Genesis 18:31

For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord. The promise to Abraham included -

(1) understanding of God's acts;

(2) that he should become a mighty nation;

(3) that he should be ancestor of the promised Seed;

(4) that he himself should be a blessing to others.

Of these points two at least are not confined to him personally, but belong to all who will. To know what God doeth a man must be taught of the Spirit (1 Corinthians 2:14; cf. Isaiah 7:12). There is a wide difference between seeing an event, or even foreseeing it, and understanding God's lessons therein. To be able in everything to mark the love, and care, and wisdom of God; to walk with him as a child, accepting what he sends not merely as inevitable, but as loving; to learn lessons from all that happens, and through the works of his hands to see our Father's face - this is peace, and this is what the wisdom of this world cannot teach (Matthew 11:25; 1 Corinthians 1:20, 21). Again, Abraham was to be not merely the ancestor of a nation, but the father of a spiritual family by influence and example (Matthew 3:9; Galatians 3:7). In this his calling is that of every Christian (Daniel 12:3; Matthew 5:13, 14). Text connects the godly rule of a family with both these blessings. Christianity is not to be a selfish, but a diffusive thing (Matthew 5:15; Matthew 13:83); and the influence must needs begin at home (cf. Numbers 10:29; Acts 1:8), among those whom God has placed with us.


1. Care for his own soul. If that is not cared for a man cannot desire the spiritual good of others. He may desire and try to train his children and household in honesty and prudence; to make them good members of society, successful, respected; and may cultivate all kindly feelings; but not till he realizes eternity will he really aim at training others for eternity. Might say that only one who has found peace can fully perform this work. A man aroused with desire that his family should be saved. But he cannot press the full truth as it is in Jesus.

2. Love for the souls of others. Christians are sometimes so wrapped up in care for their own souls as to have few thoughts for the state of others. Perhaps from a lengthened conflict the mind has been too much turned upon its own state. But this is not the mind of Christ (1 Corinthians 10:24). It is not a close following of him. It tells of a halting in the "work of faith" (2 Corinthians 5:13, 14; cf. Romans 10:1).

3. Desire to advance the kingdom of Christ. When a man has this he sees in every one a soul for which Christ died (cf. John 4:35), and those with whom he is closely connected must chiefly call forth this feeling.

II. THE MANNER OF THE WORK. Family worship; acknowledgment of God as ruling in the household; his will a regulating principle and bond of union. Let this be a reality, not a form. Let the sacrificial work of Christ be ever put forward in instruction and in prayer. Personal example - constantly aiming at a holy life. To pray in the family and yet to be evidently making no effort to live in the spirit of the prayer is to do positive evil; encouraging the belief that God may be worshipped with words, without deeds; and tending to separate religion from daily life. Prayer in private for each member - children, servants, &c.; and watchfulness to deal with each as God shall give opportunity (Proverbs 15:23). Let prayer always accompany such efforts. - M.

But dust and ashes.
I. THE TRUE POSTURE FOR A SINNER, AT THE THRONE OF GRACE. He must lie low, and aim high. You see this in the behaviour of Abraham on the present occasion. Though honoured by a fresh token of the Lord's confidential friendship, he has —

1. Low thoughts of himself. He cannot forget who and what he is: "I am but dust and ashes!" The expression is singular. It alludes, I think, first to the meanness of his origin. What was Abraham — what are all men — but "dust"? But this expression of Abraham may allude, secondly, to the corruption of his nature. "Dust" is what God made it: but "ashes" have had a value, which is now departed from them. Thus man, however mean, was yet not offensive, till he "corrupted his way" before God.

2. High thoughts of God: high thoughts, first, of His equity; "The Judge of all the earth," he is persuaded, must and "will do right." Any other supposition, indeed, were an affront to the Lord. But, secondly, let Abraham teach you also to entertain equally high thoughts of His mercy. Be not backward to ask of God, what you are unable to claim.

II. THE GENEROUS CHARACTER OF TRUE GODLINESS. For whose welfare does Abraham make this urgent intercession? Two parties were included in it, neither of whom had very greatly deserved such kindness at his hands.

1. Lot his nephew, though not named, had (we may suppose) the foremost place in his good wishes. He was a pious person; and "wilt Thou also destroy the righteous with the wicked?"

2. The people of Sodom, on the other hand, are expressly named. Abraham knew that they "were wicked, and sinners before the Lord exceedingly." Yet even for them he prays.

III. THE EFFICACY OF INTERCESSORY PRAYER is another lesson taught us by this narrative.


1. Was Abraham's a generous interposition? That of Jesus is far more unmerited. He intercedes for enemies!

2. Did Abraham appear to have some weight, as "the friend of God"? Far more authoritative is the mediation of Jesus. He stands in His own name, and on His own merits; not as a servant, high in favour indeed at court — but as the King's Son.

