Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day. He lifted up his eyes and looked, and saw that three men stood near him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth, and said, “My lord, if now I have found favor in your sight, please don’t go away from your servant. Now let a little water be fetched, wash your feet, and rest yourselves under the tree. I will get a piece of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant.” They said, “Very well, do as you have said.”
Abraham hurried into the tent to Sarah, and said, “Quickly prepare three seahs of fine meal, knead it, and make cakes.” Abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. He hurried to dress it. He took butter, milk, and the calf which he had dressed, and set it before them. He stood by them under the tree, and they ate.
They asked him, “Where is Sarah, your wife?” He said, “There, in the tent.”
He said, “I will certainly return to you at about this time next year; and behold, Sarah your wife will have a son.” Sarah heard in the tent door, which was behind him.
Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing. Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
Yahweh said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child when I am old?’ Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son.”
Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid. He said, “No, but you did laugh.”
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 6, 9, 10, 11, 12, 13, 15 1. And the Lord appeared unto him It is…
1. And the Lord appeared unto him It is uncertain whether Moses says, that God afterwards appeared again unto Abraham; or whether, reverting to the previous history, he here introduces other circumstances, which he had not before mentioned. I prefer, however, the former of these interpretations; namely, that God confirmed the mind of his servant with a new vision; just as the faith of the saints requires, at intervals, renewed assistance. It is also possible that the promise was repeated for the sake of Sarah. What shall we say, if in this manner, he chose to do honor to the greatness of his grace? For the promise concerning Isaac, from whom, at length, redemption and salvation should shine forth to the world, cannot be extolled in terms adequate to its dignity. Whichever of these views be taken, we perceive that there was sufficient reason why Isaac was again promised. Concerning the word Mamre we have spoken in the thirteenth chapter Genesis 13:1. Probably a grove of oaks was in that place, and Abraham dwelt there, on account of the convenience of the situation.
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 vv1, 2, 3, 4, 5, 6, 8, 10, 12, 14, 15 Or, oak grove.
Or, oak grove.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–15 Gen 18:1 And the LORD appeared unto him in…
Gen 18:1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;
Ver. 1. And the Lord appeared unto him.] 1. Ut proeludium incarnationis . 2. Ex philanthropia ;" his delight" is "in the habitable part of" God’s "earth". {Pro 8:31}
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And he sat in the tent-door.] He dwelt in a tent (let us be content, though we dwell not to our minds), yet kept a good house. A very hearty householder he was.
In the heat of the day.] The usual time of rest and repast, when travellers wax faint and hungry.
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 vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 14, 15 Waiting for strangers which might pass that way; for…
Waiting for strangers which might pass that way; for whom no public places being provided in those times and places, virtuous persons used to entertain them in their houses. See Heb 13:2.
In the heat of the day, the time when travellers, especially in those hot contries, used to divert and refresh themselves.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 9 The appearance of God to Abraham seems to have…
The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here,
I. How Abraham expected strangers, and how richly his expectations were answered (Gen 18:1): He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works to which we are most free and forward. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (Gen 18:3), and who is called Jehovah, Gen 18:13. The apostle improves this for the encouragement of hospitality, Heb 13:2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee.
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II. How Abraham entertained those strangers, and how kindly his entertainment was accepted. The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers. 1. He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, Gen 18:3, Gen 18:4. Note, (1.) It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Pro 23:6, Pro 23:7. (2.) Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining. 3. His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them. 4. He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note, (1.) Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them. (2.) Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam 2:21, Jam 2:26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job 31:17.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–15 And the Lord appeared unto him in the plains…
And the Lord appeared unto him in the plains of Mamre,.... That is, to Abraham; and very likely this appearance of God was quickly after the affair of the circumcision, to show his approbation of his ready obedience to his command; and at this time he was in the plains, or at the oaks of Mamre, the oaken grove there, as has been observed on Gen 13:18; and which seems to be the best rendering of the words, since in Gen 18:4; mention is made of a tree to sit and stand under; and Abraham might choose this place for his habitation, because of the shadiness of it, in those hot countries:
and he sat in the tent door, in the heat of the day; partly to cool and refresh himself, and partly to observe if any passengers passed by, to invite them in; this being a time of day when such needed refreshment, and it was proper for them to lie by a while, and not proceed on their journey until it was cooler: or rather to or "near" the tent door, as Noldius (g), or before it, without or under the shade of the tree, after mentioned.
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(g) Ebr. Concord. Part. p. 13.
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 vv1, 2, 9, 10, 12 We have an account in this chapter of another…
We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his chearful obedience to the law of circumcision. Here is,
I. The visit which God made him, ver. 1-8
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II. The matters discoursed of between them,
1. The purposes of God's love concerning Sarah, ver. 9-15.
2. The purposes of God's wrath concerning Sodom. (1.) The discovery God made to Abraham of his design to destroy Sodom, ver. 16-22. (2.) The intercession Abraham made for Sodom, ver. 23-33.
This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit which in the fulness of time the Son of God was to make to the world. He sat in the tent-door in the heat of the day - Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 10, 11, 12, 13, 14 The Lord appears unto Abraham in Mamre, 1.
CHAPTER XVIII
The Lord appears unto Abraham in Mamre, 1.
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Three angels, in human appearance, come towards his tent, 2.
He invites them in to wash and refresh themselves, 3-5;
prepares a calf, bread, butter, and milk, for their
entertainment; and himself serves them, 6-8.
They promise that within a year Sarah shall have a son, 9, 10.
Sarah, knowing herself and husband to be superannuated,
smiles at the promise, 11, 12.
One of the three, who is called the LORD or Jehovah, chides
her, and asserts the sufficiency of the Divine power to
accomplish the promise, 13, 14.
Sarah, through fear, denies that she had laughed or showed
signs of unbelief, 15.
Abraham accompanies these Divine persons on their way to Sodom, 16;
and that one who is called Jehovah informs him of his
purpose to destroy Sodom and Gomorrah, because of their
great wickedness, 17-21.
The two former proceed toward Sodom, while the latter (Jehovah)
remains with Abraham, 22.
Abraham intercedes for the inhabitants of those cities, entreating
the Lord to spare them provided fifty righteous persons should be
found in them, 23-25.
The Lord grants this request, 26.
He pleads for the same mercy should only forty-five be found there;
which is also granted, 27, 28.
He pleads the same for forty, which is also granted, 29;
for thirty, with the same success, 30;
for twenty, and receives the some gracious answer, 31;
for ten, and the Lord assures him that should ten righteous
persons be found there, he will not destroy the place, 32.
Jehovah then departs, and Abraham returns to his tent, 33.
NOTES ON CHAP. XVIII
Verse 1. And the Lord appeared] See Clarke on Ge 15:1.
Sat in the tent door] For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. A custom still frequent among the Asiatics.
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 vv1, 2, 3, 7, 9, 10, 12, 13 Gen 18:1. This appearance of God to Abraham seems…
Gen 18:1. This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit, which in the fulness of time the Son of God was to make to the world. He sat in the tent-door in the heat of the day — Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers. And when there were no inns where travellers could refresh themselves or lodge, it was as common, as it was necessary, for hospitable persons to invite such at noon, or at eventide, to their houses or tents.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 - The Visit of the Lord to Abraham
- The Visit of the Lord to Abraham
2. השׂתחיה vayı̂śtachû “bow,” or bend the body in token of respect to God or man. The attitude varies from a slight inclination of the body to entire prostration with the forehead touching the ground.
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6. סאה se'ah a “seah,” about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.
This chapter describes Abraham’s fellowship with God. On the gracious assurance of the Redeemer and Vindicator, “Fear not, I am thy shield and thy exceeding great reward,” he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, “I am God Almighty; walk before me and be perfect,” he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isa 41:8; Joh 14:23. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold purpose of drawing out and completing the faith of Sarah, and of communing with Abraham concerning the destruction of Sodom.
Gen 18:1-15
The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. “Three men stood before him.” Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.
He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. “Bowed himself to the earth.” This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.
Gen 18:3-5
O Lord. - Abraham uses the word אדני 'adonāy denoting one having authority, whether divine or not. This the Masorites mark as sacred, and apply the vowel points proper to the word when it signifies God. These men in some way represent God; for “the Lord” on this occasion appeared unto Abraham Gen 18:1. The number is in this respect notable. Abraham addresses himself first to one person Gen 18:3, then to more than one Gen 18:4-5. It is stated that “‘they’ said, So do Gen 18:5, ‘they’ did eat Gen 18:8, ‘ they’ said unto him, Where is Sarah thy wife” Gen 18:9. Then the singular number is resumed in the phrase “‘and he said’” Gen 18:10, and at length, “The Lord said unto Abraham” Gen 18:13, and then, “and he said” Gen 18:15. Then we are told “‘the men’ rose up, and Abraham went with them” Gen 18:16. Then we have “The Lord said” twice Gen 18:17, Gen 18:20. And lastly, it is said Gen 18:22 “‘the men’ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.” From this it appears that of the three men one, at all events, was the Lord, who, when the other two went toward Sodom, remained with Abraham while he made his intercession for Sodom, and afterward he also went his way. The other two will come before us again in the next chapter. Meanwhile, we have here the first explicit instance of the Lord appearing as man to man, and holding familiar conversation with him.
The narrative affords a pleasing instance of the primitive manners of the East. The hospitality of the pastoral tribes was spontaneous and unreserved. The washing of the feet, which were partly at least uncovered in walking, the reclining under the tree, and the offer of refreshment, are indicative of an unchanging rural simplicity. The phrases “a little water, a morsel of bread,” flow from a thoughtful courtesy. “Therefore are ye come.” In the course of events it has so fallen out, in order that you might be refreshed. The brief reply is a frank and unaffected acceptance of the hospitable invitation.
