Yahweh said, “Will I hide from Abraham what I do, since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him? For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.”
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Genesis 18:17-19 sits inside this longer paragraph.
The men rose up from there, and looked toward Sodom. Abraham went with them to see them on their way. Yahweh said, “Will I hide from Abraham what I do, since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him? For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.” Yahweh said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know.”
Parallel Translations
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Yahweh said, “Will I hide from Abraham what I do,
since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him?
For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.”
-
And the LORD said, Shall I hide from Abraham that thing which I do;
Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
For I know him, that he 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 of him.
Show all 3 translations
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And the LORD said: 'Shall I hide from Abraham that which I am doing;
seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.'
Cross-references (43)
- 1 Timothy 3:4-5 (v19) one who rules his own house well, having children in subjection with all reverence; (but how could someone who doesn’t know how to rule…
- Deuteronomy 6:6-7 (v19) These words, which I command you today, shall be on your heart; and you shall teach them diligently to your children, and shall talk of…
- Deuteronomy 4:9-10 (v19) Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all…
- Ephesians 6:4 (v19) You fathers, don’t provoke your children to wrath, but nurture them in the discipline and instruction of the Lord.
- 2 Timothy 3:15 (v19) From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus.
Show all 43 cross-references
- Proverbs 6:20-22 (v19) My son, keep your father’s commandment, and don’t forsake your mother’s teaching. Bind them continually on your heart. Tie them around your…
- Deuteronomy 32:46 (v19) He said to them, “Set your heart to all the words which I testify to you today, which you shall command your children to observe to do, all…
- Deuteronomy 11:19-21 (v19) You shall teach them to your children, talking of them when you sit in your house, when you walk by the way, when you lie down, and when…
- 1 Chronicles 28:9 (v19) You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all…
- Psalms 34:15 (v19) Yahweh’s eyes are toward the righteous. His ears listen to their cry.
- Proverbs 22:6 (v19) Train up a child in the way he should go, and when he is old he will not depart from it.
- Galatians 3:8 (v18) The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In you all…
- 1 Timothy 3:12 (v19) Let servants be husbands of one wife, ruling their children and their own houses well.
- 2 Timothy 2:19 (v19) However God’s firm foundation stands, having this seal, “The Lord knows those who are his,” and, “Let every one who names the name of the…
- Joshua 24:15 (v19) If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the…
- Psalms 11:4 (v19) Yahweh is in his holy temple. Yahweh is on his throne in heaven. His eyes observe. His eyes examine the children of men.
- Psalms 25:14 (v17) The friendship of Yahweh is with those who fear him. He will show them his covenant.
- Psalms 78:2-9 (v19) I will open my mouth in a parable. I will utter dark sayings of old, Which we have heard and known, and our fathers have told us. We will…
- Amos 3:7 (v17) Surely the Lord Yahweh will do nothing, unless he reveals his secret to his servants the prophets.
- Job 1:5 (v19) It was so, when the days of their feasting had run their course, that Job sent and sanctified them, and rose up early in the morning, and…
- John 10:14 (v19) I am the good shepherd. I know my own, and I’m known by my own;
- Genesis 26:4 (v18) I will multiply your offspring as the stars of the sky, and will give all these lands to your offspring. In your offspring all the nations…
- 1 Samuel 2:30-31 (v19) “Therefore Yahweh, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But…
- Psalms 1:6 (v19) For Yahweh knows the way of the righteous, but the way of the wicked shall perish.
- Isaiah 38:19 (v19) The living, the living, he shall praise you, as I do today. The father shall make known your truth to the children.
- 2 Timothy 1:5 (v19) having been reminded of the sincere faith that is in you, which lived first in your grandmother Lois, and your mother Eunice, and, I am…
- 2 Samuel 7:20 (v19) What more can David say to you? For you know your servant, Lord Yahweh.
- Amos 3:2 (v19) “I have only chosen you of all the families of the earth. Therefore I will punish you for all of your sins.”
- John 15:15 (v17) No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I…
- John 21:17 (v19) He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time,…
- Acts 27:31 (v19) Paul said to the centurion and to the soldiers, “Unless these stay in the ship, you can’t be saved.”
- Acts 27:23-24 (v19) For there stood by me this night an angel, belonging to the God whose I am and whom I serve, saying, ‘Don’t be afraid, Paul. You must stand…
- Genesis 17:23-27 (v19) Abraham took Ishmael his son, all who were born in his house, and all who were bought with his money: every male among the men of Abraham’s…
- Genesis 19:24 (v17) Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.
- Galatians 3:14 (v18) that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith.