3. Did Abraham persevere, with an earnestness which, in his own eyes, seemed almost to border upon presumption? The event showed, notwithstanding, that he left off too soon. This will never be said of our Divine Intercessor. "He will not fail nor be discouraged, till He have set judgment in the earth" — till He have fully accomplished all His purposes of grace.

4. Once more: let Abraham intercede as he might, whether on this or on subsequent occasions, yet his good offices were sure to be terminated, sooner or later "not being suffered to continue, by reason of death." After death — as the rich man in torments found — he neither can nor will interpose. But Jesus "ever liveth to make intercession for us."

(J. Jowett, M. A.)

That which we have more especially to take notice of is, with what apprehensions or conceptions of God Abraham did speak to God, did deport himself towards God, did manage this great undertaking with God: concerning which, four things present themselves for our observation: —

1. That those apprehensions or conceptions [which] Abraham had of God, did highly exalt and magnify the greatness and excellency of God in his heart: "Behold, now I have taken upon me to speak unto the Lord"; One who hath excellency, and sovereignty, and majesty, and dominion, and power, and glory.

2. That they were such conceptions of God as did humble, vilify, and abase Abraham in himself in comparison of God: "I have taken upon me to speak unto the Lord, which am but dust and ashes"; a sinful, weak, worthless, frail piece of vanity and mortality.

3. That they were such conceptions of God as did represent Him gracious, propitious, benevolent to the creature, notwithstanding the greatness and excellency of God, and the meanness and unworthiness of the creature: thus much seems to be comprehended in the note of admiration, "behold!" O what admirable condescension is this in the great God! O what wonderful mercy and grace is this, that such a poor vile creature should have liberty to speak to Him, to parley with Him!

4. That they were such apprehensions of God as did beget in Abraham a faith of acceptation with God in the performance of that duty, without which it had been dangerous presumption in him, "who was but dust and ashes, to take upon him to speak unto the Lord."DOCTRINE: THAT SUCH AS SPEAK TO GOD OR SPEAK OF GOD, SUCH AS DRAW NEAR TO GOD OR HAVE TO DO WITH GOD IN ANY PART OF DIVINE WORSHIP, MUST MANAGE ALL THEIR PERFORMANCES WITH RIGHT APPREHENSIONS AND DUE CONCEPTIONS OF GOD.

1. The first proposition is this: That we cannot have any true, right apprehensions or conceptions of God, except we have a true knowledge of Him. Such as have not known God, have slighted Him: "Who is the Lord," saith Pharaoh, "that I should obey His voice? I know not the Lord" (Exodus 5:2). Such as know not God, nor desire to know Him, are so far from drawing near to God, that they drive Him as far from them as they can; they say unto the Almighty, "Depart from us; for we desire not the knowledge of Thy ways" (Job 21:14).

2. The second proposition is: That we cannot know anything savingly of God, further than He is pleased to manifest and make known Himself to us. No man can make known God but God Himself. Moses, who had seen as much of God's glory as any man, when he desired a further manifestation of God's glory, in a higher measure or degree than formerly he had seen, he goes to God Himself for it: "I beseech Thee, show me Thy glory" (Exodus 33:18).

3. The third proposition is: That the clearest manifestations of God to us, and such as can beget in us right apprehensions and due conceptions of Him, are made out to us in and by Jesus Christ. "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him" (John 1:18). Therefore no man ever did or can apprehend anything of God truly, that is, upon a saving account, but in and by Jesus Christ. The Divine Essence or Godhead "no man hath seen, nor can see" in itself (1 Timothy 6:16). In the works of creation, God is a God above us; in His works of providence, a God without us; in the law, a God against us; in Himself, a God invisible to us. Only in Christ He is Emmanuel, "God manifested in our flesh," God in us, "God with us," God for us.