Gen 18:6-8
Abraham hastened. - The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live cattle. But the cakes have to be kneaded and baked on the hearth, and the calf has to be killed and dressed. Abraham personally gives directions, Sarah personally attends to the baking, and the boy or lad - that is, the domestic servant whose business it is - kills and dresses the meat. Abraham himself attends upon his guests. “Three seahs.” About three pecks, and therefore a superabundant supply for three guests. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exo 16:16. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. “Hearth cakes,” baked among the coals. “Butter” - seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East.
Gen 18:9-15
The promise to Sarah. The men now enter upon the business of their visit. “Where is Sarah thy wife?” The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. “I will certainly return unto thee.” This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. “At the time of life;” literally the living time, seemingly the time of birth, when the child comes to manifest life. “Sarah thy wife shall have a son.” Sarah hears this with incredulous surprise, and laughs with mingled doubt and delight. She knows that in the nature of things she is past child-bearing. “Is anything too hard for the Lord?” Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to him. She finds there is One present who rises above the sphere of nature. In her confusion and terror she denies that she laughed. But he who sees what is within, insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.
Verse 16-33
The conference concerning Sodom. The human manner of the interview is carried out to the end. Abraham convoys his departing guests. The Lord then speaks, apparently debating with himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. First. Abraham shall surely become a nation great and mighty, and therefore has the interest of humanity in this act of retribution on Sodom. All that concerns man concerns him. Second. Blessed in him shall be all the nations of the earth. Hence, he is personally and directly concerned with all the dealings of mercy and judgment among the inhabitants of the earth. Third. “I have known him.” The Lord has made himself known to him, has manifested his love to him, has renewed him after his own image; and hence this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city, “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him.” The awful judgments of the Lord on Sodom, as before on the antediluvian world, are a warning example to all who are spared or hear of them. And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they will not continue to enjoy the benefits of the covenant of grace. For all these reasons it is meet that the secret of Lord be with him Psa 25:11.
Gen 18:20-22
The Lord now proceeds to unfold his design. There is justice in every step of the divine procedure. He comes down to inquire and act according to the merits of the case. The men now depart on their errand; but Abraham still stands before the Lord.
Gen 18:23-33
Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. “Dust and ashes.” This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.
This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God Jam 2:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 4, 5, 6, 7, 9, 10, 12, 13, 14, 15 Sitting, &c., that he might lose no opportunity of…
Sitting, &c., that he might lose no opportunity of exercising hospitality.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Abraham in the Oak-Grove of Mamre, and the three…
SEVENTH SECTION
Abraham in the Oak-Grove of Mamre, and the three Heavenly Men. Hospitality of Abraham. The definite announcement of the birth of a Son. Sarah’s Doubt. The announcement of the judgment upon Sodom connected with the Promise of the Heir of blessing. The Angel of the Lord, or the Friend of Abraham and the two angels of deliverance for Sodom. Abraham’s intercession for Sodom. The destruction of Sodom. Lot’s rescue. Lot and his Daughters. Moab and Ammon
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Chs. 18 and 19
1And the Lord appeared unto him in the plains of Mamre; and he sat in the tent-door in the heat of the day; 2And he lifted up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent-door, and bowed himself toward the ground, 3And said, My Lord [אֲדֹנָי not אֲדֹנִו],1 if now I have found favor in thy sight, pass not away, I pray thee, from thy servant: 4Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree 5[enjoy the noonday rest]: And I will fetch a morsel of bread, and comfort [stay, strengthen] ye your hearts; after that ye shall pass on: for therefore are ye [even] come to your servant. And they said, So do, as thou hast said. 6And Abraham hastened into the tent unto Sarah, and said, Make ready [hasten] quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man [a servant]; and he hasted 8to dress it. And Hebrews 2 took butter, and milk, and the calf which he had dressed [caused to be dressed], and set it before them; and he stood3 by them under the tree, and they did eat.
9And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10And he said, I will certainly return unto thee according to the time of life4 [return when this time of the next year shall be reached]; and lo, Sarah thy wife shall [then] have a son. And Sarah heard [was hearing] it in [behind] the tent-door, which [door] was behind him [Jehovah]. 11Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old [gray] also? 13And the Lord said unto Abraham, Wherefore did Sarah laugh saying, Shall I of a surety bear a child, which am [and I am] old? 14Is any thing too hard5 [an exception] for the Lord? At the time appointed I will return unto thee, according to the time of life [this time in the next year], and Sarah shall have a son. 15Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
16And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 17And the Lord6 said, Shall I hide from Abraham that thing which I do [will do];7 18Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19For I know [have chosen] him, that he will [shall] 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. 20And the Lord said, Because the cry [of the sins, Gen_4:10] of Sodom and Gomorrah is great, and because their sin is very grievous, 21I will go down now, and see whether they have done [until a decision] altogether8 according to the cry of it, which is come unto me; and if not, I will know. 22And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the Lord.
23And Abraham drew near [bowing, praying], and said, Wilt thou also destroy the righteous with the wicked? 24Peradventure there be fifty righteous within the city [concealed in the mass]: wilt thou also destroy, and not spare the place for the fifty righteous that are therein? 25That be far from thee9 to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked [that it is all one both to the righteous and the wicked], that be far from thee: Shall not the Judge of all the earth do right? 26And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27And Abraham answered and said, Behold now [once] I have taken upon me to speak [to say] unto the Lord, which am but dust and ashes. 28Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, if I find there forty and five, I will not destroy it. 29And he spake unto him yet again, and said, Peradventure there shall be forty found there [if one should search for them]. And he Said, I will not do [will leave off to do] it for forty’s sake. 30And he said unto him, Oh let not the Lord be angry, and I will speak; Peradventure there shall thirty be found there. And he said, I will not do it if I find thirty there. 31And he said, Behold now I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake. 32And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure there shall be ten found there. And he said, I will not destroy it for ten’s sake. 33And the Lord went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
Gen_19:1 And there came two10 angels to Sodom at even; and Lot sat [was sitting] in the gate of Sodom: and Lot seeing them, rose up to meet them; and he bowed himself with his face toward the ground; 2And he said, Behold now, my lords,11 turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 3And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast [literally, a banquet], and did bake unleavened bread, and they did eat.
4But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people, from every quarter [all collected]: 5And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6And Lot went out at the door unto them, and shut the door after him, 7And said, I pray you, brethren, do not so wickedly. 8Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow [and protection] of my roof [the cross-beams or rafters of the house]. 9And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge:12 now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11And they smote the men that were at the door of the house with blindness [dazzling blindnesses], both small and great; so that they wearied themselves to find the door.
12And the men said unto Lot, Hast thou here [in the city] any besides? son-in-law and thy sons, and thy daughters, arid whatsoever thou hast in the city, bring them out of this place: 13For we will destroy13 this place, because the cry of them [the outcry of their sins] is waxen great before the face of the Lord; and the Lord hath sent us to destroy it. 14And Lot went out and spake unto his sons-in-law, which married his daughters,14 and said, Up, get you out of this place; for the Lord will destroy [as a destroyer] this city. But he seemed as one that mocked15 unto his sons-in-law [Luther: he was ridiculous in their eyes].
15And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here [are found and rescued]; lest thou be consumedin the iniquity [the visitation for the iniquity] of the city. 16And while he lingered,16 the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him: and they brought him forth, and set him without the city.
17And it came to pass, when they had brought them forth abroad [into the open country], that he said, Escape for thy life [thy soul]; look not behind thee, neither stay thou in all the plain [valley-region]; escape to the mountain, lest thou be consumed. 18And Lot said unto them [the two passing from him; between whom Jehovah had revealed himself], Oh, not so, my Lord!17 19Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me, in saving my life; and I cannot 20escape to the mountain, lest some [the] evil take me, and I die: Behold now this city is near to flee unto, and it is a little one: Oh let me escape thither! (is it not a little one?) and my soul [through its exemption] shall live. 21And he said unto him, See, I have accepted18 thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. 22Haste thee, escape thither; for I cannot do anything till thou be come thither; therefore the name of the city was called Zoar [smallness].
23The sun was risen upon the earth when Lot entered19 into Zoar. 24Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven;25And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
26But his wife looked back from behind him, and she became a pillar of salt.
27And Abraham gat up early in the morning to the place where he stood before the Lord: 28And he looked toward (עַל־פְּנֵי) Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace [lime-kilns or metal-furnaces. The earth itself burned as an oven].
29And it came to pass when God [Elohim] destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
30And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31And the firstborn said unto the younger [smaller], Our father is old, and there is not a man [besides] in the earth to come in unto us, after the manner of all the earth: 32Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33And they made their father drink wine that night: and the firstborn went in and lay with her father; and he perceived not [was not in a conscious state] when she lay down, nor when she arose. 34And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight [nights] with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35And they made their father drink wine that night also: and the younger arose and lay with him; and he perceived not when she lay down, nor when she arose. 36Thus were both the daughters of Lot with child by their father. 37And the firstborn bare a son, and called his name Moab [from the father; or seed of the father; son of my father; brother and son]: the same is the father of the Moabites unto this day. 38And the younger, she also bare a son, and called his name Ben-ammi [son of my people, son and brother]: the same is the father of the children of Ammon [= Ben-ammon] unto this day.
