In Abraham’s intercession for Lot, He did not beg God according to His love and grace; he challenged God according to His righteous way. God’s righteousness binds Him much more than His love and grace do (see note Rom. 1:17^1a).

Abraham’s intercession did not terminate with Abraham’s speaking but with God’s, showing that genuine intercession is God’s speaking in our speaking.

Here Abraham referred to Lot by implication (2 Pet. 2:7-9). Apparently, Abraham was interceding for Sodom; actually, he was interceding for Lot (Gen. 19:27-29).

Abraham’s purpose in standing before Jehovah was to intercede for Lot. The glorious intercession that Abraham made before God was not a prayer from man on earth to God in heaven; it was a human conversation between two friends, an intimate talk according to the unveiling of God’s heart’s desire.

God revealed to Abraham His intention to destroy Sodom, because He was seeking an intercessor. While God intended to destroy Sodom, His heart was concerned for Lot, who was dwelling in Sodom (Gen. 13:12; 14:12; 19:1). He wanted to save Lot in order to protect Christ’s genealogy through Ruth, a Moabitess and a descendant of Lot (Gen. 19:37; Ruth 1:4; Matt. 1:5), but He could not do so without an intercessor. Thus, in His intimate fellowship with Abraham, in a mysterious way, without mentioning Lot’s name, God revealed His heart’s desire. The proper intercession is not initiated by man but by God’s revelation. Thus, it expresses God’s desire and paves the way for the accomplishing of His will.

The time of life (v. 10), the appointed time for the birth of Isaac (Gen. 17:21), was the time of God’s visitation (Gen. 21:1). The birth of Isaac was the coming of Jehovah, which was the coming of grace (cf. John 1:17). Isaac was born by the strength of God’s grace, not by the strength of man’s natural life. This took place after Abraham had been circumcised and he and his wife, Sarah, had become completely deadened (v. 11; Rom. 4:18-19), signifying that the time of life, the time when Christ will be life to us, will come after our natural strength has been terminated.

The cakes, the calf (v. 7; cf. Luke 15:23), and the curds and milk (v. 8; cf. 1 Pet. 2:2) all signify the riches of the all-inclusive Christ as food for the satisfaction of both God and man. While Abraham was enjoying fellowship with God, in type he offered Christ to God as God’s food.

Heb. seahs. Three seahs are equivalent to one ephah, the normal portion for a meal (cf. 1 Sam. 1:24; Judg. 6:19). The three measures of fine flour signify the resurrected Christ in His humanity. Cf. Matt. 13:33.

Or, mortal men. One of these three men was Jehovah God (vv. 13-14, 22) as Christ; the other two were angels (v. 22; 19:1). After he was circumcised and his natural strength was terminated, Abraham lived in intimate fellowship with God and became God’s friend (James 2:23; 2 Chron. 20:7; Isa. 41:8). Even before the incarnation (John 1:14) Jehovah as Christ appeared to Abraham in human form, with a human body, and communed with him on a human level.