lord—it was the top of the mountain whence he saw the smoke of the plain going up; and mystically this place is Heaven, for God says to Abraham there, " I will go down and see "—and that is the place of intercession—of the Church in spirit.
What a wondrous passage this is! It appears, certainly to me, that Jehovah appeared and talked, but that it was He only who alone reveals Jehovah, who was the man of those three thus associated with Him as the messengers of His service—for He is Lord of angels. Yet we know that He has had Angels strengthening Him, and He sends them here—the executors of His judicial power, compare Matt. 13:4141The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41), for it is the Son revealed who is the executor, the Father judging no man, but committing all judgment to the Son—and He, as Man, will here exercise this judgment; I certainly do think also more particularly that Abraham represents here the saints, and Lot the Jews, though what else, I say not here. There was some good in Lot, though he was in Sodom; was the sense of evil, and hence he did not lose the goo—he liked to have it with him—I do not say it was the only motive, the apostle commends it in Hebrews.
But what that in Benjamin should be formed the sin of Sodom!
We are admitted to the Lord's thoughts by revelation; only leaving that, He treats Abraham as His friend, and I think that, though verses 20, 21 are an abstract revelation, yet the place they are introduced shows that, as to the nature of the communications, the Lord, though with Abraham who was on earth, was on His own heavenly ground, not gone down to earth in judgment, and to judge • this is important as the place of intercession. Only the Lord knew of course what He would do, and the two men—angels—had gone on their way, but faith's heavenly intercourse with the Lord, however imperfect, is within all that.
Note well, this is all connected with chapter 17; it is not as in chapter 15, God for us in our wants, which ends, in all cases, in what we are on earth. It is God with us—hence revealing Himself—hence grace in us does not ask for self, but intercedes for others; it has already all from God, according to His delight, only chapter 17 is sovereign purpose, as Elohim is minded to have it; this chapter (18) is gracious communication—the Lord dealing with Abraham as with a friend. In one, Jehovah is Elohim Shaddai—blessed that He is so!—in the other, He is, though Jehovah, still as a Man as near in intercourse, and revealing all, as He is solemn in judgment. And note, in treating Abraham as a friend, He does not tell him what concerns himself, but what is in His own mind concerning others. This is the Church's place—the Christian's—this is what we do with a friend—how singularly blessed! surely more than " What wilt thou give me? " though that has its place.
The Lord's own most patient grace in judgment is also shown both in verse 21, and in the intercession. Abraham never says " Jehovah," but " Adonai "; Abraham was not in his place, as at home on earth, when he pleaded with the Lord; he was with Jehovah in the way of faith—we may say a heavenly way. He returned to his place—the home of nature; there he had received the Lord, but in his communing and intercession, he was before the Lord, where the Lord had taken him.
One can scarce believe the extent of intercession, or patience of God's grace and gracious ear; but there is however " once more "—yet the Lord more righteous than that—note however the language of verses 30 and 32—most wondrous!
Then—what a scene!—but how great the patience.
It is something like 2 Cor. 12, where we begin with the third heaven, verse 2, and end with vile conversation, verses 20, 21, yet in Christians; here mainly, the world.