GENERAL PRELIMINARY REMARKS
1. It is evident that these two chapters form but one section: the first verse of the 19th chapter forms the direct continuation of the previous narrative. [The connection of this chapter with the preceding is twofold, and very close. This forms the more complete unfolding of the promise, Gen_17:21, and the friendly intercourse which Jehovah here holds with the patriarch is the direct fruit of the symbolical purification of himself and his house through the rite of circumcision, Gen_17:23-27. Thus purified, the way was open for this friendly appearance and fellowship.—A. G.] The modern criticism attributes this section to the Jehovistic enlargement, and finds it necessary, therefore, to regard Gen_19:29, as an Elohistic interpolation, which, in the original writing must have immediately followed Genesis 17 (Knobel, p. 166). But there are the same strong internal reasons why the name Elohim should appear in Gen_19:29, as there are that Gen_17:1, should speak of Jehovah, and afterwards of Elohim. In this section, however, Jehovah appears in all other passages. The complete theophany of God corresponds to the completed promise of Isaac, the bearer of the covenant; and in this completed form of revelation he is Jehovah. But the announcement of the judgment upon Sodom and Gomorrah is essentially connected with the promise of the heir of blessing. The judgment itself, also, is a judgment of Jehovah; for, 1. The overthrow of Sodom and Gomorrah, through a fiery judgment, is an end of the world upon a small scale, with which the necessity, for that constant revelation of salvation, for the rescue of the world, whose foundation was now being laid, is clearly apparent. 2. With the firm confirmation of the father of the faithful in the future of his believing race, his relations to the world must also be actually and clearly defined, i.e., Abraham must prove his faith in his love, mercy, and his intercessions for Sodom also. 3. In the founding of this believing race, the overthrow of Sodom and Gomorrah, as a judgment of Jehovah, stands as a solemn warning for Abraham and his children, and through them for the world in all ages. The Dead sea could not remain without significance for the dwellers in Canaan. 4. Even the issue of the history of Lot belongs to the history of the completed promise; not only the position of Lot, intermediate between Abraham and Sodom, nor even his exemption and safety, which he owes to Abraham’s intercession, and his once better conduct, nor, on the other hand, the danger, terrors, losses, want, and moral disgrace into which he was betrayed through his worldly mind and his unbelief; but the issue of the history of Lot, his full separation from the theocratic obligations and privileges, and the descent from him of the Moabites and Ammonites, who were related to the Jews, and yet alien to them, belong also to the full presentation of the antithesis between the house of Abraham and the people of Sodom. 5. The abominations of Sodom, moreover, not only find a bright contrast in the consecrated marriage of Abraham and Sarah, but even a contrast in the incest with which the household of Lot was stained (see Introduction).—Knobel finds contradictions here which have no existence; e.g., between Gen_18:12; Gen_17:17; between the recapitulation, Gen_19:29, and the whole narrative of the overthrow of Sodom. He remarks upon the narrative, that the destruction of Sodom and Gomorrah is not, in his view, a natural event, but a divine judgment, like the flood. He explains the narrative of the impure origin of the Moabites and Ammonites by a reference to the odious Jewish motives. In answer to this Keil refers to Deu_2:9; Deu_2:19, according to which Israel should not possess the land of these two nations on the ground of their descent from Lot, and remarks, they were first excluded from a position among the Lord’s people, on account of their unbrotherly conduct towards Israel (Deu_23:4 ff.). Knobel here fails to recollect, that so far as the race of the chosen Judah is concerned, it was derived from an impure connection of Judah with his daughter-in-law, Thamar, just as in the remark, that the Jews gloried in the beauty of their ancestress, he failed to remember that Leah is especially described as not beautiful. He holds, that this narrative has an historical support, in the terrible fate of the vale of Siddim; but as to the rest, it is a pure mythical statement. [Aside from the fact that this supposition of the mythological character of the narrative overlooks the opposition referred to in the following sentence, it overlooks, also, the historical basis for this narrative in Gen_13:13, the close connection with the subsequent history, and the whole moral bearing and use of this history in both the Old and New Testaments.—A. G.] Of the two sides or aspects of the history, the prominent side, viz., the opposition between the manifestation of God to Abraham, and the judgment upon Sodom, is thus not properly estimated.
2. This Section may be divided into the following parts: 1. The appearance of Jehovah in the oak-grove of Mamre, and the promise of the birth of Isaac (Gen_18:1-15); 2. the revelation of the approaching judgment upon Sodom and Gomorrah to Abraham, and Abraham’s intercessory prayer (Gen_18:16-33); 3. the entrance of the two angels into Sodom, and the complete manifestation of the corruption of the Sodomites, in opposition to the better conduct of Lot (Gen_19:1-11); 4. the comparative unfitness of Lot for salvation, his salvation with difficulty, and the entrance of the judgment (Gen_18:12-29); 5. the departure of Lot, and his descendants (Gen_18:30-33).
EXEGETICAL AND CRITICAL
1. The completed manifestation and promise of God in the oak-grove of Mamre (Gen_18:1-15).—The Lord appeared unto him.20—Both the reality of the manifestation, on the one hand, and the seeing in vision on the other, appear in the clearest and most distinct form in the history. The elements which belong to the vision appear first at the very beginning: he lifted up his eyes and looked; then, further, in the departure of Jehovah from Abraham (Gen_18:33); and in his reappearance to Lot (Gen_19:17). The objective element is seen especially in the threefold character of the manifestation, in the transaction between Jehovah and Sarah, and in the history of the two angels in Sodom; especially in the assaults of the Sodomites upon them. But the peculiarities serving to introduce these wonderful objective facts, lie partly in the peculiar character of the history, as the narrative of a vision, partly in its symbolic statements, and partly in its peculiar ghostly form. The destruction of Sodom and Gomorrah is near; for them the evening of the world has come. It is a prelude of the last day, in which the angelic appearance is entirely natural, and is introduced through an inner and spiritual anticipation of the judgment itself, in those who seek to resist its influence, by indulgence in wicked, or, as in the case of the Sodomites, in abominable, courses. Delitzsch thinks that Abraham recognized the unity of the God of revelation, in the appearance of the three men. As to this, see the remarks upon the Angel of the Lord, Genesis 12. He adds: “One should compare the imitations of this original history among the heathen. Jupiter, Mercury, and Neptune, visit an old man, by name Hyricus, in the Boeotian city Tanagra; he prepares them a feast, and, though childless hitherto, receives a son in answer to his prayer (Ovid’s ‘Fast.,’ v. 494, etc.).” And then, further, the heathen accompaniment to Genesis 19 : “Jupiter and Mercury are journeying as men; only Philemon and Baucis, an aged, childless wedded pair, receive them, and these, therefore, the gods rescue, bearing them away with themselves, while they turn the inhospitable region lying around the hospitable hut into a pool of water, and the hut itself into a temple (Ovid’s Metam., viii. 611 ff.).” But the essential distinction between our ideal facts and these myths, lies in this, that while the first lie in the centre of history as causal facts or forces, having the most sacred and real historical results, these latter lie simply on the border ground of mythology. [How completely and thoroughly these words dispose of the whole mythical supposition in this as in other cases.—A. G.]—In the heat of the day.—“The dinner hour, when they took their principal meal (Gen_43:16; Gen_43:25; 1Ki_20:16) and their accustomed rest (2Sa_4:5). Volney (Travels, I. p. 314) says the Arab, when he takes his meal, sits at the door of his tent, in order to observe and invite those who are passing; and Burkhardt (Arabian Proverbs, p. 331 f.), it is a custom in the East to eat before the door and to invite to a share in the meal every passing stranger of respectable appearance.” Knobel.—And bowed himself to the ground.—Abraham instantly recognizes among the three, the one whom he addresses as the Lord in a religious sense, who afterwards appears as Jehovah, and was clearly distinguished from the two accompanying angels, Gen_19:1. [The original Hebrew word is used to denote both civil and religious homage. The word itself, therefore, cannot determine whether Abraham intended by his bowing to express religious homage, though it is probable that he did.—A. G.] “They are three,” Delitzsch says, “because of the threefold object of their mission, which had not only a promising, but also a punitive, and saving character.” Against this interpretation, however, there is the fact that Jehovah not only speaks the promise, but sends the judgment also upon Sodom, and that not one, but both angels conducted the rescue of Lot. “If there lies,” says Delitzsch, further, “in the fact that God appears in the three angels, a trinitarian reference, which the old painters were accustomed to express, by giving to each of the three the glory which is the characteristic sign of the divine nature, still the idea that the Trinity is represented in the three is in every point of view untenable.” The germ of the doctrine of the Trinity lies, indeed, not in the three forms, but truly in the opposition between the heavenly nature of Jehovah and his form of manifestation upon the earth in the midst of the two angels, i.e., in this well-defined, clearly-appearing duality.—If now I have found favor.—Knobel and Delitzsch differ in the explanation of the אִס־נָא, etc. (Knobel: “If I have still found favor,” i.e., may it still be the case.) We agree with the Supposition that Abraham uses the expression in his prayer, out of the consciousness that he had already found favor, i.e., that his expression presupposes a covenant-relation between himself and Jehovah. The cordial invitation is in this case far more than oriental hospitality, but still Abraham uses the human greeting, as the heavenly forms wear the appearance of human travellers.—And wash your feet.