- James 2:23 (v17) So the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him as righteousness,” and he was called the…
- Genesis 12:2-3 (v18) I will make of you a great nation. I will bless you and make your name great. You will be a blessing. I will bless those who bless you, and…
- Genesis 22:17-18 (v18) that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the…
- 2 Kings 4:27 (v17) When she came to the man of God to the hill, she caught hold of his feet. Gehazi came near to thrust her away; but the man of God said,…
- 2 Chronicles 20:7 (v17) Didn’t you, our God, drive out the inhabitants of this land before your people Israel, and give it to the offspring of Abraham your friend…
- Psalms 72:17 (v18) His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
- Acts 3:25-26 (v18) You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘All the families of the…
- Ephesians 1:3 (v18) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
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John Calvin 1540 · Public Domain On vv17–19 17. Shall I hide from Abraham? Seeing that God…
17. Shall I hide from Abraham? Seeing that God here takes counsel, as if concerning a doubtful matter, he does it for the sake of men; for he had already determined what he would do. But he designed, in this manner, to render Abraham more intent upon the consideration of the causes of Sodom’s destruction. He adduces two reasons why He wished to manifest his design to Abraham, before he carried it into execution. The former is, that he had already granted him a singularly honorable privilege; the second, that it would be useful and fruitful in the instruction of posterity. Therefore, in this expression, the scope and use of revelation is briefly noted.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv17, 19 Jehovah the Hebrew word which we call Lord, showeth…
Jehovah the Hebrew word which we call Lord, showeth that this Angel was Christ: for this word is only applied to God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–19 Gen 18:17 And the LORD said, Shall I hide…
Gen 18:17 And the LORD said, Shall I hide from Abraham that thing which I do;
Ver. 17. Shall I hide from Abraham?] My bosom friend. He shall be both of God’s court, and his council. His "secret is with them that fear him". {Psa 25:14} The kings of Israel had some one courtier, called the king’s friend by a specialty, to whom they imparted arcana imperii , state secrets. Such an office had Abraham about God, who calls him "Abraham my friend." See what our Saviour saith to all his, Joh 15:15. "This honour have all his saints."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–19 q.d. I will not, cannot hide it; it is…
q.d. I will not, cannot hide it; it is against the laws of friendship to conceal my secrets from him. The interrogation here is in effect a negation, as elsewhere. Compare 2Sa 7:5, with 1Ch 17:4; and Mat 7:16, with Luk 6:43. See also Amo 3:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–19 And the Lord said,.... Either unto Abraham himself, so…
And the Lord said,.... Either unto Abraham himself, so leading on to what he was about to make known to him; and without supposing this it will be difficult to account for Abraham's intercession for Sodom upon this: or to the two angels with him; not as consulting them whether he should or no do what he next suggests, but to give to them Abraham's just character, and the reasons of his using him in such a friendly manner: or it may be, to the other divine Persons, the Father and Spirit, one with the Son of God, and always present with him:
shall I hide from Abraham the thing which I do? which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers (a) observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him.
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(a) Targ. Jerus. & Jarchi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 19 Shall I hide from Abraham that thing which I…
Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–19 Verse 17. Shall I hide from Abraham] That is,…
Verse 17. Shall I hide from Abraham] That is, I will not hide. A common mode of speech in Scripture - a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Gen 18:17. Shall I hide from Abraham that thing…
Gen 18:17. Shall I hide from Abraham that thing which I do — Thus doth God in his counsels express himself after the manner of men, with deliberation. “The secret of the Lord is with them that fear him.” Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v17 the Lord said, Shall I hide--The chief stranger, no…
the Lord said, Shall I hide--The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 19 17. Shall I hide… which I do — Here,…
17. Shall I hide… which I do — Here, again, Jehovah speaks in his own name and person, and the style of the narrative gives a lifelike reality to every circumstance. How like a bosom friend he speaks! The Septuagint reads: “By no means will I hide from Abraham, my child, what I do.” From such companionship Abraham was truly called “the friend of God.”
2Ch_20:7; Isa_41:8; Jas_2:23.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–19 17. And the Lord said] i.e. within Himself: cf.…
17. And the Lord said] i.e. within Himself: cf. Gen_20:11, “I thought,” lit. “I said.”
Shall I hide from Abraham] With the thought of this verse, cf. Amo_3:6-7, “shall evil befall a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Here Jehovah purposes to reveal His intention to Abraham on account of his position as one who was in covenant relation, and the recipient of the promise (Gen_18:18).’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v19 (19) For I know him, that he will.—This translation…
(19) For I know him, that he will.—This translation has most of the Versions in its favour, and means that Abraham’s good conduct earns for him the Divine condescension. But the Hebrew is, For I have known him in order that he may command his sons, &c. It gives God foreknowledge of the purpose for which He had called Abraham as the reason for thus revealing to him the method of the Divine justice. And this purpose was, that from Abraham should spring a nation whose institutions were to be fraught with Divine truth, whose prophets were to be the means of revealing God’s will to man, and of whom, as concerning the flesh, the Messiah should come. What more fitting than that one appointed to fill so noble a calling should also be raised to the rank of a prophet, and be permitted to share in the Divine counsels? This rendering closely agrees with what is said in Gen_18:18 about Abraham growing into a mighty nation; and it was the unique and high purpose for which this nation was to be called into being which brought Abraham into so close a relation to Jehovah.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–19 And the Lord said (to himself), Shall I hide…
And the Lord said (to himself), Shall I hide from Abraham the LXX interpolate, tou paidov mou; but, as Philo observes, tou filou mou would have been a more appropriate designation for the patriarch (cf. 2Ch_20:7; Isa_41:8; Jam_2:23) that thing which I do. Ie. propose to do, the present being used for the future, where, as m the utterances of God, whose will is equivalent to his deed, the action is regarded by the Speaker as being already as good as finished (vide Ewald, "Hebrews Synt.," Gesenius,
Ver. 17.
