The
Seed of promise, the Heir of the world, and the present
object of hope
Chapter 18 is again a new
unfolding of God's ways, here especially in connection
with the seed, already in a general way, as part of God's
purpose that it should be Abraham's seed according to
grace and promise when Hesh had no hope, and not
according to the flesh, but now specifically revealed as
a present thing to Abraham. This seed of promise is here
the main object in view, and the present immediate object
of hope. This is so on to the end of chapter 21. But I
apprehend, he* is here seen as heir of the world and
judge; while Abraham's personal relationship with God is
in grace, by promise, where he is not seen; and, so far,
has the ground of faith, and, in figure, a christian
position. Hence, God Himself being known (not merely His
gifts), Abraham rises higher than in chapter 15, and,
instead of asking gifts for himself, intercedes for
others. All is the effect of the gift of the heir being
known. After chapter 22 the proper figures of the church
as yet unrevealed come in, because the seed is raised: we
get, however, great individual principles here.
Abraham's
visitors; the rebuke of unbelief
Abraham is accustomed to
the divine presence, and it is quickly felt by him; and
although he says nothing referring to the divine glory
till the Lord is pleased to discover Himself, yet from
the first he acts with an instinctive deference which was
as fully accepted by Him who came. In verse 3 Abraham
addresses himself to One, yet speaks in his hospitality
to all, and to this they all answer, and inquire withal
for Sarai; but in verse 10 it is again individual, the
effectual promise of the Lord. In the rebuke of Sarah's
unbelief Jehovah reveals Himself. He judges flesh and its
unbelief, as He promises. Abraham accompanies the three
on their way; two go on, and Abraham is left alone with
Jehovah. In this respect it is a lovely scene of holy
consciousness and yet deferential waiting on the good
pleasure of God. The immediate promise of the arrival of
the seed is given. Abraham enjoys the most intimate
communion with Jehovah, who reveals His counsels to him
as to His friend. Intercession is the fruit of this
revelation (compare Isa. 6). Judgment falls on the world;
and whilst Abraham, on the top of the mountain, communes
with God of the judgment which was to fall upon the world
below, where he was not, Lot, who had taken his place in
it, is saved so as by fire. Righteousness which walks
with the world puts itself in the position of judge, and
is at the same time useless and intolerable. Abraham
escapes all judgment, and sees it from on high. Lot is
saved from the judgment which falls upon the world in
which he found himself. The place where Abraham enjoyed
God is for him a place of 3 sterility and fear: he is
forced to take refuge there in the end, because he is
afraid to be anywhere else.
Communion and
intercession; the patience and perfectness of judgment
with God
In general, Abraham has
the character here of communion with God, which faith,
without sight, gives—not by an indwelling Holy
Ghost, no doubt, according to the privilege of the saints
now (that was reserved for the time of fuller blessing,
when the church's Head should be glorified), but in the
general character of the blessing. The promised seed is
announced as to come, but not yet brought into the world,
that is, in the way of manifested glory. Meanwhile,
Abraham knows and believes it. God then treats him, as we
have seen, as a friend, and tells him, not what concerns
himself, but the world, (with a friend I speak of what I
have on my heart, not merely of my business with him);
and then, as he has received these communications from
God, so he intercedes with God—a stranger in the
place of promise, on high in communion with Him. And this
is still more the place of the saints now through the
Holy Ghost: the full communication of the mind and ways
of God in the word, and the Lord's coming to take them
up, so that this is the scene they live in by faith, and
founded on that comes intercession. Abraham had the
promise of the heir for himself already; here he is the
vessel of divine knowledge of what concerns the world
too. This puts him in the place of full grace, and so of
intercession. His faith associates him with the mind and
character of God. It brings out, withal, the patience and
perfectness of judgment with God.
Genesis 18 Bible Commentary
John Darby’s Synopsis
Chapter 18 is again a new unfolding of God's ways, here especially in connection with the seed, already in a general way, as part of God's purpose that it should be Abraham's seed according to grace and promise when Hesh had no hope, and not according to the flesh, but now specifically revealed as a present thing to Abraham. This seed of promise is here the main object in view, and the present immediate object of hope. This is so on to the end of chapter 21. But I apprehend, he* is here seen as heir of the world and judge; while Abraham's personal relationship with God is in grace, by promise, where he is not seen; and, so far, has the ground of faith, and, in figure, a christian position. Hence, God Himself being known (not merely His gifts), Abraham rises higher than in chapter 15, and, instead of asking gifts for himself, intercedes for others. All is the effect of the gift of the heir being known. After chapter 22 the proper figures of the church as yet unrevealed come in, because the seed is raised: we get, however, great individual principles here.
Abraham's visitors; the rebuke of unbelief
Abraham is accustomed to the divine presence, and it is quickly felt by him; and although he says nothing referring to the divine glory till the Lord is pleased to discover Himself, yet from the first he acts with an instinctive deference which was as fully accepted by Him who came. In verse 3 Abraham addresses himself to One, yet speaks in his hospitality to all, and to this they all answer, and inquire withal for Sarai; but in verse 10 it is again individual, the effectual promise of the Lord. In the rebuke of Sarah's unbelief Jehovah reveals Himself. He judges flesh and its unbelief, as He promises. Abraham accompanies the three on their way; two go on, and Abraham is left alone with Jehovah. In this respect it is a lovely scene of holy consciousness and yet deferential waiting on the good pleasure of God. The immediate promise of the arrival of the seed is given. Abraham enjoys the most intimate communion with Jehovah, who reveals His counsels to him as to His friend. Intercession is the fruit of this revelation (compare Isa. 6). Judgment falls on the world; and whilst Abraham, on the top of the mountain, communes with God of the judgment which was to fall upon the world below, where he was not, Lot, who had taken his place in it, is saved so as by fire. Righteousness which walks with the world puts itself in the position of judge, and is at the same time useless and intolerable. Abraham escapes all judgment, and sees it from on high. Lot is saved from the judgment which falls upon the world in which he found himself. The place where Abraham enjoyed God is for him a place of 3 sterility and fear: he is forced to take refuge there in the end, because he is afraid to be anywhere else.
Communion and intercession; the patience and perfectness of judgment with God
In general, Abraham has the character here of communion with God, which faith, without sight, gives—not by an indwelling Holy Ghost, no doubt, according to the privilege of the saints now (that was reserved for the time of fuller blessing, when the church's Head should be glorified), but in the general character of the blessing. The promised seed is announced as to come, but not yet brought into the world, that is, in the way of manifested glory. Meanwhile, Abraham knows and believes it. God then treats him, as we have seen, as a friend, and tells him, not what concerns himself, but the world, (with a friend I speak of what I have on my heart, not merely of my business with him); and then, as he has received these communications from God, so he intercedes with God—a stranger in the place of promise, on high in communion with Him. And this is still more the place of the saints now through the Holy Ghost: the full communication of the mind and ways of God in the word, and the Lord's coming to take them up, so that this is the scene they live in by faith, and founded on that comes intercession. Abraham had the promise of the heir for himself already; here he is the vessel of divine knowledge of what concerns the world too. This puts him in the place of full grace, and so of intercession. His faith associates him with the mind and character of God. It brings out, withal, the patience and perfectness of judgment with God.