—This is the first concern of the pilgrim in the East, when he enters the house after treading the sandy, dusty ways, with nothing but sandals. They were to rest themselves under the tree, leaning upon the hand in the oriental manner.21—A morsel of bread.—A modest description of the sumptuous meal which he had prepared for them. His humble and pressing invitation, his modest description of the meal, his zeal in its preparation, his standing by to serve those who were eating, are picturesque traits of the life of faith as it here reveals itself, in an exemplary hospitality. “According to the custom still in use among the Bedouin sheiks (comp. Lane, “Manners and Customs,” II. p. 116), Abraham prepared, as soon as possible, from the cakes made by his wife from three seahs [About three pecks. A seah was about the third part of an ephah; the ephah was equal to ten omers, and the omer about five pints. Murphy.—A. G.] of fine meal, and baked under the ashes (עֻגּוֹת, unleavened cakes, baked upon hot, round stones), and a tender calf,22 with butter and milk, or curdled milk (Knobel: Cream), a very rich and pleasant-tasting meal.” Keil.—And he stood by them.—[Wordsworth here calls attention to the points of resemblance between this history and that of Zaccheus, Luk_19:4; Luk_19:6; Luk_19:8-9, and then says with great beauty and force: “This seems to be one of the countless instances where, in the tissue of the Holy Scriptures, the golden threads of the Old Testament are interwoven with those of the New, and form, as it were, one whole. p. 84.—A. G.] “This is the custom still in the Eastern countries. The Arab sheik, if he has respected guests, does not sit in order to eat with them, but stands in order to wait upon them.” (Shaw, “Travels,” p. 208; Buckingham, “Mesopotamia,” p. 23; and Seetzen, “Travels,” I. p. 400, etc.) Knoble.—And they did eat.—In Jdg_13:16. the Angel of Jehovah refuses to eat. Knobel regards it as a mark of distinction to Abraham, that these heavenly messengers should eat. Since the two angels were entertained by Lot in Sodom, it would appear that the peculiar reception of the meal should be ascribed in a special sense to them. This, however, does not remove the difficulty, in the fact, that those coming from heaven should eat earthly food. The supposition of Neumann, that it is all a dream up to Gen_18:16, is refuted by the whole tenor of the narrative, but especially by the history of the entertainment of the two angels by Lot. Josephus, “Antiq.,” i.11, 2, Philo, the Targums, and the Talmud, explain the eating as a mere appearance. Tertullian, on the contrary (“Adv. Marc.,” iii. 9), holds to a temporary incarnation. Delitzsch and Keil [So also Jacobus, after Kurtz, referring to Joh_1:14; Php_2:7; Luk_24:44.—A. G.] agree with him, and both refer to the eating of the risen Saviour with his disciples. But the idea of a temporary incarnation in a peculiar sense, is an extremely anthropomorphic, and not well-grounded, assumption; and the bodily nature of the glorified Christ, of whom Augustin says: “that he ate is a fruit of his power, not of his necessity,” quod manducavit, potestatis fuit non egestatis, is not to be identified with the form of the manifestation of the angels. But Delitzsch gives still another explanation. “The human form in which they appeared, was a representation of their invisible nature, and thus they ate, as we say of the fire, it consumes (or eats) all (Justin, Dial. cum Tryph., Genesis 34).” There may be here an intimation of the mysterious fact, that the spiritual world is mighty in its manifestations, and overcomes the material, according to the figurative expression of Augustin: The thirsting earth absorbs the water in one way, the burning rays of the sun in another; that from want, this by power. [“Aliter absorbet terra aquam siliens, aliter solis radius candens: illa indigentia, iste potentia.” Thus Baumgarten: That the angels could eat lies in their pneumatic nature, for the spirit has power over matter; that they did eat here is the very highest act of this divine sojourn or rest in the home of Abraham, p. 206.—A. G.]—Which was behind him.—The Angel of the Lord was placed with his back towards the door of the tent. But it greatly strengthens the real objective character of the manifestation, that Sarah also hears, and indeed hears doubting, the promise of the Angel.—According to the time of life.23—“The time of returning to life,” is the return of the same time in the next year. Time returns to life again apparently in the similar appearances of nature. Thus one form of time in nature expires after another, and becomes living again in the next year.—Wherefore did Sarah laugh.—Although Sarah only laughed within herself, and behind Jehovah and the tent door, yet Jehovah observed it. Her later denial (although, indeed, she had not laughed aloud) and her fear, prove that her laugh proceeded from a bitter and doubting heart. Keil, however, is too severe when he says “that her laugh must be viewed as the laugh of unbelief,” and Delitzsch, when he describes it as the scoff of doubt. It is sufficient that there is a distinction between her laughing and that of Abraham. The Scripture says (Heb_11:11) that she was a believer in the promise, and the fact of her conception is the evidence of her faith. [It thus becomes evident that one object in this manifestation, the drawing out and completing the faith of Sarah, has been accomplished. The question, Is anything too hard for the Lord? is the same which the angel Gabriel used when announcing to Mary the birth of Jesus. Mary bowed in faith, while Sarah laughs in doubt. But the words here used, with the reproof administered to her laugh, seem to have called out and strengthened her faith. See Wordsworth, p. 84; Baumgarten, p. 207.—A. G.] [Delitzsch closes his exposition of this passage with the suggestive words: “This confidential fellowship of Jehovah with the patriarch corresponds to that of the risen Lord with his disciples. The patriarchal time is more evangelic than the time of the law. As the time before the law, it is the type of the time after the law,” p. 285.—A. G.]
2. The announcement of the judgment upon Sodom and Gomorrah, and Abraham’s intercessory prayer (Gen_18:16-32).—And the men rose up from thence.24—The travellers depart from Hebron in the direction of Sodom, i.e., over the mountain to the valley of the Jordan. Abraham accompanies them. There is a wonderful union of the state of visions and of the actual outward life. We do not forget that this condition was habitual in the life of our Lord, and that it is reflected in the history of Peter (Act_12:11-12) as it is also in that of Paul. According to tradition, Abraham accompanied them as far as “the place Caphar-Barucha, from whence Paula looked through a deep ravine to the Dead Sea,” “the solitude and lands of Sodom.” Robinson thinks this is probably the present village Bni Na’im, about one and a half hours easterly from Hebron [“Bib. Researches,” vol. ii. p. 189.—A. G.] (Von Raumer, “Palestine,” p. 183).—Shall I hide from Abraham.—The reason why God would announce to Abraham, beforehand, the judgment upon Sodom, is given in the following words. There is at first great regard to the excellence of Abraham, but connected with this, however, a reference to his destination as the father of the people of promise; he must understand the judgments of God in the world, because he must understand the redemption. [All the principles of the divine providence in its relations to the sins of men appear here; his forbearance and patience, his constant notice, the deciding test, and the strictness and righteousness of the judgment, and hence Abraham is told here, that these same principles might operate upon the minds of the people of God in all ages.—A. G.] For the judgment cannot be understood without the redemption, nor the redemption without the judgment. The “natural event” of Knobel thus becomes to Abraham and his children, a divinely-comprehended event, and cannot remain a dark mystery; it presupposes its spiritual and moral significance. But on this account especially, the event, as a judgment, is of peculiar importance, in order that, like every following judgment, it may prove a monitory example to the house of Abraham—the people of God.—For I have known him.—Luther, following the Vulgate, I know that he, etc. Thus the good behavior of Abraham is (in an Arminian way) made the cause of the divine knowledge. But the לְמַעַן is opposed to this. The knowledge of Jehovah is fore-determined, like προγινώσκειν, Rom_8:29, and thus one with the ἐκλέγεσθαι, Eph_1:4. Keil: “In preventing love he sees (יָדַע), as in Amo_3:2; Hos_13:5,” which, however, cannot be included in the mere acknowledgment of Abraham. [The word includes knowledge and love. See Psa_1:6; Psa_31:8; 1Co_8:3; 1Co_13:12. Baumgarten, p. 208.—A. G.] Kurtz explains this passage strangely. God has given the possession of the land to Abraham, therefore he would be sure of his consent in this arrangement as to a part of the land. Keil: “The destruction of Sodom and the neighboring cities should serve as an enduring monument of the divine punitive righteousness, in which Israel should have constantly before its eyes the destruction of the godless. Finally, Jehovah unveils to Abraham, in the clearest manner, the cause of this destruction, that he might not only have a clear and perfect conviction of the justice of the divine procedure, but also the clear view that when the measure of iniquity was full, no intercession could avert the judgment. It is both for the instruction and warning of his descendants.” But still more certainly, also, at first, to give occasion to the prayer of Abraham, and thus show to his children what position they must take in regard to all the threatening judgments of God upon the world.—The cry of Sodom.—It is right to refer to Gen_4:10 for the explanation of these words, and hence the cry which is meant is the cry of sins for vengeance or punishment. Outbreaking offences against the moral nature, as murder and lusts, especially unnatural lusts, abuse and pain nature, and so to speak, force from it a cry of necessity, which sounds throughout the world and ascends to heaven.25 The infamy of Sodom and Gomorrah in the world, is not excluded from this tendency and result, but forms only the reflex, or one element of the cry. The כִּי gives the strongest emphasis to the utterance. [Baumgarten and Keil render it indeed. The cry of Sodom, indeed it is great—their sin, indeed it is very grievous. But the usual force of the כִּי, for, because, gives a good sense. It is for or because the cry is such, that the Lord comes down to test and punish.—A. G.]—I will go down now.