Gênesis 18
F.B. Meyer · Citado em PreceptAustin
Gênesis 18
Meyer - GOD'S RESOURCES "Is anything too hard for the Lord?"--- Ge 18:14. "He Lord God! behold, Thou hast made the heaven and the earth by Thy great power and stretched out arm, and there is nothing too hard for Thee."-- Jer 32:17. THERE IS no doubt as to the identification of these three guests that suddenly appeared before the tent-door of Abraham. We are expressly told that "Jehovah appeared unto him." It was thus that our Lord anticipated His Incarnation. He came incognito, and "His delights were with the sons of men" (Pr 8:31). During His earthly life, He loved the homes of men, lodged with Peter and Zacchaeus, and in the dear home where Mary loved and Martha served. After His resurrection, He tarried with two of them in the village inn. So He will come to thy heart and mine. Though He is the High and lofty One, who inhabits Eternity, yet He will plead for admission to sup with us and we with Him (Rev 3:20). But He often comes disguised as a wayfaring man, hungry and athirst. Let us "run to meet Him," remembering Mt 25:40. God is no man's debtor; He always pays for His lodging, hence His promise to Sarah! She laughed with incredulity, but is anything too hard for the Lord? That is one of God's unanswered questions. It has accosted the human conscience all down the ages. Let us look away from the difficulties imposed by nature, to Him who holds the oceans in the hollow of His Almighty hand. Then we can stand with Him on the mountainside, and plead for Sodom; then God Himself will draw us on to ask for more and yet more, till, when our faith gives out, He will do something far in advance of all that we asked or thought. PRAYER Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in as. Unto Him be glory in the church by Christ Jesus, throughout all ages, World without end. AMEN. Paul Enns - GOD Is ALL-POWERFUL - page 24 in Approaching God Nothing is too difficult for Thee. (Jeremiah 32:17) Skeptics sometimes challenge Christians with questions: "Is there anything God can't do?" "No, He can do everything." "Can He create a rock so big that He can't move it?" Of course, that is a trick question. There are things that God cannot do. He cannot act contrary to His nature. But the fact is that most people have too small a concept of God, not recognizing that He is all-powerful. J. B.
Gênesis 18
Meyer - The Christian life, after all, comes to this--how much will you obey Christ? If you refuse, you shut yourself out of His best, for He can do nothing for you or with you. But if you surrender yourself to obey, there is no limit to the usefulness and blessedness that must ensue (Ge 18:18,19). To live like this, we must abide in Him, and allow His Word, by meditation and prayer, to abide in us (John 8:31-32, John 15:5). Then obedience ceases to be an effort, but it is the fruit of an exuberant life. (ED: DO NOT MISUNDERSTAND - IT IS NOT "LET GO, LET GOOD." IT IS "LET GOD, LET'S GO." OBEDIENCE IS THE KEY TO LETTING GOD'S SPIRIT WORK IN US GIVING US THE DESIRE AND THE POWER [Php 2:13NLT+] SO THAT WE CAN WORK ENABLED BY THE POWER OF HIS SPIRIT!) Trust and obey for there's no other way To be happy in Jesus Then to trust and obey! Genesis 18:19 “For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.” For I: 2Sa 7:20 Ps 1:6 11:4 34:15 Joh 10:14 21:17 2Ti 2:19 command: Ge 17:23-27 De 4:9,10 6:6,7 11:19-21 32:46 Jos 24:15 1Ch 28:9 Job 1:5 Ps 78:2-9 Pr 6:20-22 22:6 Isa 38:19 Eph 6:4 1Ti 3:4 1Ti 3:5,12 2Ti 1:5 3:15 that the: 1Sa 2:30,31 Ac 27:23,24,31 Genesis 18 Resources - Multiple sermons and commentaries Related Passages: Amos 3:2 “You only have I chosen among all the families of the earth; Therefore I will punish you for all your iniquities.” Jeremiah 9:24 (GOOD DESCRIPTION OF ABRAHAM FRIEND OF THE LORD) “but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things, declares the LORD. Psalms 89:14 Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You. ABRAHAM TO TEACH HIS CHILDREN THE WAY OF THE LORD For I have chosen him - This is not the best translation for it literally reads “For I have known (yada’) him.” It means, “to know experientially the character of someone,” and expresses the intimate fellowship between the Lord and Abraham. And by extension the LORD alludes to His sovereignty in choosing to have a personal, intimate relationship with Abraham. Steven
Gênesis 18