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Sodom"s doom revealed.
I THE REASON OF THE REVELATION.
1. Abraham"s new position. Having been lately taken into covenant with God, allied by the holy tie of a celestial friendship to Jehovah, the patriarch seemed in the Lord"s eyes to occupy a footing of intimacy before him that demanded the disclosure of Sodom"s impending doom. That footing the patriarch no doubt owed to Divine grace sovereign, unmerited, free; but still, having been accorded to him, it is, by a further act of grace, represented, as laying God himself under certain" obligations towards his servant. So the secret of the Lord is with them that fear him, and he will show them his covenant". (Psa_25:14)
2. Abraham"s new prospects. About to become the head of a great nation, it was natural to suppose that Abraham would be profoundly interested in all that concerned mankind. As the head of the Old Testament Church too, which had just been constituted, (Ge 17) there existed a special reason for his being properly instructed as to the impending judgment of Sodom. Upon him would devolve the interpretation to the men of his day of the significance of that event. Rightly viewed, this is one of the proper functions of the Church on earth to explain God"s judgments to the unbelieving world. Hence "the Lord God doeth nothing but he revealeth his secret unto Ms servants the prophets". (Amo_3:7)
3. Abraham"s new responsibilities. These were the cultivation of personal and family religion, which devolved upon him with a new force and a heavier degree of obligation than they did before in consequence of his new standing as a Church member. God having graciously assigned this position within the Church in order that he might command his children and his household after him, by means of religious instruction as well as through the influence of personal example, to fear God, it was needful that he should be informed as to the ground, at least, of the coming judgment on the cities of the plain.
II THE REASON OF THE RETRIBUTION. This was the wickedness of Sodom, which was
1. Exceedingly heinous as to its character. Minutely detailed in the ensuing chapter, it is here only indirectly mentioned as something grievous in the sight of God. All sin is inherently offensive in the eyes of the Almighty; but some forms of wickedness are more presumptuously daring or more intrinsically loathsome than others, and of such sort were the sins of. (Gen_19:1)
2. Exceedingly abundant as to its measure. It was "multiplied" iniquity of which the Sodomites were guilty; and this not simply in the sense in which the sins of all may be characterized as beyond computation, (Psa_19:12 Psa_40:12) but in the sense that their hearts were set in them to do evil, (Ecc_8:11) so that they worked all manner of uncleanness with greediness. (Eph_4:19)
1. Exceedingly clear as to its commission. Though God speaks of making investigation into the sins of Sodom, this was really unnecessary. The moral degeneracy of the inhabitants of the Jordan valley was one of the "all things" that are ever "naked and manifest" unto his eye. So nothing can hide sin from God (2Ch_16:9; Pro_15:3; Amo_9:8)
2. Exceedingly patent as to its ill desert. This was the reason why God employed the language of Ver. 21. He meant that though the guilt of Sodom was great, he would not let loose his vengeance until it should be seen to be perfectly just. Nothing would be done in haste, but all with judicial calmness.
Lessons:
1. The impotence of anything but true religion to purify the heart or refine a people.
2. God is specially observant of the wickedness of great cities.
3. When great cities sink to a certain depth in their wickedness they are doomed to perish.
4. When God"s judgments overtake a nation they are ever characterized by justice.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v19 For I know him, that he will command his…
Gen_18:19
For I know him, that he will command his children and his household after him
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Family religion
I.
THE LIGHT IN WHICH ABRAHAM APPEARS IN THIS PASSAGE; AND HOW HE WAS QUALIFIED FOR THE DUTY HERE ASCRIBED TO HIM.
1. A man of knowledge.
2. A man of piety.
3. A man of virtue.
4. A man of authority.
5. A man of fidelity.
6. A man of diligence.
II. THE NATURE OF THIS DUTY; OR HIS ENDEAVOURS FOR THE GOOD OF HIS FAMILY.
1. He not only prayed with and before his family, but interceded for them as a priest.
2. He was a prophet in his family.
3. He was a king in his house, and used authority.
III. HOW PLEASING IT WAS TO GOD, AND THE BLESSED CONSEQUENCES THEREOF TO ABRAHAM AND HIS FAMILY. Observe--The reason why God would hide nothing from Abraham. For I know him, &c. Abraham was communicative of his knowledge, and improved it to the good of those under his care, and therefore God resolved to make communications to him. The way to the accomplishment of Gods promises: That the Lord may bring upon Abraham that which He hath spoken of him. Family-blessings arise from family religion;--temperance, frugality, industry, discretion--peace, quietness, love, harmony--the favour, protection, and care of God; His direction and aid--all necessaries (Psa_37:25; Mat_6:33)--prosperity, as far as will be good for us, and our families. (J. Benson, D. D.)