—The anthropomorphic expression includes also a divine thought or purpose. Jehovah could not be uncertain whether the cry of Sodom and Gomorrah contained the truth, but it was still a question whether Sodom, by its conduct against the last deciding visitation of God, would show that its corruption placed it beyond any help or salvation. The translation of Luther, “whether it has done according to the cry,” does not meet the demands of the text. It must become evident through its last trial, whether it has reached the limit of the long-suffering patience of God. Thus it is not specially to convince himself, but to introduce the final decision. According to Delitzsch and Keil, the כָּלָה must be taken as a noun, as in Isa_10:23, not as an adverb, as Exo_11:1, “עָשָׂה כָלָה, to bring to an end, here to denote the most extreme corruption, in other passages used to express the utmost severity of punishment (Nah_1:8 f.; Jer_4:27; Jer_5:10).” Keil.—I will know.—A sublime, fearful expression of the fact, that Jehovah will at last introduce for the godless a decisive test, which according to their situation is a temptation, the judgment which in their case hardens, and the judgment for the hardening. It will issue at the last, as they themselves have decided. Patience and anger both have definite, sharp limits.—And the men.—The two angels who accompanied Jehovah in the form of men. It is observable that here it is the men simply, and then in Gen_19:1 it is the two angels. This order presupposes a very clear consciousness as to the distinction between the one chief person and his two companions; a distinction which Delitzsch misses, according to his view of the Angel of the Lord. Here, also (Gen_18:22), the two angels disappear, as they go farther, while Jehovah remains at the place, in the Angel of the Lord; in (Gen_19:17) on the contrary, the two angels receive an increase through an undefined, but evident, new appearance of Jehovah. It is with reference to the later assault of the Sodomites, that the angels are here described as men. Their departure to Sodom is in fulfilment of the word of Jehovah: I will know. They depart to introduce the final decision. They depart, but Abraham remains standing before Jehovah, upon that height whence the vale of Sodom could be seen (Gen_19:17), and addresses himself to prayer. The Jewish conjecture, that Jehovah remains standing before Abraham, is a wretched way of bettering the connection, which presupposes the distinction between the one Jehovah and the two angels before Jehovah.—And Abraham drew near.—The יִגַּשׁ designates especially the nearness to Jehovah, and more especially the venturesome [Rather the bold. Heb_4:16; Heb_10:22.—A. G.], mediating nearness in the priestly and believing disposition which the prayer implies and contains (Jer_30:21). That Abraham in his prayer thought especially of Lot, is evident, but that he interceded for Lot only, is an assumption which wrongs not only the divine thought of this prayer but the text itself. Abraham would not then have ceased with the number ten, and his prayer also would have taken the form of an ambiguous circumlocution. Keil is correct in his remark against Kurtz, Abraham appeals in his prayer, not to the grace of the covenant, but to the righteousness of Jehovah. But he is incorrect when he rejects the position of Calvin: “Common mercy towards the five nations” impels Abraham to his prayer, and on the contrary brings into prominence the love springing from faith; for the one of these does not exclude the other. Luther admirably explains his heartfelt desire: “He asks six times, and with so great ardor and affection, so urgently, that in the very great and breathless interest with which he pleads for the miserable cities, he seems as if speaking foolishly.” In the transactions of Abraham with God, the pressing earnestness on the part of Abraham, and the forbearance on the part of Jehovah, stand out in clear relief. Abraham goes on from step to step, Jehovah grants him step by step, without once going before his requests. He thus draws out from Abraham the measure and intensity of his priestly spirit, while Abraham, on his side, ever wins a clearer insight as to the judgment of God upon Sodom, and as to the condition of Sodom itself.—The first prayer or petition. Foolish, apparently presuming in form, sacred as to its matter! God, as he has known him as the righteous one, must remain the same in his righteousness, and cannot, in any exercise of his punitive providence, separate his almighty power from his righteousness. The prayer is a pious syllogism. Major proposition: Jehovah cannot sweep away the righteous with the wicked. (The emphasis lies upon the sweeping away. The prayer itself proves that the righteous suffer through the wicked, indeed, with him and for him.) The minor premise: there might be fifty righteous ones in Sodom, i.e., righteous, guiltless in reference to this destructive judgment. Innocent children are indeed not intended here, but guiltless adults, who might form some proportionate counterpoise to the rest. The conclusion: If it should be thus, the judge of the world could not destroy the cities, for righteousness is not the non plus ultra of strength, but power conditions and limits itself through right. Fifty righteous, five [twice five?] in each city (the singular is used here because Sodom represents all the five cities, or the pentapolis appears as one city, whose character and destiny is decided in the conduct of Sodom) of the pentapolis, would be sufficient salt to save the city. Five is the number of freedom, of moral development.—Second petition. The lowly, humble form of the second prayer, corresponds with the bold form of the first, for Abraham has now heard that Jehovah will spare it for the sake of fifty.—I have taken upon me (ventured) to speak unto the Lord.—This is not merely to pray unto the Lord. He has ventured the undertaking, to exert a definite influence upon Jehovah, i.e., on the supposition of a moral and free relation, boldly he has ventured to speak to him, although uncalled.—Which am but dust and ashes.—Delitzsch: “In his origin dust, and ashes at the end.” Notwithstanding this creature nature, he has still ventured to place himself in his personality over against the personality of Jehovah. He has taken the step of faith across the Rubicon, from the blind, creaturely subjection to Jehovah, into the free kingdom of his love.—Per-adventure there shall lack five.—He does not say: Peradventure there are five and forty righteous, but clings to the divine concession. If it is as thou hast said, then the want of five cannot be decisive. The forty-five will compensate for the want of five.—Third petition. Since he knew now that Jehovah would not insist upon the five, he descends at once to the forty, and urges still that the righteous vengeance should be restrained for their sakes until perhaps they might be found. Still from this point on he ventures only to make the supposition, per-adventure there are so many righteous there, without expressly joining to it the inference: wilt thou not spare, etc.?—Fourth petition. But now, after the number forty is allowed, Abraham feels that he can take a bolder step, before which, however, he prays that Jehovah would not be angry. Jehovah had twice yielded the five; he now comes to thirty, and prays that he would at once yield the ten.—Fifth petition. The compliance of Jehovah with his requests emboldens him. Thus he excuses his boldness this time by the mere consistency of his words, as he comes down to twenty.—Sixth petition. He would venture only one more request, and that not without the deprecatory prayer: Oh, let not the Lord be angry.—He ceases with the ten, since less than two men to each city could not avail to turn away the destructive judgment. But great as the interceding Abraham appears in his bold, persistent progress in his petitions, he appears equally great in ceasing when he did, although the human motive to bring into the account Lot, his wife, his two daughters, and his sons-in-law, and thus to go on to the number five, was obvious and strong. And thus there is still a distinction between the mere begging, which knows no limit, and the prayer which is conscious that it is limited through the moral nature or spirit, and, indeed, by the Holy Spirit. When Delitzsch says “that apparent commercial kind of entreaty is the essence of true prayer—is the sacred ἀναίδεια of which our Lord speaks, Luk_11:8, the importunity (shamelessness) of faith, etc.,” we would underscore and emphasize the apparent, and appeal rather to the repeated asking than to the bargaining nature, and recollect that the importunity, Luk_11:8, has its full authorization only in the figure, but cannot be identified without explanation, with what is analogous to it, the full joyfulness of prayer.—And the Lord went his way: not to avoid (as Delitzsch conjectures) further entreaties on the part of Abraham, for Jehovah’s remaining where he was, and the joyfulness of Abraham’s prayer, stand in a harmonious relation. “The judgment, which now follows, upon the five cities, shows that not ten צַדִּיקִים, i.e., not sinless, holy persons, but upright, who, through the fear of God and the power of conscience, had kept themselves free from the prevailing sins and crimes of those cities, could be found in Sodom.” Keil. Delitzsch: “His prayer, however, has not fallen to the ground.” He refers to the rescuing of Lot and his family.
See Gen_19:1 ff for DOCTRINAL AND ETHICAL and HOMILETICAL AND PRACTICAL.
Footnotes:
[1][Gen_18:3.—The versions vary, some reading one form and some the other. The Septuagint has Κύριε, Vulg. Domine. So also the Syriac and Onkelos. The Masoretic text, therefore, is preferable to that used in our version.—A. G.]
[2][Gen_18:8.—He, i.e. Abraham.—A. G.]
[3][Gen_18:8.—was standing.—A. G.]
[4][Gen_18:10.—Heb., according to the living time.—A. G.]
[5][Gen_18:14.—Heb., difficult, wonderful, Sept. μὴ ἀδυνατήσει παρὰ τῷ Θεῷ ῥῆμα? See Luk_1:37.—A. G.]
[6][Gen_18:17.—Jehovah.—A. G.]
[7][Gen_18:18.—Lit., I am doing, am about to do.—A. G.]
[8][Gen_18:21.—Heb. whether they have made completeness, or to a consummation.—A. G.]
[9][Gen_18:25.—חָלִלָה, abominable.—A. G.]
[10][Ch. 19 Gen_18:1.—two of the angels.—A. G.]
[11][Gen_18:2.—אֲדֹנַי. Not the same form which Abraham uses.—A. G.]
[12][Gen_18:9.—יִשְׁפֹּט שָפוֹט, will he always be judging.—A. G.]
[13][Gen_18:13.—Lit., are destroying.—A. G.]
[14][Gen_18:14.—Lit., The takers of his daughters.—A. G.]
[15][Gen_18:14.—as a jester.—A. G.
[16][Gen_18:16.—Heb. delayed himself.—A. G.]
[17][Gen_18:18.—אֲדֹנָי. O Lord.—A. G.]
[18][Gen_18:21.—have lifted up thy face.—A. G.]
[19][Gen_18:23.—Heb., and Lot came unto.—A. G.]
[20][The Lord appeared, but the appearance was in the form of three men or angels. There may be, as Wordsworth suggests, here a declaration of the divine unity, and an intimation of the plurality of persons; perhaps of the doctrine of the Trinity.—A. G.]
[21] [“For therefore are ye come—to give me occasion to offer yon my hospitality.” Keil, p. 166.—A. G.]
[“Their coming was of God. He recognized in it a divine call upon his hospitality.” Jacobus, “Notes,” vol. i. p. 9.—A. G.]
