15 Then Sarah denied, saying, | And he said, Nay; but thou didst I laughed not; for she was afraid. laugh.

void his truth, no one of his promises would ever be fulfilled. But he has assured us that this shall not be the case, and if any thing will put to shame our unbelief, surely this will. Such conde scension and compassion cannot but prevail upon us more forcibly than a thousand menaces.

what I know to be true;' a short but pungent reply, and when accompanied by the piercing and majestic look with which it was doubtless uttered, must have sunk to her very heart. But it was the wound of a friend, which is faithful. It seems to have been a signal mercy to her, thus to have had 15. Then Sarah denied, saying, &c. her secret sin detected and reproved. The above language, while it proved From this time we hear no more of her that he who uttered it was a discerner unbelief; on the contrary, the rebuke of the thoughts and intents of the heart, administered to her was effectual for covered Sarah's face with confusion. the confirming and establishing her But instead of confessing, or attempt- faith. In the account given of the most ing to extenuate her fault, she, in her eminent saints who were distinguished fright, denied the fact altogether. Alas, for their faith, Sarah herself is menhow awfully prolific is sin! One sel- tioned; and her faith is said to have dom comes alone. It generally brings been instrumental to the accomplisha multitude of others to justify or con- ment of that very promise, which in ceal it. But it is in vain to cover our the first instance she had disbelieved. iniquities. God sees through the cob- And how many have found similar web veil, and will charge upon us the reason to bless God for the fidelity of aggravated guilt which we thus fool- their friends, or for the inward rebukes ishly contract. We may imagine that of their own consciences! Had their what merely passes in our own minds sin passed without notice, they had has in a manner no existence, and may lived and died under its dominion; but almost persuade ourselves to think we by a timely discovery of it, they have are innocent. But in the presence of been led to repentance, and stirred up to God all such subterfuges are no better the exercise of virtues which they had than the fig-leaves of our first parents. previously neglected. In closing our When he judgeth, he will overcome. remarks upon the incident here record¶ For she was afraid. This sin-ed, we cannot forbear the suggestion, ful fear, or 'amazement,' as it is rendered in the Vulg. betrayed her into the denial of which she was guilty. For that reason the Apostle, 1 Pet. 3. 6, when he proposes Sarah as a pattern of obedience to women, though he makes no mention of her laughing, yet he does insinuate an indirect reflection upon her

fear;
'Whose daughters ye are, as
long as ye do well, and are not afraid
with any amazement.' In this respect
he would have them avoid following
her example. Nay, but thou didst
laugh. As if he had said, 'Do not deny

that we are admonished by it to beware of every thought, every publication, every person, that would teach us to receive even the minutest portion of the revelation of God with the feeling of incredulity, or the smile of ridicule. The protection of the most crowded assembly, the secrecy of the most private retirement, will be alike unavailing to shield us from the eye of him from whom no secrets are hid. Let us be careful that he never sees on our countenance the smile of distrust, the sneer of derision at his promises, his precepts

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

19 For I know him,

x ch. 12. 3. & 22. 18.

that he

Acts 3. 25. Gal. 3. 8.

will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken

y Deut. 4. 9, 10. & 6. 7. Josh. 24. 15. Eph. 6. 4. of him.

his household, that it should operate as a warning to his posterity in all future ages of the consequences of bold transgression, and a powerful motive to 'keeping the way of the Lord and do

of destruction till he had apprised him of his intention, and given him an opportunity of interceding for them. "The secret of the Lord is with them that fear him.' 18. Seeing that Abraham shall surelying justice and judgment.' But its conbecome, &c. Heb, being shall be i. e. shall assuredly become. Although God was pleased in the preceding verse to adopt the interrogative form of speech, yet it is to be considered as in fact a most emphatic negative. 'Shall I hide from Abraham that thing which I do? No, I will not, for 1 know,' &c. We have in this and the following verse the reasons assigned for the decision to which he comes. The first is the dignity and importance of his character, and the great things which he had purposed to do for him. It is a reason a fortiori; as if he had said, 'Seeing I have determined to bestow upon Abraham the greater favour of making him a great nation, and of blessing in him all other nations, surely I may confer upon him the less, of making him acquainted with my present purpose of destroying Sodom.' Where God has begun to do good to his servants he follows them with still accumulating mercies. The past is a pledge for the future, and they may, like Rachel, name their blessings 'Joseph,' saying, 'The Lord will yet add another.'

nection with the preceding verse seems too close to admit of this construction. We take it rather as a statement of the conditions on which the previous promise of enlargement and blessing should be fulfilled-conditions which Omniscience saw would be complied with on Abraham's part. 'Abraham shall become a great nation and a source of blessing to the world, because I know that he will be faithful in the discharge of his duties as the head of a family, and thus do what in him lies to perpetuate the promised good to his most distant posterity.' Whence it appears that although the promises to Abraham and his seed, and through them to the world, were absolute, yet Abraham's conduct forms an essential part of the plan. It was by a suitable system of means that the predicted end was to be brought about.-We cannot fail to perceive in this language in what high esteem family-religion is held by God and should be held by us. The honourable testimony which is here borne by the Most High himself to the character of Abraham, rests mainly on the ground of his foreseen exemplary per19. For I know him that he will com-formance of the duties of a father and mand, &c. This is usually understood a master. It was this pre-eminently by commentators as a second and separate reason for the proposed annunciation to Abraham, viz. that he would make good use of the intelligence afforded him, and so aim to impress it upon

which God saw and knew and acknowledged in Abraham, that he would use his influence in these relations aright; that he would not only advise and counsel his children and household

ally give their children and domestics good advice. But of how much account is that? Abraham did not satisfy himself with giving good advice to his household, but he 'commanded them.' He maintained authority in his family and exercised that authority for God. God saw that Eli reasoned and expostulated with his children, and that in a manner which at the present day many would consider as abundantly serious and severe ;-'Nay, my sons, this is no good report that I hear of you: ye make the Lord's people to transgress.' He even went further and reminded them of the day of judgment ;—' If one man sin against another the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?' But he still failed of his duty, and God cut off both him and his family, 'because his sons made themselves vile, and he restrained them not.' saw that the guilt and usurpation of Adonijah lay at the door of David, his too fond and indulgent parent;-' His father had not displeased him at any time in saying, Why hast thou done so?'