The parental empire
The text implies--
I. THAT A PARENT IS INVESTED WITH REGAL AUTHORITY.
II. THAT A PARENTS AUTHORITY IS TO BE WIELDED IN SUBORDINATION TO THE DIVINE.
III. THAT A PARENT WHO THUS WIELDS HIS AUTHORITY ENSURES THE FULFILMENT OF THE DIVINE PROMISE IN HIS EXPERIENCE. (Homilist.)
Lessons
1. Gods knowledge of souls giveth them capacity of receiving his revelations. The knowledge of His election and approbation.
2. Gods knowledge determines souls unto duty and doth commend them for it, so it did to Abraham.
3. Gods known ones will command for God all within their power.
4. Children and servants are to be commanded by Gods approved rulers to keep close to His way.
5. Saints known of God will take care for their seed to serve God after their departure. Succeeding generations are their care.
6. The commands of godly fathers and governors are answered fruitfully where God knoweth souls.
7. Keeping the way of Jehovah and doing justice are inseparably enjoined and performed.
8. Such souls are fittest to receive discoveries of Gods purposed judgments, who make the best use of them.
9. The full accomplishment of all promises in Christ are the consequents of duty, caused by them.
10. God will bring home all the good promised in Christ unto His covenant ones.
11. God will not hide any thing that is good from the people of His promise; He showeth evil to avoid it.
12. What God hath vouchsafed and spoken to Abram hath always been with respect unto His Churchs good. So in this case to the Church in his family (Gen_18:19). (G. Hughes, B. D.)
Parental government of a family
I. We are to consider, WHO THEY ARE THAT COMPOSE A FAMILY. Some families are smaller, and some are larger than others. Families are usually composed of parents and their children, which are sometimes less, and sometimes more numerous. But parents may have other children and youths committed to their care and instruction, and those equally belong to their family. Besides their own and other children, they may have those whom they employ in their service, and who reside in their house; and these all belong to their family. They may also have some persons whom they invite to reside with them gratuitously. These likewise belong to the family. In a word, all whom they permit to enter under their roof for pleasure, entertainment, protection, or relief, belong to their family for the time being. Parents are heads of their families, whether larger or smaller, and whether they are composed of persons of different ages, characters and conditions, or not. Their parental authority extends to every individual of their family.
II. WHAT IS IMPLIED IN PARENTAL AUTHORITY, OR WHAT IT GIVES PARENTS A RIGHT TO DO IN RESPECT TO THEIR CHILDREN AND HOUSEHOLDS. And here it may be observed--
1. That it gives them the right of dedicating them to God.
2. Parental authority gives parents the right of instructing their children, as well as the right of devoting them to God.
3. Parental authority gives parents a right to restrain, as well as to instruct their children and households. Children and youth are naturally inclined to vanity and vice, from which they need to be guarded and restrained, not only by instruction, admonition and advice, but by proper authority.
III. THE IMPORTANCE OF EXERCISING PARENTAL AUTHORITY. This will appear, if we consider the great and happy consequences which family government tends to promote.
1. Family government directly tends to promote family religion.
2. The proper exercise of parental authority is highly important, as it tends to propagate religion from generation to generation, throughout the world.
3. The proper exercise of parental authority directly tends to promote both temporal and spiritual prosperity.
Improvement--
1. If it be so important, as has been said, that parents should properly exercise parental authority over their children and households, then it is highly important that they themselves should be pious.
2. If it be so important that parents should duly exercise their parental authority over their children and households, as has been said, then they are entirely inexcusable and guilty, if they neglect to do it.
3. If the proper exercise of parental authority be so important as has been said, in order to promote and perpetuate religion, then we may discover the primary cause of the declension of religion in any place where it has prevailed and flourished. It must be primarily and principally owing to the neglect of parents in exercising their parental authority over their children and households.
4. If the proper exercise of parental authority be so important, as has been said, to promote and perpetuate religion, then we may discover the primary cause of the prevalence of religious errors at this day in this land.
5. We learn from this subject, to whom it primarily and principally belongs to bring about a reformation in piety and virtue. It certainly belongs to parents in particular. And is there a pious or sober parent, who will not acknowledge that a reformation is necessary? (N. Emmons, D. D.)
Family training
I. WE SEE THE HIGH VALUE GOD PLACES ON EARLY SPIRITUAL TRAINING. Children and servants are both to be brought under religious influence.
II. WE SEE THAT GOD NOTICES HOW SPIRITUAL TRAINING IS CARRIED ON. God could trust Abraham. He would command, not in dictatorial tones of tyrant, but by power of consistent life. Devout advice. Gentle firmness.
III. WE SEE THAT GOD MADE THE BESTOWMENT OF INTENDED BLESSINGS DEPENDENT ON THE FAITHFUL DISCHARGE OF DUTY. (F. Hastings.)
Christian culture
I. The first duty of the head towards his household, relates to the DAILY WORSHIP of God.
II. RELIGIOUS INSTRUCTION.
III. FAMILY GOVERNMENT. (The Homiletic Review.)
Religion in the family
WHAT ARE THE PRACTICAL ELEMENTS OF WHICH THIS RELIGION IS COMPOSED?