[22][Flesh-meat was not ordinary fare. See Pict. Bible, and Bush, Notes, vol. i. p. 286.—A. G.]
[23][Literally, living time. Murphy: “Seemingly the time of birth when the child comes to manifest life,” p. 316.—A. G.]
[24][Jacobus has a striking note here upon the connection of what follows with what precedes. “These are only the right and left hand movements. The records are in their proper antithesis, as setting forth the divine character and counsel. The right and left hand of the Judge are for the opposite parties. Life eternal is for the one, and everlasting punishment for the other.” Mat_25:46. All history is full of this antithesis.—A. G.]
[25][It is the moral demand which sin makes for punishment. Bush: “Notes,” vol. i. p. 297.—A. G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 6, 7, 8, 10, 12 lift up his eyes . . . and, lo,…
lift up his eyes . . . and, lo, three men--Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.
he ran to meet them--When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.
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 vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 15 ENTERTAINING ANGELS, Gen_18:1-15.
ENTERTAINING ANGELS, Gen_18:1-15.
1. The Lord appeared — This is the sixth revelation of promise to Abraham. 1) The call and promise while yet in his father’s house.
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Gen_12:1 to Gen_3:2) At the oak of Moreh. Gen_12:7. 3) After his separation from Lot. Gen_13:14 to Gen_17:4) The covenant of the Word and vision of chap. 15. 5) The covenant of circumcision, in chap. 17. And after this sixth revelation, and after Isaac’s birth, when God will test the patriarch once more, we have the seventh revelation in connexion with the offering of Isaac in the land of Moriah. Gen_22:1-18. Thus the father of the faithful has a sevenfold revelation of promise and of prophecy.
Plains of Mamre — Or, oaks of Mamre. See on Gen_13:18.
Sat in the tent door in the heat of the day — A truly Oriental picture. Travellers at the present day often observe the like; the sheik sitting under an awning or in the shade of a tree or grove, and ready to repeat the ancient style of hospitality to the passing traveller.
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 vv1–15 1–15. Visit of three Angels to Abraham, and the…
1–15. Visit of three Angels to Abraham, and the Promise of a Son to Sarah (J)
1. the Lord appeared] The personal Theophany of Jehovah (cf. Gen_16:13) was evidently at first not recognized by Abraham.
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the oaks of Mamre] Better, as R.V. marg., terebinths. See note on Gen_13:18. Mamre is here the name of a place, not of a chieftain (Gen_14:24).
in the heat of the day] i.e. at noontide, as in 2Sa_4:5. Cf. 1Sa_11:9, “by the time the sun is hot”; Neh_7:3. For “the cool of the day,” see Gen_3:8.
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 vv1, 2, 3, 4, 5, 6, 8, 9, 10, 12, 14, 15 (1) And the Lord (Jehovah) appeared unto him.—No new…
XVIII.
VISIT OF ANGELS TO ABRAHAM AT MAMRE; AND OVERTHROW OF SODOM.
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(1) And the Lord (Jehovah) appeared unto him.—No new section could begin in this way, but evidently this is a continuation of the narrative of the circumcision. We thus find a Jehovistic section coupled in the closest way with one which is Elohistic (comp. Gen_17:22-23); and even here it is Elohim who for Abraham’s sake delivers Lot (Gen_19:29). Far more important, however, is it to notice that this familiar intercourse, and clear revelation of Jehovah to Abraham, follows upon his closer relation to God by virtue of the sacrament of circumcision. Jewish tradition adds that this visit was made to Abraham on the third day after the rite had been performed, and was for the purpose of healing him from the painful consequences of it. It was on this account, as they think, that Abraham was resting at home, instead of being with his herds in the field.
The plains (Heb., the oaks) of Mamre.—(See Gen_13:18; Gen_14:13.)
The tent door.—Heb., the opening of the tent, formed by looping back one of the curtains.
The heat of the day.—The time of noon, when Orientals rest from labour (comp. Gen_3:8). As the air in the tent would be sultry, Abraham sits in the shade on the outside. So in Gen_18:8 the meal is spread under a tree.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 18
Genesis 18
This chapter affords a beautiful exemplification of the results of an obedient, separated walk. "Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in to him, and sup with him, and he with me." (Rev. 3: 20) again, we read, "Jesus answered, and said unto him, If a man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." (John 14: 23) From these passages, taken in connection with our chapter, we learn that an obedient soul enjoys a character of communion entirely unknown to one who moves in a worldly atmosphere.
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This does not touch, in the most remote manner, the question of forgiveness or justification. All believers are clothed in the same spotless robe of righteousness-all stand in one common justification, under the eye of God. The one life flows down from the Head in heaven through all the members on earth. This is plain. The doctrine, in reference to the above important points, is fully established in the word; and has been, again and again, unfolded through the foregoing pages of this volume. But we should remember that justification is one thing, and the fruit thereof quite another. To be a child is one thing, to be an obedient child is quite another. Now, a father loves an obedient child, and will make, such a child more the depository of his thoughts and plans. And is this not true, in reference to our heavenly Father? Unquestionably. John 14 puts this quite beyond dispute; and, moreover, it proves that for one to speak of loving Christ, and not to "keep his words," is hypocrisy. "If a man love me, he will keep my words." Hence, if we are not keeping Christ’s words, it is a sure proof we are not walking in the love of His name. Love to Christ is proved by doing the things which He commands, and not by merely saying, "Lord, Lord." It is of very little avail to say, "I go, sir," while the heart has no idea of going.
However, in Abraham we see one who, however he may have failed in detail, was, nevertheless, characterised, in the main, by a close, simple, and elevated walk with God; and in the interesting section of his history now before us, we find him in the enjoyment of three special privileges, namely, providing refreshment for the Lord! enjoying full communion with the Lord, and interceding for others before the Lord. These are high distinctions; and yet are they only such as ever result from an obedient, separated, holy walk. Obedience refreshes the Lord, as being the fruit of His own grace in our hearts. We see in the only perfect man that ever lived, how He constantly refreshed and delighted the Father. Again and again, God ’bore testimony to Him from heaven, as His "beloved Son; in whom he was well pleased." The path of Christ furnished a continual feast to Heaven. His ways were ever sending up a fragrant incense to the throne of God. From the manger to the cross, He did always the things which pleased His Father. There was no interruption, no variation, no salient point. He was the only perfect One. There only can the Spirit trace a perfect life below. Here and there, as We look along the current of inspiration, we find one and another who occasionally refreshed the mind of Heaven. Thus, in the chapter before us, we find the tent of the stranger at Mamre affording refreshment to the Lord Himself - refreshment lovingly offered, and willingly accepted. (Ver. 1-8)
Then we find Abraham enjoying high communion with the Lord, first, in reference to his own personal interests, (ver. 9-15) and, secondly, in reference to the destinies of Sodom. (Ver.16, 21) What confirmation to Abraham’s heart in the absolute promise (Sarah shall have a son!" Yet this promise only elicited a laugh from Sarah, as it had elicited one from Abraham in the preceding chapter.
There are two kinds of laughter spoken of in scripture. There is first, the laughter with which the Lord fills our mouth, when, at some trying crisis, He appears in a signal manner for our relief. "When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, the Lord hath done great things for them; the Lord hath done great things for us, whereof we are glad." (Ps. 126: 1, 2)
Again, there is the laughter with which unbelief fills our mouths, when God’s promises are too magnificent for our narrow hearts to take in, or the visible agency too small, in our judgement, for the accomplishment of His grand designs. The first of these we are never ashamed or afraid to avow. Zion’s sons are not ashamed to say, "then was our mouth filled with laughter." (Ps. 126: 2) When Jehovah makes us to laugh, we may laugh heartily. "But Sarah denied, saying, I laughed not; for she was afraid." Unbelief makes us cowards and liars; faith makes us bold and truthful. It enables us to "come boldly," and to "draw near with true hearts."
But, further, Abraham is made the depository of God’s thoughts and counsels about Sodom. Though having nothing to do with it personally, yet he was so near the Lord that he was let into His mind in reference to it. The way to know the divine purposes about this present evil world, is not to be mixed up with it, in its schemes and speculations, but to be entirely separated from it. The more closely we walk with God, and the more subject we are to His word, the more we shall know of His mind about everything. I do not need to study the newspaper, in order to know what is going to happen in the world. God’s word reveals all I want to know. In its pure and sanctifying pages I learn all about the character, the course, and the destiny of the world; whereas, if I go to the men of the world for news, I may expect that the devil will use them to cast dust in my eyes.
Had Abraham visited Sodom in order to obtain information about its facts, had he applied to some of its leading intelligent men, to know what they thought of Sodom’s present condition and future prospects, how would he have been answered? Doubtless, they would have called his attention to their agricultural and architectural schemes, the vast resources of the country; they would have placed before his eyes one vast, mingled scene of buying and selling, building and planting, eating and drinking, marrying and giving in marriage. Doubtless, too, they would never dream of judgement, and if any one had made mention thereof, their mouths would have been filled with infidel laughter. Hence, then, it is plain, that Sodom was not the place in which to learn about Sodom’s end. No; "the place, where Abraham stood before the Lord," afforded the only proper point from whence to take in the whole prospect. There he could stand entirely above the fogs and mists which had gathered upon Sodom’s horizon. There, in the clearness and calmness of the divine presence, he could understand it all. And what use did he make of his knowledge and his elevated position? How was he occupied in the Lord’s presence? The answer to these inquiries leads us to the third special privilege enjoyed by our patriarch in this chapter, namely, -
Intercession for others before the Lord. He was enabled to plead for those, who were mixed up in Sodom’s defilement, and in danger of being involved in Sodom’s judgement. This was a happy and a holy use to make of his place of nearness to God. Thus it is ever. The soul that can "draw near to God," in the assurance of faith, having the heart and conscience perfectly at rest, being able to repose in God as to the past, the present, and the future - that soul will be able and willing to intercede for others. The man, who has on "the whole armour of God," will be able to pray for all saints." And, oh I what a view this gives us of the intercession of our Great High Priest, mho has passed into the heavens! What infinite repose He enjoys in all the divine counsels! With what conscious acceptance He sits enthroned amid the brightness of the Majesty in the heavens! And with what efficacy He pleads, before that Majesty, for those, who are toiling along, amid the defilement of this present scene! Happy, ineffably happy, they, who are the subjects of such all prevailing intercession! At once happy and secure. Would that we had hearts to enter into all this hearts enlarged by personal communion with God, to take in more of the infinite fullness of His grace, and the suitability of His provision, for all our need.