Meyer - And Abraham drew near. The patriarch’s attitudes are well worthy of note: he sat (Genesis 18:1), bowed (Genesis 18:2), ran (Genesis 18:7), stood by (Genesis 18:8), went with them (Genesis 18:16), stood before the Lord (Genesis 18:22); here, he drew near. He drew near with awful reverence. — “I have taken upon me to speak unto the Lord, which am but dust and ashes.” The place whereon he stood was holy ground; and if he trod or crossed it, in the intensity of his desire, he never forgot that the most intimate fellowship of man with God must be mingled with the reverence of godly fear, which remembers that He is a consuming fire. He drew near in faith. — He had enjoyed a blessed prevision of the day of Christ. There had been revealed to Him that one perfect and sufficient Sacrifice, in virtue of which sinners are welcome to draw near to God. They have boldness to enter the holiest, and draw near with a true heart in full assurance of faith, who know the new and living way which Jesus has opened for us. He drew near as intercessor. — We never get so near God as when we plead for others. At such times we enter the holiest and innermost chamber, and talk to Him with an urgency which we dare not use for ourselves. Whilst the Syrophenician pleaded for her daughter, she came to the very feet of Jesus. Wouldst thou know the inner chamber? Go thither on errands for others. He drew near in intensity. — When Haman pleaded for his life, he fell on the Queen’s couch in the anguish of his soul. Sometimes God appears to hesitate; it is only to draw us on, ever further and deeper, till we awake to find ourselves alone in his presence. J R Miller - Abraham's Intercession for Sodom Genesis 18 Three travelers came one day to Abraham's tent door. They were strangers—he did not know them. Yet he treated them with warm-hearted hospitality. That was the custom of the East. Kindness was always shown to the stranger. No man's tent was his own alone—it was his and God's, and its shelter and comfort must be shared with any other who were passing through. Abraham rose eagerly when he saw the three men approaching, ran to meet them, bowed himself to the earth before them, and welcomed them into his tent, showed them the most gracious hospitality, and provided for them an abundant meal. At length Abraham learns that one of the men whom he had thus entertained was God Himself, and that the other two were angels from heaven. But at the time he had no thought that they were other than ordinary men. In the Epistle to the Hebrews this beautiful incident is used to teach the duty of entertaining strangers, reminding us that in doing so—some have entertained angels unawares. It is not likely that we shall have such visitors as Abraham had, that heavenly angels shall come to our doors unawares in the guise of book agents, peddlers, or strangers of any kind. Yet the lesson remains, teaching the duty that we should so treat all who come to our door as friends, neighbors or strangers, in whatever garb they come, that if it should turn out that they are angels—we shall not be ashamed to remember how we received them and treated them. William Bryant said that his rule was to treat every person who came to him in any way—as if he were an angel in disguise. It may not always be easy to do this—but this would seem to be the Christian rule. Jesus taught the lesson very clearly in His description of the Last Judgment, when He said that those who will be welcomed to the King's right hand will hear the words: "I was a stranger—and you took Me in;" while those on the King's left will hear, "I was a stranger—and you did not take Me in." If we knew that the stranger at our door needing welcome, love, shelter, and kindness were Christ Himself—how would we treat Him? Yet He says, "Inasmuch as you receive one of the least of these My brethren—you receive Me." Times have changed since Abraham's day, and we are not expected to entertain everyone who comes along—as this good old patriarch entertained these men. Yet there is a courtesy which we may show to all who cross our path, a kindly spirit and manner which will at least not give pain, and may give pleasure and help. We should not treat even a beggar or a tramp—in a way the remembrance of which will condemn us should we learn that he is really an angel in disguise. "Then the LORD said—I will surely return to you about this time next year, and Sarah your wife will have a son." These strangers brought to Abraham a promise that in a short time, a son should be born to him. Thus the patriarch's faith received another assurance to strengthen it. The time of waiting was now almost at an end. The messengers then rose up to depart, and Abraham accompanied them on the way. The Lord then told Abraham what he intended to do to Sodom—if he found the wickedness of the city as great as it had been reported to Him. When Abraham heard the words of the Lord, his heart went out in compassion for the people of Sodom, and especially for Lot, and he began his intercession. "Abraham drew near, and said." He drew near to the Lord when he began to plead. This showed his earnestness, also his great boldness and confidence. We may get from this example of Abraham's, several lessons for ourselves. One is that we ought to draw near to God in spirit when we plead with Him. If we are really in earnest we will do so. We should always have deep reverence in our heart when we approach God—but reverence need not keep us far away from Him. We are His children, and children do not dread a true father—nor stand far off when they desire to ask any favor of Him. God does not want us to come before Him as if we were slaves—but as His dear children. "Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help." "Having