John Calvin Commentary Genesis 18:19

"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 Jehovah, to do righteousness and justice; to the end that Jehovah may bring upon Abraham that which he hath spoken of him." — Genesis 18:19 (ASV)

For I know him, that he will command his children. The second reason why God chooses to make Abraham a sharer in His counsel is because He foresees that this would not be done in vain or without benefit. The simple meaning of the passage is that Abraham is admitted to God's counsel because he would faithfully fulfill the role of a good head of household in instructing his own family.

Therefore, we infer that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his descendants. This should be carefully observed, for this statement has the same effect as if God, speaking through Abraham, addressed all his posterity.

Indeed, God does not make known His will to us so that the knowledge of it might perish with us, but so that we may be His witnesses to posterity, and that they may deliver the knowledge received through us, from hand to hand (as we say), to their descendants. Therefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children.

In this manner, the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use, but that each may edify others according to his own calling and to the measure of his faith. However, there is no doubt that the profound ignorance that reigns in the world is the just punishment for human idleness.

For while most people close their eyes to the offered light of heavenly doctrine, there are still others who stifle it by not taking care to transmit it to their children. Therefore, the Lord justly takes away the precious treasure of His word to punish the world for its laziness.

The expression "after him" should also be noted. From this, we are taught that we must not only take care of our families to govern them properly while we live, but we must also be diligent so that the truth of God, which is eternal, may live and flourish after our death. In this way, when we are dead, a holy way of life may survive and remain.

Moreover, from this we infer that narratives that inspire terror are useful to know. For our worldly complacency requires sharp stimulants by which we may be urged to the fear of God. And to prevent anyone from supposing that this kind of teaching belongs only to outsiders, the Lord specially appoints it for the descendants of Abraham, that is, for the household of the Church.

For interpreters who contend that faith is overturned if consciences are alarmed are foolish and perverse. Since nothing is more contrary to faith than contempt and spiritual dullness, that teaching best aligns with the preaching of grace which so subdues people to the fear of God that they, being afflicted and spiritually hungry, may hasten to Christ.

And they shall keep the way of the Lord. Moses suggests in these words that God's judgment is presented not only so that those who, through negligence, indulge in their vices may be taught to fear, and that, being so compelled, they may long for the grace of Christ, but also so that the faithful themselves, who are already filled with the fear of God, may advance more and more in the pursuit of piety.

For He intends that the destruction of Sodom should be recorded, both so that the wicked may be drawn to God by the fear of the same vengeance, and so that those who have already begun to worship God may be better shaped for true obedience. Thus the Law is effective, not only for the beginning of repentance but also for our continual progress.

When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had previously mentioned. This, however, is not a complete definition; but by referring to the duties of the Second Table, he briefly shows, by the figure of synecdoche, what God chiefly requires of us.

It is not unusual in Scripture to find a description of a pious and holy life in the Second Table of the Law. This is not because love is of more importance than the worship of God, but because those who live uprightly and blamelessly with their neighbors give evidence of their piety towards God.

In the terms "justice" and "judgment," he includes that fairness by which everyone is given what is theirs.

If we wish to make a distinction, justice refers to the uprightness and compassion we cultivate with our fellow human beings, when we endeavor to do good to all and abstain from all wrong, fraud, and violence.

But judgment is to extend a hand to the miserable and oppressed, to defend righteous causes, and to protect the weak from being unjustly harmed.

These are the lawful practices in which the Lord commands His people to be engaged.

That the Lord may bring upon Abraham that which he hath spoken of him. Moses suggests that Abraham would come to possess the grace promised to him if he instructed his children in the fear of the Lord and governed his household well. But through the example of one man, a rule common to all the pious is given: for those who are negligent in this part of their duty reject or suppress, as much as they can, the grace of God.

Therefore, so that the perpetual possession of God's gifts may remain with us and survive to posterity, we must be careful that they are not lost through our neglect. Yet it would be false for anyone to infer from this that the faithful could, by their own diligence, either cause God to fulfill or deserve that He fulfill what He has promised.

For it is a customary way of speaking in Scripture to use the word that to denote the consequence rather than the cause. For although God's grace alone begins and completes our salvation, yet, since by obeying God's call we complete our course, we are also said, in this way, to obtain the salvation promised by God.