We see, in this scripture, that, how blessed soever Abraham’s intercession might be, yet it was limited, because the intercessor was but a man. It did not reach the need. He said, "I will speak yet but this once," and there he stopped short, as if afraid of having presented too large a draft at the treasury of infinite grace, or forgetting that faith’s cheque was never yet dishonoured at God’s bank. It was not that he was straitened in God. By no means. There was abundance of grace and patience in Him to have hearkened to His dear servant, had he proceeded even to three or one. But the servant was limited. He was afraid of overdrawing his account He ceased to ask, and God ceased to give. Not so our blessed Intercessor. Of Him it can be said," He is able to save to the uttermost,..... seeing he ever liveth to make intercession." May our hearts cling to Him, in all our need, our weakness, and our conflict.
Before closing this section, I would offer a remark, which, whether it may be regarded as properly flowing: out of the truth contained therein, or not, is nevertheless worthy of consideration. It is of the utmost importance, in the study of scripture, to distinguish between God’s moral government of the world, and the specific hope of the Church. The entire body of Old Testament prophecy, and much of the New, treats of the former, and, in so doing, presents, I need hardly say, a subject of commanding interest to every Christian. It is interesting to know what God is doing, and will do, with all the nations of the earth. Interesting to read God’s thoughts about Tyre, Babylon, Nineveh, and Jerusalem; about Egypt, Assyria, and the land of Israel. In short, the entire range of Old Testament prophecy demands the prayerful attention of every true believer. But, let it be remembered, we do not find therein contained the proper hope of the Church. How could we? If we have not therein the Church’s existence directly revealed, how could we have the Church’s hope? Impossible. It is not that the Church cannot find there a rich harvest of divine moral principles, which she may most happily and profitably use. She undoubtedly can; but this is quite another thing from finding there her proper existence and specific hope. And yet, a large portion of the Old Testament prophecies has been applied to the Church; and this application has involved the whole subject in such mist and confusion, that simple minds are scared away from the study, and, in neglecting the study of prophecy, they have also neglected that which is quite distinct from prophecy, properly so called, even the hope of the Church, which hope, be it well remembered, is not anything which God is going to do with the nations of the earth, but to meet the Lord Jesus in the clouds of heaven, to be for ever with Him, and for ever like Him.
Many may say, I have no head for prophecy. Perhaps not, but have you a heart for Christ Surely if you love Christ, you will love His appearing, though you may have no capacity for prophetic investigation. An affectionate wife may not have a head to enter into her husband’s affairs; but she has a heart for her husband’s return. She might not be able to understand his ledger and day-book; but she knows his footstep, and recognises his voice. The most unlettered saint, if only he has affection for the Person of the Lord Jesus, can entertain the most intense desire to see Him; and this is the Church’s hope. The apostle could say to the Thessalonians, "ye turned to God from idols, to serve the living and true God, and to wait for his Son from heaven." (1 Thess. 1: 9, 10) Now, evidently, those Thessalonian saints could, at the moment of their conversion, have known little, if anything, of prophecy, or the special subject thereof; and yet they were, at that very moment, put into the full possession and power of the specific hope of the Church - even the coming of the Son. Thus is it throughout the entire New Testament. There, no doubt, we have prophecy-there, too, we have God’s moral government; but, at the same time, numberless passages might be adduced in proof of the fact, that the common hope of Christians in apostolic times - the simple, unimpeded, and unencumbered hope was, THE RETURN OF THE BRIDEGROOM. May the Holy Ghost revive "that blessed hope" in the Church - may He gather in the number of the elect, and "make ready a people prepared for the Lord."
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–15 And the LordJehovah, the Divine name employed throughout the…
And the LordJehovah, the Divine name employed throughout the present and succeeding chapters, which are accordingly assigned to the Jehovist (Tuch, Bleek, Davidson, Colenso), with the exception of Gen_19:29, which is commonly regarded as a fragment of the original Elohist"s narration (vide infra) appeared unto him. The absence of Abraham"s name has been thought to favor the idea that the present chapter should have begun at Gen_17:23 (Quarry). That the time of this renewed Divine manifestation was shortly after the incidents recorded in the preceding chapter is apparent, as also that its object was the reassurance of the patriarch concerning the birth of Isaac. In the plains of Mamre. Literally, in the oaks of Mature. (vide Gen_13:18) And he sat in the tent door. Literally, in the opening of the tent, a fold of which was fastened to a post near by to admit any air that might be stirring. In the heat of the day, i.e. noontide, (cf. 1Sa_11:11) as the cool of the day, or the wind of the day, (Gen_3:8) means eventide. The usual term for noon is Tsoharim, (Gen_43:16) that is, the time of " double or greatest light," while a more poetical expression is "the height of the day", (Pro_4:18) either because then the sun has reached its most exalted position, or because it appears to stand still in the zenith" (Kalisch). Among the Orientals the hour of noon is the time of rest (cf. Son_1:7) and the time of dinner. (Gen_43:16, Gen_43:25) In this case the patriarch had probably dined and was resting after dinner, sines, on the arrival of his visitors, preparations had to be commenced for their entertainment.
Vers. 1-15.
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Noontide at, Mamre, or angels" visits.
I THE ARRIVAL OF THE STRANGERS.
1. The appearance they presented. Seemingly three men, they were in reality three angels, or, more correctly, Jehovah accompanied by two celestial attend ants, who, at an unexpected moment, were making for Abraham"s tent. So are the homes of saints ofttimes visited by angels unawares, (Heb_1:14) and, greater honor still, by him who claims the angels as his ministers (Psa_8:4; Isa_57:17)
2. The reception they obtained. Immediately that Abraham discerned their approach, he hastened to accord them most respectful and courteous salutation, in true Oriental fashion, falling on his knees and bowing till his head touched the ground; an illustration of that beautiful politeness towards one"s fellow-men (if as yet he only regarded his visitors as men), or of that reverential self-abasement before God (if already he had recognized the superior dignity of the principal figure of the three) which ought especially to characterize God"s believing and covenanted people (Psa_95:6; 1Pe_3:8)
3. The invitation they received. Probably oppressed by the sultry beams of the noonday sun, if not otherwise travel-stained and weary, they were, with genuine Arab-like hospitality, entreated by the patriarch to avail themselves of such refreshment and repose as his cool-shaded, well-furnished tent might be able to afford. And this invitation of the patriarch was
(1) Humbly proffered, as if their acceptance of it would be more an act of grace conferred on him than a benefit enjoyed by themselves.
(2) Modestly described, as if it were only a trifle after all that he was asking them to accept, while all the time his liberal heart was devising liberal things.
(3) Piously enforced, by the consideration that he recognized in their arrival at his tent a special call to the discharge of the duty of hospitality.
(4) Promptly accepted, without apologies or deprecations of any sort, but with the same generous simplicity as it was offered. "So do as thou hast said.
II THE ENTERTAINMENT OF THE STRANGERS. In the banquet which Abraham extemporized for his celestial guests beneath the umbrageous oak at Mamre were three things which should be studied by all who would use hospitality.
1. Joyous alacrity. That the patriarch"s invitation was no mere conventional remark which was meant to pass unheeded by those to whom it was addressed was proved by the expeditious cordiality with which he set about the preparations needed for the proffered repast, enlisting Sarah"s practiced hands in baking cakes, and commissioning a trusty servant of the house to kill and dress a young and tender calf selected by himself from the flocks. Here was no reluctance or half-heartedness with Abraham in the work of kindness to which Providence had called him. So ought Christians to manifest a spirit of cheerfulness and a habit of promptitude in doing good (Rom_12:8, Rom_12:13; 2Co_9:7)
2. Unstinted liberality. Modestly characterized as a little repast, it was in reality a sumptuous banquet which was set before the strangers. Abraham entertained his guests with princely munificence. The modern virtue of stinginess, or niggardliness, supposed by many to be a Christian grace, had not been acquired by the patriarch, and should with as much speed as possible be unlearned by Christ"s disciples. Hospitality towards the saints and beneficence towards all men, but especially towards the poor, should be practiced with diligence, and even with a holy prodigality, by all who are of Abraham s seed (Luk_14:12-14; Rom_12:13; Heb_13:2)
3. Personal activity. Though the master of a large household, with 300 trained domestics, and the noble Eliezer at their head, the patriarch does not think of relegating the important work of preparing the entertainment to his subordinates, but himself attends to its immediate execution. Indeed, in all the bustling activity which forthwith pervades the tent his figure is always and everywhere conspicuous. And when the meal is ready he reverently serves it with his own hand; again a true pattern of humility, as if he had caught up by anticipation the spirit of our Savior"s words; (Mat_20:26) and a true preacher of Christian duty, saying that in God"s work personal service is ever better than laboring by proxy.