God

in the ways of God, confirming his | do it only in a tame, timid, and ineffecteachings by his own pious example, tual way? They may perhaps occasionbut he would command as a master, when he failed to influence as a father. Although it be admitted that a stern and despotic enforcement of religious duties upon the young, whether children or domestics, usually tends to evil, yet occasions will arise when parental authority must accompany parental prayers and precepts, if we would walk in the steps of faithful Abraham. As influence of whatever kind is a sort of delegated power with which God is pleased to invest us for his glory, it should be carefully exercised for the upholding and promoting his interests in the world. In particular, every thing that dishonours God, no less than that which is injurious to society, must be opposed with determined vigour. The violation of the Sabbath, the neglect of public worship, and all kinds of profaneness must be discountenanced in the most positive and peremptory manner. Parents and heads of families are bound to see to the moral deportment of all who are committed to their charge. They should feel a responsibility on the score of their spiritual and eternal interests. The economy of the household should be so ordered as to carry the conviction to their minds that the knowledge, the love, and the service of God is the great business of life, to which every thing else is to be subservient. We should aim to make known to them the way of the Lord,' and especially the way in which they may find acceptance with him in the last day. With this view their attendance upon the instituted ordinances of religion should be an object of special solicitude and inculcation. We should inquire from time to time into their knowledge of divine things, and their progress in the heavenly road. How many alas, are they who never employ their influence as heads of families at all for God, or who

And thus too, by some severe and heart-rending judgment will the delinquency of Christian parents be apt to be visited. True it is, that though we may command, we cannot ensure obedience to our commands; and in spite of our utmost efforts, there may be much amiss among those under our control. In Abraham's family there was a mocking Ishmael, in Isaac's a profane Esau, and in Jacob's many a sinful character. But for our encour. agement the inspired declaration, "Train up a child in the way he should go, and when he is old he will not depart from it,' will hold, if not as a universal, yet at least as a general truth. At all events, signal benefits will accrue to those who are brought up in the fear of God. Innumerable evils, which under

20 And the LORD said, Because | see whether they have done altothe cry of Sodom and Gomor-gether according to the cry of it, rah is great, and because their sin which is come unto me; and if is very grievous, not, 1 will know.

21

I will go down now, and

7 ch. 4. 10. & 19. 13. Jam. 5. 4. a ch. 11. 5. Exol. 3. 8.

a different education would have ensued, are prevented, and good habits are, for a time, at least, induced. And though afterwards the force of temptation may prevail to draw them aside from the good way, yet in a season of distress they may be brought to reflection, and the seed long buried in the earth may spring up, and as in the case of the prodigal son, bring forth fruit to their eternal welfare. The advantages of a father's house may be forgotten for a season; but in a day of adversity they may be remembered, and he that was lost may be found, and he that was dead be made alive. Let us then earnestly aspire to the commendation here bestowed upon Abraham. Let us aim at securing the same high testimony, so that God may say respecting each of us, 'I know him; I know his principles; he regards all that he possesses, his power, his health, his learning, his influence, as a talent committed to him by me, to be improved for the good of others and the glory of my name. I know his practice. He calls his family together from day to day, to unite in worshipping and serving me. He catechizes his children; he instructs his servants; he labours steadily and affectionately to guide them all into the way of peace. His heart is set upon these things; he enters into them as one who feels his responsibility, and has no wish but to approve himself to me, and to give up a good account of his stewardship at last.' Let us thus aim to be like Abraham in this world, that we may be numbered among his children in the world to come.

20, 21. And the Lord said- I will go down, &c. Rather, 'for the Lord had

b

b Deut. 8. 2. & 13. 3. Josh. 22. 22. Luke 16. 15. 2 Cor. 11.

said;' i. e. had said in his heart, had purposed. Descent here is of course but figuratively ascribed to God. There could be no change of place with him who is everywhere present; nor can examination be necessary to the eye of Omniscience. The language merely represents God as employing those means of investigation which are necessary to man to declare that all the acts of his vengeance are in perfect conformity to justice, and that he never punishes without the clearest reason. And surely if any thing can show unwillingness to punish, or a desire to see every thing in the most favourable light, or an anxiety like that of a tender parent to cleave to the last hope that his child is not irrecoverably lost; we have it in these words. It is speak ing of God indeed according to the manner of men, but it implies that he would look into the whole case; that he would be slow before he came to the resolution to inflict vengeance to the uttermost; that he would institute a careful inquiry to see whether what he knew to be bad, was incurably bad. In a word, it implies that if there was any possibility, consistently with justice, of sparing that devoted city, he stood ready, in heart and mind, to do it. If we rightly apprehend the drift of the whole narrative, vs. 20, 21, are inserted by way of parenthesis, in order to acquaint the reader with the main design for which the Lord, with his two accompanying angels, had descended and made this visit to Abraham. On any other interpretation it is not easy to understand the propriety of the expression, v. 21, 'I will go down,' when he had actually 'come down' already,