4. Hence follows the fourth proposition: That the manifestations of God to us in Christ are those which alone can beget those due apprehensions and right conceptions of God, with which we must draw near to Him, and perform all our worship to Him. As Abraham is held forth to us a pattern of faith; so he may be to us a pattern of worship, inasmuch as all true worship to God is performed by faith, by faith in Christ.(1) Those apprehensions Abraham had of God did beget, as we have shown, high thoughts of God. With such apprehensions of God we must perform all our worship. See what high thoughts of God His people have always had in worshipping Him: Nehemiah 9:5, 6; 1 Timothy 1:17; 1 Timothy 6:16.(2) Abraham had such conceptions of God as humbled, emptied, and abased him in himself in comparison of God. And with such apprehensions of God must we perform all our worship to Him. We are exhorted to "come and worship, and bow down, and kneel" (Psalm 95:6). In all worship we are to testify, as our absolute subjection to God, so our humblest submission to Him. Observe what self-abasing thoughts the apprehension of God's goodness wrought in David when he went to worship before the Lord (2 Samuel 7:18-20).(3) Abraham had such conceptions of God as did represent Him gracious, propitious, benevolous to the creature, a bountiful rewarder of him that serveth Him, notwithstanding the greatness of God, or the unworthiness of the creature. Such apprehensions we must have of God in all our approaches to Him, in all our performances of duty and worship.(4) Abraham had such apprehensions of God as did beget a comfortable persuasion of faith for his acceptation with God in that his drawing near to Him. Now, such apprehensions of God as beget a faith of acceptation with God in our approaches to Him, can spring only from the manifestations of God to us in Christ. The use I shall make of this point is, to inform Christians how much it concerneth us to acquaint ourselves more intimately with God as He hath manifested Himself in Christ Jesus; in whom alone we can have right apprehensions and due conceptions of God; without which we cannot perform aright any kind of worship to God.

1. Without due apprehensions and conceptions of God, we cannot perform any part of that natural worship we owe to God. We cannot love Him, fear Him, trust in Him, pray unto Him, praise Him, &c.

2. Without the right apprehensions and due conceptions of God in Jesus Christ, we cannot perform aright any part of His instituted worship.(1) For all the ordinances of God's instituted worship (as the sacrifices and sacraments under the law, so the sacraments and other ordinances under the gospel) seem to have immediate relation to, and near dependence on, Christ. "God manifested in the flesh."(2) The Divine Essence or Godhead in Jesus Christ seems to be the proper object of all worship. This Divine Essence is wholly in Christ: "In Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9).(3) The flesh or humanity of Christ is the medium or mean by which we have access to God in all our worship. — This is expressed: "Having boldness to enter into the holiest," where the Divine glory appeared between the cherubims on the mercy-seat, "by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh" (Hebrews 10:19, 20).

(T. Mallery, D. D.)

1. The first thing that occurs, is the lamentable folly of those who cry up the dignity of human nature: for neither revelation nor reason discovers any nature to us, but such as is mortal and sinful; and there is no dignity either in sin or mortality.

2. Secondly, the fearful effects of sin are displayed to us by this subject in a very particular manner. Why does the body, so wonderfully formed by the Divine wisdom, return again to its original dust, but because that which has taken root in it cannot otherwise be extracted? Why are we under condemnation, and liable to be reduced to ashes, but because sin has kindled the flames of the Divine wrath? How odious then must sin be in itself, and how contrary to the nature of God, if it compels His justice to destroy the work of His hands! Lastly, they who have ears to hear, will learn from this subject, not to set their affections upon a world, which is under sentence of condemnation, and whose end is to be burned.

(W. Jones, M. A.)

The grandest edifices, the tallest towers, the loftiest spires, rest upon deep foundations. The very safety of eminent gifts and pre-eminent graces lies in their association with deep humility. they were dangerous without it. Great men do need to be good men. Look at this mighty ship, a leviathan on the deep. With her towering masts, and carrying a cloud of canvas, how she steadies herself on the waves, and walks erect upon the rolling waters, like a thing of inherent, self-regulating life! When the corn is waving, and trees are bending, and foaming billows roll before the blast and break in thunders on the beach, why is she not flung on her beam ends, sent down foundering into the deep? Why, because unseen, beneath the surface, a vast well-ballasted hull gives her balance, and taking hold of the water, keeps her steady under a press of sail, and on the bosom of a swelling sea. Even so, to preserve the saint upright, erect, and safe from falling, God gives him balance and ballast, bestowing on the man to whom He has given lofty endowments, the grace of a proportionate humility.

Artabanus, one of the military officers of the Athenians, was applied to by a certain great man, who told him that he desired an audience of the king. He was answered that before it was granted, he must prostrate himself before him, for it was a custom of the country for the king to admit no one to his presence who would not worship him. That which was an arrogant assumption in an earthly king, is a proper condition of an approach to the King of kings. Humility is the foundation of an intercourse with Him. We must bow before His throne. No sinner who is too proud to yield obedience to this law need expect any favours from His hands.

Abraham, Mamre, Sarah
Canaan, Gomorrah, Sodom, Sodom and Gomorrah
Account, Behold, Destroy, Mercy, Myself, Peradventure, Perhaps, Sake, Speak, Suppose, Thoughts, Twenty, Twenty's, Undertaken, Ventured, Willed
1. The Lord appears to Abraham, who entertains angels.
9. Sarah is reproved for laughing at the promise of a son.
16. The destruction of Sodom is revealed to Abraham.
23. Abraham makes intercession for its inhabitants.