1. Every parent or guardian of a family is in duty hound to maintain proper domestic government.
2. The religious education of the family properly devolves upon the parent.
3. God must be worshipped in the family.
4. Religion in the family will be discovered in the exemplification of the Christian temper.
II. We come to consider THE BLESSED RESULTS THAT ATTEND RELIGION IN THE FAMILY. The personal benefits, we apprehend, will be considerable; but we purpose to consider the relative advantages of religion in the family.
1. The conduct we have described will have an important bearing on the domestics, as to their future character and final destiny.
2. Your piety as parents will have an important bearing on the peace and happiness of the family. Behold how good and how pleasant it is for brethren to dwell together in unity!
3. You may further consider that your religion in the family has an important bearing on society. Society is becoming increasingly corrupt--the rising race threaten to outdo their parents in crime; iniquity abounds. The want of religion in the heads of households has contributed in no small degree to this growing deterioration. (John Williams.)
The true principle of education
I. Now, you should observe THE PECULIARITY OF THE EXPRESSION, I KNOW HIM THAT HE WILL COMMAND HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM. Such an expression seems to imply that there is no tendency in children to walk in the right way. They have to be dealt with in the way of command--as though, if left to themselves, the almost certainty is that they will walk in the wrong. And this is a great though melancholy truth never to be lost sight of, in our reasonings upon man and religion. And the moment it is proved that children are given into our keeping with a tendency to evil, we are bound to consider that it rests with ourselves to counteract evil tendencies, just as though it were wholly dependent on us whether they should grow up into the righteous or the unrighteous. Let us learn from every instance of stubbornness in children, from every outbreak of passion, from every spiteful action, from every petty quarrel, that we are in boyhood the very miniatures of what we should all be in manhood, if it were not for the grace of God, and that therefore, in dealing with a child, we have not to deal with unoccupied soil, but with soil already impregnated with the seeds of moral evil; and, oh! let this knowledge persuade us of the importance of the duty, and also of the difficulty of thoroughly following the example of Abraham, of whom God could say--I know him that he will command his children and his household after him. But here we come to a most important question, as to the manner in which the example may most efficiently be copied. We have a thorough belief that the great secret of training lies in the always regarding the child as immortal. The moment that this is kept out of sight we scheme and arrange as though the child had to live only upon earth, and then our plans not being commensurate with the vastness of their object will necessarily be inadequate to the securing its good. Educate on the principle that you educate for eternity, otherwise it is impossible to produce a beneficial result. If it be a sound maxim, and sound it must be, for Christ Himself delivered it, that the direct way of obtaining such things as are good for us upon earth is to seek first the kingdom of God and His righteousness, what is it but the carrying this maxim into the business of education to count that the best mode of improving the mind, of forming the manners, and of fitting for a profession, is never to suffer the present world to keep the next out of sight, to draw every motive from eternity, and to make every pursuit terminate in God? Only remember, that in carrying out any theory of religious education, far more will depend on example than on precept.
II. But we come now to consider THE PROMISE WHICH IS CONTAINED IN OUR TEXT, AND WHICH MAY SERVE TO ENCOURAGE US IN OUR ENDEAVOURS TO COPY THE PATRIARCHS EXAMPLE. They shall keep the way of the Lord, to do justice and judgment. But do children who have been rightly trained always turn out well? When you come to think on what right training is, a system of example as well as of precept, you must assuredly see how likely it is that the best training has been defective--that even parents who have taken most pains have failed in thoroughly educating their children for God; and of course it is vain to urge that the Divine promise has not been accomplished, so long as there could be doubt as to whether the condition on which it is made has been rigidly complied with. But having delivered this caution, we may proceed to state our thorough conviction, that when parents have done their best to bring up their children in the fear of the Lord, the almost invariable result is, that, sooner or later, these children become what they have wished them to be. It is not that children will walk from the first without any deviation in the course which the parent anxiously prescribes; there is no promise to this effect in Scripture; Solomon only says of the child trained in the right way, that when he is old he will not depart from it; and the word rendered old does not mark youth or manhood, as distinguished from infancy or child-hood--it belongs strictly to the decline of life, to the season of decrepitude and grey hairs. It is the word used, for example, of Isaac, when it is said--And it came to pass, when Isaac was old, and his eyes were dim. Our text, as we have already said, by the using the words after him seems equally to be looking on to some distant day, as if God would throw parents altogether on their faith, and emphatically warn them against thinking labour lost, because as yet they can discern none of its fruits. In place of despairing, ought not the stubbornness of the soil to be but an argument for increased diligence in all the arts of moral husbandry--seeing that it is on patient continuance in well-doing that a recompense is promised by the word of our God? We find, then, the greatest material for consolation in such a passage as our text. We would not ask a stronger encouragement. The emphatic remonstrance of a parent with a dissolute child is not necessarily thrown away because the child persists in his dissoluteness; it may come up with all the touching tones of the remembered voice when the parent has long lain in the grave, and work remorse and contrition in the prodigal. (H. Melvill, B. D.)
Duties of parents
A well-ordered, godly household is among the noblest triumphs of our Christianity.
