Here Abraham is seen as "_the friend of God_." "The servant knoweth not what his lord doeth," but Abraham was made acquainted with what the Lord was about to do to Sodom, while Lot--the one who was so deeply interested in the solemn event--was left in profound ignorance about it. How then does Abraham make use of his favored position? Does he use it to strengthen more fully, and place on a firmer basis, the future interests of his house? Surely the natural heart would at once have prompted him to make such a use of his present advantage in the matter of nearness to Jehovah. Does he use it thus? Nay. Abraham had learnt too much of the ways of God to act in a way savoring so much of the selfishness of a heartless world. But, even had he thought of such a thing, he had no need to utter a syllable on the subject, for "_the Almighty God_" had most amply satisfied his heart with regard to the everlasting interests of his house--He had fixed it upon such a foundation that an anxious thought would have evidenced a complete want of moral order in Abraham's soul. He therefore entertained not a thought about himself or his house, but like a genuine man of faith, _he takes advantage of his place in the presence of God to intercede for a brother, whose worldliness had plunged him into the very midst of that place which was about to be given over to everlasting destruction_. "And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?" (ver. 23.) "_The righteous!_" to whom can he allude? Can it be to the man who had so deliberately turned aside out of the path of faith to take up his abode at Sodom? Yes; he speaks of Lot--he calls him "_righteous_,"--he speaks of him in the very same terms as the Spirit in the apostle afterward speaks of him when he calls him a "righteous soul." Abraham, therefore, was taught of God when he could recognize in the man surrounded by all the pollution of Sodom "a righteous soul."[5] [5] Although I consider Lot the principal object in Abraham's mind, while interceding before the Lord, I do not forget that there is mention made of "fifty," etc. I doubt not it will be admitted by every one taught of God that the conduct of Abraham in this chapter, furnishes us with one of the most important results of a holy and separated walk. We observe in it a man pleading with God in a most urgent strain for one who had turned his back upon him, and selected Sodom as the place of his abode. How completely must Abraham's soul have been lifted above "the things that are seen" when he could thus forget "the strife" and the departure, worldliness and evil of Lot, and plead for him still as "a righteous soul." If Abraham appears as "the _friend_ of God" under other circumstances and other scenes, surely he is here seen as the _child_ of God exhibiting most sweetly those principles which he had learnt in communion with his heavenly Father.