therefore boldness to enter into the holy place by the blood of Jesus—let us draw near with a true heart in fullness of faith." Abraham's intercession also showed a noble heart. Were the people of Sodom anything to him? Lot, his relative, was there—but Lot had not treated Abraham well; he had been ungenerous toward him. Yet Abraham did not nourish malice, and now, when doom is impending over Lot, he is quick to plead for him. Lot had been drawn away from God into the world—but this did not prevent Abraham's seeking to save him from destruction. Indeed, this only added to his interest and his compassion. We should pray for others—even though they have treated us badly. Jesus tells us to intercede for those who persecute us. But a careful reading of this narrative of Abraham's intercession, shows that he did not pray merely for Lot. Indeed, Lot's name is not mentioned at all in Abraham's prayer. Of course, it must have been that Lot was in his thought and compassion, in all his pleading—but not Lot only. It was for Sodom that he begged, for the saving of the city, not for the saving of his nephew alone. Abraham was a great-hearted man. A little while ago he fought for Sodom, not for Lot only, and rescued them. Now, when they were in far more terrible plight, he intercedes with God that they might be saved. We need to widen our praying, taking in all men. There is a striking contrast to Abraham's intercession, in the prayer of Lot as he fled from Sodom. He thought only of himself, and pleaded that he might not be driven to the mountain—but that the little town of Zoar nearby, might be made his refuge and spared for his sake. There is not a word spoken for Sodom or its people, in his pleading. The characters of the two men, Abraham and Lot, are revealed in nothing else more markedly, than in the reach of their prayers. As we look at Abraham standing before the Lord, interceding for the cities of the Plain, we are reminded of Christ as our Intercessor. He ever stands before God in heaven and pleads for us. We have a glimpse in one of His parables of His intercession for the impenitent. He pleads that the axe may not fall, that the fruitless tree may not be cut down—until He has tried in other ways to make it fruitful. Only the intercession of Christ spares the impenitent from speedy destruction. They are spared through Divine mercy that yet more may be done for their salvation. We have another glimpse of Christ's intercession in John's word, that if we sin we have an Advocate with the Father, Jesus Christ the righteous. In heaven He carries our affairs in His hands. When we sin, He acts as our Advocate, securing our deliverance. Abraham pleads God's own righteousness. "Shall not the Judge of all the earth do right?" He certainly will. We need not fear for a moment, that anything He does will be wrong. Some people worry about the fate of the heathen, and ask if God can be just and do so-and-so. A far better solution to such perplexity, is Abraham's, "Shall not the Judge of all the earth do right?" Surely we can trust Him with all such things, leaving them in His hands with perfect confidence. Other people have perplexity concerning the apparent lack of justness in the allotments of earth. Some godly people have little but trouble here on earth, while some very evil people have much prosperity. We have the same truth on which to rest all such seeming inequities. We do not know what is good and what is evil—in the way of earthly experiences. What we call trouble—may have more blessing in it for us than what we call prosperity. Then the end of life—is not in this present world. God may not make all things equal before death—but He has eternal years in which to adjust the equities! Abraham's intercession was humble and reverent. "O let not the Lord be angry, and I will speak." The Lord loves importunity in prayer. He delights in the earnestness of His children, when they call upon Him. Two of our Lord's parables enforce the duty of persistence in pleading. Christ's own example in the Garden, shows us that it is right to pray and pray again. The Lord is never angry with us for being urgent in intercession for others. No doubt He is grieved far more by our lack of earnestness, than by our importunity. All Christians should pray for the lost—as earnestly as Abraham pleaded for Sodom. Abraham first asked if God would spare the whole city in case fifty righteous men were found in it. He then asked if it would be saved though only forty-five were found, though only forty, though only thirty, though only twenty, though only ten. To each request came an answer of mercy. If there had been even so many as ten holy people in Sodom—the whole Plain, with all its cities and inhabitants, would have been spared from destruction for the sake of the ten! We do not know how many other cities, towns, and communities in the world—have been spared along the centuries, for the sake of the few righteous people who lived in them. The wicked make sport of the godly—yet they do not know how much they owe