I. Let us first consider the duties of parents to their children in the years of INFANCY AND CHILDHOOD. The first anxiety of the parents will be about the infants reception into the Church. And it is a question of no light or ill-considered moment with the pious parents to determine who shall undertake for the child in that holy sacrament; who, in the event of their own early removal, would be most likely to enter into the responsibilities and sanctity of sponsorship, and so give a practical reality to that orphans promise, When my father and my mother forsake me, the Lord will take me up. I shall presume to offer suggestions to mothers bearing on the treatment of children in their very earliest years.
1. Thus I exhort you to begin cultivating, even in infancy, the principle of prompt and unquestioning obedience.
2. Passing, however, from the infant stage to that commonly designated as childhood, I proceed to offer some suggestions on the best mode of cultivating the religious affections at this period.
3. But, in connection with the formation of the religious character in childhood, we must consider how far it is expedient to impress upon the mind at this tender age anything of stated and compulsory attention to the practical duties and exercises of the Christian life.
II. But let us proceed to consider the duties devolving on parents towards their children at the second stage, or the PERIOD USUALLY ASSIGNED TO THEIR SCHOOL LIFE. But, in relation to the treatment of children at this period of life, the point which of all others will be found to task parental judgment and discrimination most is how to order the discipline of correction or reproof. The discipline itself must, of course, begin from the very earliest period. Let us see what forms of correction seem to be here forbidden.
1. Thus the language may be taken to forbid all angry and intemperate correction,
2. Again, these prohibitions of the apostles extend to that cold, distant, and forbidding demeanour which some fathers think essential to the maintenance of parental authority; but which, in effect, turns the reverence of children into slavish fear.
3. But these are negative directions. What suggestions are to be offered towards a plan of temperate, judicious, and yet firm and effectual correction? Of these some are obvious and general; as, for instance, that all correction be administered upon principles of the most righteous fairness. Again, it should always be apparent to children that you are driven to the use of correction by a loving necessity--by the affection you bear to their souls.
4. But a more important direction for the administering of reproof is to be given, founded on the law for dealing with offenders, laid down by our Lord Himself. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother. Here is an excellent model for parental reproofs. First, let a little time elapse after the wrong is done to give opportunity for reflection.
III. The third class of suggestions to be offered on the duties which parents owe to their children has respect to the interval between the CLOSE OF THE EDUCATION PERIOD and the time when the parental roof is quitted, and entrance has to be made on the active duties of life.
1. And here the first subject of anxious thought to the parent will be a devout and earnest preparation for the rite of Confirmation.
2. A second counsel for this period goes to recommend a careful avoidance of all needless and irritating restrictions upon children; all tightly held reins upon their reasonable choice and liberty; all those offending reminders of an unmitigated and unlightened yoke which might tempt them to leave the parental roof before the time.
3. We may conclude with one other suggestion having reference to the choice of a calling for our children, or their ultimate settlement in life. (D. Moore, M. A.)
Family religion
I. THE DUTY OF FAMILY RELIGION IS CLEARLY DERIVED FROM SCRIPTURE BY THE CASE OF ABRAHAM. When it is said that God knew, that is, approved him in his conduct, in that he commanded his children and household after him, we must consider such approbation extended to all who tread in the steps of Abraham in this particular. It is clearly the duty of every Christian to do all the good which he can during the time of his sojourn here upon earth, whether as relates to the bodies or the souls of men. The more nearly persons are allied to us, the more binding is the duty. The master of a family then must improve his talent. His influence and authority is a sacred trust to be accounted for at the great day. I infer, therefore, upon these grounds the duty of family prayer. In addition to this, all the members of a household have many wants and share many blessings in common, and therefore all should join together in a common service of prayer and praise.
II. Having thus pointed out the duty of family prayer, WE MAY CONSIDER THE ADVANTAGES RESULTING FROM IT. It is an acknowledgment day by day of Gods right over us, of our dependence on Him for everything which we enjoy, either as relates to time or eternity. It is a solemn memento to all the members of a household that God is greatly to be feared. It is a positive channel by which our heavenly Father conveys multiplied blessings to those who wait upon Him. Moreover it tends to unite together the members of a family, and to lessen those jars and dissensions which often interrupt the peace of households.
III. But THERE ARE DIFFICULTIES IN THE WAY OF FAMILY PRAYER TO BE CONSIDERED. First, as to the time and manner of conducting it. Only determine to begin the practice, and the fit time will easily be found. But again, a difficulty may be urged that persons are not always in a becoming state of mind to pray, and that therefore it is not desirable or advantageous to appoint a set time for prayer. This would be a valid argument against all appointed seasons of prayer whatever, and I believe that we enter upon most dangerous ground in admitting any force in such an objection. We must stir up the gift of God within us, and this most especially by calling upon Him to enable us to pray, and by setting ourselves to pray in dependence on the Holy Spirit who helpeth our infirmities.
IV. We have now to consider How FAMILY PRAYER OUGHT TO BE CONDUCTED. Let it be done with gravity, reverence, and seriousness, as becomes the Almighty Being whom we are going to address, and in whose special presence we are about to appear. Let this be done, where it is possible, both morning and evening; in the morning before the members of the family disperse to their several employments, and in the evening at a convenient hour before they retire to rest. (H. J. Hastings, M. A.)