Dictionary of Bible Themes
Genesis 18:31

     8202   boldness

Genesis 18:1-33

     1511   Trinity, relationships in

Genesis 18:16-32

     4275   Sodom and Gomorrah

Genesis 18:16-33

     1095   God, patience of
     5077   Abraham, character

Genesis 18:17-33

     4224   cities of the plain

Genesis 18:20-32

     4113   angels, agents of judgment
     7150   righteous, the

Genesis 18:20-33

     5076   Abraham, life of
     6655   forgiveness, application

Genesis 18:22-32

     6684   mediator

Genesis 18:23-33

     8613   prayer, persistence

Genesis 18:30-32

     1230   God, the Lord

January 5. "I Know Him that He Will do the Law" (Gen. xviii. 19).
"I know him that he will do the law" (Gen. xviii. 19). God wants people that He can depend upon. He could say of Abraham, "I know him, that the Lord may bring upon Abraham all that He hath spoken." God can be depended upon; He wants us to be just as decided, as reliable, as stable. This is just what faith means. God is looking for men on whom He can put the weight of all His love, and power, and faithful promises. When God finds such a soul there is nothing He will not do for him. God's engines are
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Because of his Importunity'
'And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 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
Alexander Maclaren—Expositions of Holy Scripture

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the
St. Augustine—On Lying

Whether the Proofs which Christ Made Use of Manifested Sufficiently the Truth of his Resurrection?
Objection 1: It would seem that the proofs which Christ made use of did not sufficiently manifest the truth of His Resurrection. For after the Resurrection Christ showed nothing to His disciples which angels appearing to men did not or could not show; because angels have frequently shown themselves to men under human aspect, have spoken and lived with them, and eaten with them, just as if they were truly men, as is evident from Genesis 18, of the angels whom Abraham entertained. and in the Book of
Saint Thomas Aquinas—Summa Theologica

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

THE SABBATH. THIS day is called the Lord's day, the day in which he rose from the dead. The Lord's day: every day, say some, is the Lord's day. Indeed this, for discourse' sake, may he granted; but strictly, no day can so properly be called the Lord's day, as this first day of the week; for that no day of the week, or of the year, has those hadges of the Lord's glory upon it, nor such divine grace put upon it, as his first day of the week. There is nothing, as I know of, that bears this title but
John Bunyan—The Riches of Bunyan

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

Sanctification and Justification.
"Yield your members servants to righteousness unto sanctification." --Rom. vi. 19. Sanctification must remain sanctification. It may not arbitrarily be robbed of its significance, nor be exchanged for something else. It must always signify the making holy of what is unholy or less holy. Care must be taken not to confound sanctification with justification; a common mistake, frequently made by thoughtless Scripture readers. Hence the importance of a thorough understanding of this difference. Being
Abraham Kuyper—The Work of the Holy Spirit

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

How those are to be Admonished who Praise the Unlawful Things of which they are Conscious, and those who While Condemning Them, in no Wise Guard
(Admonition 32.) Differently to be admonished are they who even praise the unlawful things which they do, and those who censure what is wrong, and yet avoid it not. For they who even praise the unlawful things which they do are to be admonished to consider how for the most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong things in their own persons only; but with the mouth they bring out wickedness in the persons of as many as there are souls of hearers, to
Leo the Great—Writings of Leo the Great

Fifteenth Day for Schools and Colleges
WHAT TO PRAY.--For Schools and Colleges "As for Me, this is My covenant with them, saith the Lord: My Spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LoThe future of the Church and the world depends, to an extent we little conceive, on the education of the day. The Church may be seeking to evangelise the heathen, and be giving up her own children to secular
Andrew Murray—The Ministry of Intercession

Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms
J. W. McGarvey—The Four-Fold Gospel

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

In the Present Crusade against the Bible and the Faith of Christian Men...
IN the present crusade against the Bible and the Faith of Christian men, the task of destroying confidence in the first chapter of Genesis has been undertaken by Mr. C. W. Goodwin, M.A. He requires us to "regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's Universe." (p. 252.) Mr. Goodwin remarks with scorn, that "we are asked to believe that a vision of Creation was presented to him
John William Burgon—Inspiration and Interpretation

The Baptismal Covenant Can be Kept Unbroken. Aim and Responsibility of Parents.
We have gone "to the Law and to the Testimony" to find out what the nature and benefits of Baptism are. We have gathered out of the Word all the principal passages bearing on this subject. We have grouped them together, and studied them side by side. We have noticed that their sense is uniform, clear, and strong. Unless we are willing to throw aside all sound principles of interpretation, we can extract from the words of inspiration only one meaning, and that is that the baptized child is, by virtue
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

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