to them in a thousand ways. Infidels, while they scoff at Christians and caricature the gospel, forget that for the very blessings of their civilization, the things that brighten their homes—they are indebted to the Christianity which they so despise! The world, even the wicked world, will never know what it owes to its saints. We do not know, any of us, what our debt is to the godly, the true, and the holy about us. Our security in our Christian community, is the result of the influence of the praying lives round us. As saints diminish in a place, and the wicked multiply—life and property become insecure. Genesis 18:24 “Suppose there are fifty righteous within the city; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it? there: Ge 18:32 Isa 1:9 Jer 5:1 Mt 7:13,14 spare: Ac 27:24 Genesis 18 Resources - Multiple sermons and commentaries ABRAHAM'S INTERCESSORY LOGIC Suppose there are fifty righteous (saddiq; Lxx = dikaios) within the city; will You indeed sweep it away (saphah; Lxx - apollumi ) and not spare the place for the sake of the fifty righteous (saddiq; Lxx = dikaios) who are in it? - Note Abraham does not begin with 50 per cent of the population as righteous for he surely was aware of the widespread nature of the evil in Sodom and Gomorrah. So he begins optimistically thinking that there surely are at least 50 righteous souls in sin city. Sweep away gives us an an interesting picture of Jehovah "sweeping away" sinners with a "divine broom", in effect, "cleaning house!" God's coming judgment on the lost around us should occasion our prayers and intercession for their eternal souls. Sweep...away (saphah) is translated in the Septuagint with the verb apollumi which is a strong verb meaning to destroy utterly. Note carefully the verb pertains to destruction but not to annihilation and basically has to do with a created being that is irretrievably ruined and is no longer usable for his or her intended purpose. The inhabitants of Sodom and Gomorrah were ruined and had failed to achieve one of the main purposes of mankind, which is to glorify God. They did just the opposite, degrading or disparaging God's glory, and thus would justly receiving their reward of loss of life and existence on earth followed by solitary existence in eternal punishment. THOUGHT - Is your heart broken by the rising tide of sin in America and around the world? One wonders how far being full is the cup of evil (cf Ge 15:16KJV+)? May God raise up many "Abrahamic" intercessors for the countless lost souls around us that they might be rescued from temporal destruction and eternal torment. For the glory of the Lord. In the Name of the only Name that can rescue them, Jesus Christ (Acts 4:12+, Col 1:13+). Amen. Sweep away (destroy) (05595) saphah means to scrape or sweep away, to destroy, to perish, to be captured. The basic image of the root seems to be that of sweeping—both the process of heaping things together and of sweeping them away...The root is usually used in a hostile sense, particularly in contexts of judgment. The first four uses in Genesis 18 relate to the predicted destruction of Sodom and Gomorrah. Saphah described the fate of those in the rebellion of Korah when Moses "spoke to the congregation, saying, “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin.”(Nu 16:26+) Lot and his family were warned so that they would not be consumed with Sodom (Ge 19:15, 17+). Saphah - 18 v - add(2), captured(1), destroy(2), heap(1), perish(2), remove(1), snatched away(1), sweep away(2), swept away(6). Gen. 18:23; Gen. 18:24; Gen. 19:15; Gen. 19:17; Num. 16:26; Num. 32:14; Deut. 29:19; Deut. 32:23; 1 Sam. 12:25; 1 Sam. 26:10; 1 Sam. 27:1; 1 Chr. 21:12; Ps. 40:14; Prov. 13:23; Isa. 7:20; Isa. 13:15; Isa. 30:1; Jer. 12:4 Genesis 18:25 “Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?” Far be it from You: Jer 12:1 that the: Job 8:20 9:22,23 Ec 7:15 8:12,13 Isa 3:10,11 57:1,2 Mal 3:18 Shall: Dt 32:4 Job 8:3 34:17-19 Ps 11:5-7 58:11 94:2 98:9 Ro 3:6 Judge: John 5:22-27 Genesis 18 Resources - Multiple sermons and commentaries ABRAHAM APPEALS TO THE JUDGE OF ALL THE EARTH Far be it from You to do such a thing, to slay the righteous (saddiq; Lxx = dikaios) with the wicked (rasha'; Lxx = asebes = "ungodly"), so that the righteous (saddiq; Lxx = dikaios) and the wicked (rasha'; Lxx = asebes = "ungodly") are treated alike - Abraham appeals to God that His judgment is just and righteous and will not slay the righteous with the wicked. One is reminded of the two classifications (righteous, wicked) and two destinations (heaven, hell) of every soul ever born as described in Psalm 1:4-6+ which says "The wicked...are like chaff which the wind drives away. Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous. For the LORD knows (yada’) the way of the righteous, but the way of the wicked will perish." Far be it from You! Shall not the Judge of all the earth deal justly?” Abraham’s clear understanding of God’s character being able only to do what is good and totally above reproach was affirmed with this rhetorical question. J