Family worship: its propriety and utility
I. The OBLIGATION we are under to maintain the worship of God in our families.
1. And here we will first of all observe that family worship is reasonable in itself. Shall the father of a human family be respected in his person, acknowledged in his authority, and loved for his paternal kindness; and shall the one common Father of all, the Creator, Redeemer, and Sanctifier of mankind, and the God of all our mercies, remain unrespected, unacknowledged, unloved?
2. Moreover, family worship comes recommended to us by many scriptural examples. Joshuas well-known determination was: As for me and my house, we will serve the Lord. When David had brought the Ark of the Covenant from the house of Obed-edom, and set it in the midst of the tent which he had pitched for it, he returned to bless his house. Job, fearing lest his sons in the unchecked gaiety of their hearts should blaspheme the Lord, rose up early in the morning and offered sacrifices for them all, and thus did Job continually. Cornelius was a devout man--one that feared God with all his house, and prayed to God alway. We read of the Saviour praying with His disciples as well as for them, and often did He privately instruct them.
II. The ADVANTAGES derivable from family worship.
1. The continuance and prevalence of piety in our families is, in a good measure, assured by family worship.
2. Family worship, too, when prudently conducted, is attended with this advantage--it tends to promote unity and peace in households.
3. Another great advantage resulting almost necessarily from the practice of family worship is the preservation of a sense of Divine anal spiritual things in the mind.
4. A further advantage derivable from family worship is the efficiency it gives to ministerial labour.
5. And whatever advantage the worship and service of God in our families failed to produce, our performance of a plain and acknowledged duty would bring with it its own rich reward. As in Psa_19:11, we read, In keeping Gods commandments there is a great reward.
III. The EXCUSES made for neglecting family worship.
1. An excuse made by many for neglecting family worship is want of ability to pray in the presence of others, or to lead a familys devotions. Now, it so happens that this is almost the only case in which people pretend to have a very mean opinion of their own abilities. But, admitting you have no ability to do so, you may seek and ask it.
2. Others, again, will say, We fear being ridiculed; we fear we shall be thought too strict and precise in our domestic habits. Here, however, I would observe: The irreligion of the multitude should be a powerful incentive with us to cherish religious habits and the fear of God in our houses.
3. Another excuse urged by some is, We have no time. Bring this excuse to the Bible. Abraham had flocks and herds exceeding many, and very much cattle. Job, too, had the same. Joshua was the leader and commander of all the armies of Israel. David occupied a throne, and had all the cares of government on his mind. But have you really no leisure?--none for amusement?
4. A final excuse we shall notice is this, Fear of personal restraint. This excuse, if we mistake not, lies at the root of almost every other. Let the heart be examined, and many a one will find there, I am fearful of a restraint upon myself; I am afraid if I have daily family worship in my house I shall not be able to indulge myself and enjoy the world as I am disposed to do; more will be expected from me then than is expected now; I must be consistent; if I say, Hallowed be Thy name, I must not take the name of God in vain. (W. Mudge, B. A.)
My mother never tells lies
Some females, says The St. Louis Observer, met at the house of a friend, in this city, for an evening visit, when the following scene and conversation occurred:--The child of one of the females, about five years old, was guilty of rude, noisy conduct, very improper on all occasions, and particularly so at a strangers house. The mother kindly reproved her. Sarah, you must not do so. The child soon forgot the reproof, and became as noisy as ever. The mother firmly said, Sarah, if you do so again I will punish you. But not long after Sarah did so again. When the company were about to separate, the mother stepped into a neighbours house, intending to return for the child. During her absence the thought of going home recalled to the mind of Sarah the punishment which her mother told her she might expect. The recollection turned her rudeness and thoughtlessness to sorrow. A young lady present observing it, and learning the cause, in order to pacify her, said, Never mind, I will ask your mother not to whip you. Oh, said Sarah, that will do no good; my mother never tells lies. Said my informant, who is also a parent, I learned a lesson from the reply of that child which I shall never forget. It is worth everything in the training of a child to make it feel that its mother never tells lies. (Moral and Religious Anecdotes.)
Parents, a blessing
I thank God for two things, yes, for a thousand; but for two among many--first, that I was born and bred in the country, of parents that gave me a sound constitution and a noble example. I never can pay back what I got from my parents. If I were to raise a monument of gold higher than heaven, it would be no expression of the debt of gratitude which I owe to them for that which they unceasingly gave, by the heritage of their body and the heritage of their souls, to me. And next to that I am thankful that I was brought up in circumstances where I never became acquainted with wickedness. (H. W. Beecher from his last public letter.)
The blessedness of submission to parents
A child who had been trained in the ways of religion by a parent who was kind, but judiciously firm, as she sunk to rest in peaceful reliance on her Saviours love, affectionately thanked her beloved mother for all her tender care and kindness, but added, I thank you most of all for having subdued my self-will. And why so much gratitude for the mothers faithful discipline? Doubtless because the child regarded it as preparatory to the submission of her will to God, and thus instrumental of her salvation.
Family religion
Religion in thy house must of necessity be minded, or the whole family is cursed. The naturalists observe of the eagle that, building her nest on high, she is much maligned by a venomous serpent called parias, which, because it cannot reach to the nest, maketh to the windward, and breathes out its poison, so that the air being infected, the eagles young may be destroyed; but by way of prevention, the eagle, by a natural instinct, keepeth a kind of agate stone in her nest, which, being placed against the wind, preserveth her young. Satan, the crooked serpent, is ever busy to poison the air in thine house, and thereby to destroy thyself, servants, and whole household. The only stone for prevention is to set up religion. (G. Swinnock.)
Parental example
The ancient Romans were accustomed to place the busts of their distinguished ancestors in the vestibules of their houses, that they might be continually reminded of their noble deeds. They supposed that a recollection of their illustrious virtues would lead to the imitation of the same by all the living members of their households. There is no doubt that the influence of this practice was most happy upon the living, awakening in many breasts high and noble aspirations. At any rate, history records the names of many renowned Romans who descended from the families in which this custom was observed. The young grew up to reverence the worthies whose statues they daily saw, and to emulate the virtues which gave their ancestors such lasting fame. In these days we have no busts of honoured ancestors in the porches of our dwellings; but we have something more impressive. The characters of living parents are constantly presented for the imitation of children. Their example is continually sending forth a silent power to mould young hearts for good or ill; not for a single month or year, but through the whole impressible period of childhood and youth, the influence of parental example is thus felt. If it be constituted of the highest and purest elements, the results will be unspeakably, precious. Sons and daughters will become patterns of propriety and goodness, because their parents are such.
Family prayer
In Greenland, when a stranger knocks at the door, he asks, Is God in this house? and if they answer Yes, he enters. Reader, this little messenger knocks at your door with the Greenland salutation, Is God in this house? Were you, like Abraham, entertaining an angel unawares, what would be the report he would take back to heaven? Would he find you commanding your children and your household, and teaching them the way of the Lord? Would he find an altar in your dwelling? Do you worship God with your children?. . . If not, then God is not in your house. A prayerless family is a Godless family . . . I have sometimes seen family worship in great houses; but I have felt that God was quite as near when I knelt with a praying family on the earthen floor of their cottage. I have known of social worship among the reapers in a barn. It used to be common in the fishing-boats upon the friths and lakes of Scotland. I have heard of its being observed in the depths of a coal-pit. I scarcely know the situation in life in which a willing family might not contrive to pray together. If you live in a scoffing, ungodly neighbourhood, so much the better. Abraham built his altar whilst the heathen Canaanites looked on. He lifted up a testimony for God, and God honoured him, so that Abimelech, his neighbour, was constrained to say, God is with thee in all that thou doest. (J. Hamilton, D. D.)
What the religious man is to his family
The religious man may be considered in his family as the keystone to the arch of a building, which binds and holds all the parts of the edifice together. If this keystone be remover!, the fabric will tumble to the ground, and all the parts be separated from each other. Or he is to his family as the good shepherd, under whose protection and care the flock may go in and out and find pasture; but when the shepherd is smitten, the sheep will be scattered. (H. G.Salter.)
Christian example
The Christian parent ought to be a living exemplification of Christianity. His house, his habits, his associates, his pursuits, his recreations, ought all to be so regulated as to evince that religion is, indeed, the parent of order, the inspirer of good sense, the well-spring of good humour, the teacher of good manners, and the perennial source of happiness and peace. (Bp. Jebb.)
Parental instruction
A prison chaplain gives it as his experience that the last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mothers lips, or uttered at a fathers knee; and where there seems to have been any pains bestowed even by one parent to train up a child aright, there is in general more than ordinary ground for hope.
Moulding human character; a noble work
Raphael did well, and Phidias did well; but it is not painter or sculptor who is making himself most nobly immortal. It is he who is making true impressions upon the mind of man; frescoes for eternity, that will not shine out till the light of heaven reveals them; sculptures, not wrought in outward things, but in the inward nature and character of the soul. (H. W. Beecher.)
Young should be trained to attendance at public worship
The question is often asked how shall we get our working-classes to attend public worship? The answer may be supplied by an incident of my boyhood. On the mantelshell of my grandmothers best parlour, among other marvels, was an apple in a phial. It quite filled up the body of the bottle, and my wondering inquiry was, How could it have been got into its place? By stealth I climbed a chair to see if the bottom would unscrew, or if there had been a join in the glass throughout the length of the phial. I was satisfied by careful observation that neither of these theories could be supported, and the apple remained to me an enigma and a mystery. But as it was said of that other wonder, the source of the Nile, Nature well known, no mystery remains, so was it here. Walking in the garden I saw a phial placed on a tree bearing within it a tiny apple, which was growing within the crystal; now I saw it all; the apple was put into the bottle while it was little and grew there. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v17 18:17-19 Abraham was responsible for teaching his descendants righteousness…
18:17-19 Abraham was responsible for teaching his descendants righteousness and justice so that they might enjoy God’s blessings. It was important for Abraham to know how God’s righteousness was at work in judgment.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.