III THE COMMUNICATION OF THE STRANGERS. The noonday meal over, or perhaps while it was advancing, the principal of the three guests, who certainly by this time was recognized as Jehovah, made an important announcement to the patriarch, which, however, was specially intended for Sarah, who was listening behind the dark fold of the camel"s-hair tent, viz., that next year the promised seed should be born. That announcement was
1. Authoritatively made. It was made by him who is the faithful and true Witness, with whom it is impossible to lie, and who is able also to perform that Which he has promised.
2. Unbelievingly received. The laugh of Sarah was altogether different from that of Abraham. (Gen_17:17) While Abraham"s was the outcome of faith, hers was the fruit of latent doubt and incredulity. There are always two ways of receiving God"s promises; the one of which secures, but the other of which imperils, their fulfillment. (Mar_9:23 11:23)
3. Solemnly confirmed.
(1) By an appeal to the Divine omnipotence. The thing promised was not beyond the resources of Jehovah to accomplish.
(2) By a further certification of the event. As it were a second time the Divine faithfulness was pledged for its fulfillment
(3) By an impressive display of miraculous power, first in searching Sarah"s heart, and second in arresting Sarah"s conscience. The result was that Sarah"s unbelief was transformed into faith.
Learn
1. The duty and profit of entertaining strangers. (Heb_13:2)
2. The beauty and nobility of Christian hospitality. (Rom_12:13)
3. The excellence and acceptability of personal service in God"s work.
4. The condescension and kindness of God in visiting She sons of men.
5. The admirable grace of Jehovah in repeating and confirming his promises to man.
6. The right way and the wrong way of listening to God"s words of grace and truth.
HOMILIES BY W. ROBERTS Vers. 1-15.
The theophany at Mamre.
I THE DIVINE VISIT TO THE PATRIARCH.
1. A remarkable proof of the Divine condescension.
2. A striking adumbration of the incarnation of Christ.
3. An instructive emblem of God"s gracious visits to his saints.
II THE DIVINE FEAST WITH THE PATRIARCH.
1. The courteous invitation.
2. The sumptuous provision.
3. The ready attention.
III THE DIVINE MESSAGE FOR THE PATRIARCH.
1. Its delivery to Abraham.
2. Its reception by Sarah.
3. Its authentication by Jehovah. W.
HOMILIES BY R.A. REDFORD Vers. 1-15.
The theophany at Mamre.
"The Lord appeared unto him" (Ver. 1).
I THE PREPARATION FOR DIVINE MANIFESTATION.
1. Abraham stands on a higher plane of spiritual life. He is endeavoring to fulfill the commandment given: (Gen_17:1) "Walk before me," &c. The appearances and communications are more frequent and more full. ;
2. The concentration of the believer"s thought at a particular crisis. His place at the tent door, looking forth over the plains of Mature, representing his mental attitude, as he dwelt on the promises and gazed into the future.
3. There was a coincidence between the conjuncture in the history of the neighboring cities and the crisis in the history of the individual believer. So in the purposes of God there is preparation for his manifestation both in external providence and in the events of the world on the one hand, and on the other in the more personal and private history of his people.
II THE MANIFESTATION ITSELF.
1. It was very gracious and condescending. The angels did not appear in angelic glory, but in human likeness. They came as guests, and, in the fragrant atmosphere of a genial hospitality, at once quickened confidence and led forward the mind to expect a higher communication. The household activity of Abraham and Sarah on behalf of the three visitors,
2. while it calmed and strengthened, did also give time for thought and observation of the signs of approaching opportunity.
3. There was from the first an appeal to faith. Three persons, yet one having the pre-eminence. The reverential feeling of the patriarch called out at the manner of their approach to his tent The coincidence possibly between the work of the Spirit in the mind of the believer and the bestowment of outward opportunity.
4. The communication of the Divine promise in immediate connection with the facts of human life. The great trial of faith is not the appeal to accept the word of God in its larger aspect as his truth, but the application of it to our own case. We may believe that the promise will be fulfilled, and yet we may not take it to heart, "I will return unto thee." "Sarah shall have a son." The strength made perfect in weakness, not merely for weakness. The Divine in the Scripture revelation does not overwhelm and absorb the human; the human is taken up into the Divine and glorified. Taking the narrative as a whole, it may be treated
(1) Historically as it holds a place in the history of the man Abraham and in the progressive development of revelation.
(2) Morally suggesting lessons of patience, reverence, humility, truthfulness, faith.
(3) Spiritually as pointing to the Messiah, intimating the incarnation, the atonement, the prophetic, priestly, and kingly offices of the promised Redeemer; the freedom and simplicity of the fellowship of God with man; the great Christian entertainment man spreading the meal before God, God accepting it, uniting with man in its participation, elevating it into that which is heavenly by his manifested presence. R.
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 vv1, 9 He took butter, and milk, and the calf which…
Gen_18:1-8
He took butter, and milk, and the calf which he had dressed, and set it before them
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The duty of hospitality
I.
As A COMMON DUTY.
II. AS A DUTY OF PIETY. Thus viewed, all duties are ennobled.
1. In their form.
2. In their motive.
3. The best qualities of the soul are developed.
III. As A DUTY WHICH IS PROPHETIC OF SOMETHING BEYOND ITSELF, AS genius does not always know all it utters, so the faithful and loving heart cannot always relate what it holds. Such was the ease with Abraham in his history. His duty rapidly rises in the form and meaning of it.
1. He entertains men on the principles of common hospitality (Gen_18:2).
2. He entertains angels.
3. He entertains God. (T. H. Leale.)
A prelude to the Incarnation
I. GOD APPEARS AS MAN,
II. GOD PASSES THROUGH THE SAME EXPERIENCE AS MAN. The angel Jehovah performs human actions, and passes through human conditions.
1. He both speaks and listens to human words. This Divine visitor converses freely with Abraham, and listens to his offer of hospitality. So God manifest in our nature spoke with human lips, and heard through ears of flesh the voices of men.
2. He shares the common necessities of man. This Divine visitor has no real need for food and refreshment, and yet He partakes of them. Jesus, though
He had no need of us in the greatness and independence of His majesty, yet took our infirmities and necessities upon Him. He lived amongst men, eating and drinking with them, and partaking of the shelter they offered.
3. As man He receives service from man. Jehovah, under the appearance of a man, partook of the food and of the hospitable services which Abraham offered. So Christ, in the days of His flesh, received the attentions of human kindness, shelter, food, comfort. He had special friends, such as those of the household of Bethany, which He loved so well. He was grateful for every act of kindness done to Him.
III. GOD MANIFEST IS RECOGNIZED ONLY BY THE SPIRITUAL MIND. (T. H.Leale,)
The Divine guest
There is no doubt as to the august character of one of the three who, on that memorable afternoon, when every living thing was seeking shelter during the heat of the day, visited the tent of the patriarch (see Gen_18:1-10). It was thus that the Son of God anticipated His Incarnation; and was found in fashion as a man before He became flesh. He loved to come incognito into the homes of those He cherished as His friends, even before He came across the slopes of Olivet to make His home in the favoured cottage, where His spirit rested from the din of the great city, and girded itself for the cross and the tomb.
I. ABRAHAM TREATED HIS VISITORS WITH TRUE EASTERN HOSPITALITY.
II. MAY IT NOT BE THAT CHRIST COMES TO US OFTEN IN THE GUISE OF A STRANGER? Does He not test us thus? Of course if He were to come in His manifested splendour as the Son of the Highest, every one would receive Him, and provide Him with sumptuous hospitality. But this would not reveal our true character. And so He comes to us as a wayfaring man, hungry and athirst; or as a stranger, naked and sick. Those that are akin to Him will show Him mercy, in whatsoever disguise He comes, though they recognize Him not, and will be surprised to learn that they ever ministered to Him. Those, on the other hand, who are not really His, will fail to discern Him; will let Him go unhelped away; and will wake up to find that inasmuch as they did it not to one of the least of these, they did it not to Him.
III. GOD NEVER LEAVES IN OUR DEBT. He takes care to pay for His entertainment, royally and divinely. (F. B. Meyer, B. A.)
The advent in the theophany
I. GOD VISITS HIS CHILDREN.
II. GOD VISITS HIS CHILDREN IN HUMAN FORM.
III. GOD VISITS HIS CHILDREN UNRECOGNIZED.
IV. GOD VISITS HIS CHILDREN IN BLESSING. V GOD VISITS HIS CHILDREN AT CRITICAL PERIODS.
VI. WHEN GOD VISITS HIS. CHILDREN, HE WILL BE BEST RECEIVED IN THE DISCHARGE OF THE SIMPLEST DUTIES. (W. F. Adeney, M. A.)
Abrahams celestial visitors
Lessons to be learned.
I. KINDLINESS TO STRANGERS.
II. FAITH IN THE PROMISES OF GOD.
III. THAT THERE IS A CONCATENATION BETWEEN OUR SINS. Want of trust, such as Sarah showed, necessarily leads to want of courage, and want of courage is the ready cause of want of truth. Let us avoid the first steps to evil.
IV. THE SIN OR INNOCENCE OF ANY ACTION DEPENDS UPON MOTIVES. Abraham laughed with joy, Sarah from incredulity. An action commendable in the one, was sinful in the other.
V. THE LONGSUFFERING AND CONDESCENSION OF GOD.
VI. THE WONDERFUL EFFICACY OF PRAYER. VII. THAT FOR THE ELECTS SAKE THE DAYS OF EVIL ARE OFTEN SHORTENED OR POSTPONED. Great leaders produce great causes, as much as great causes produce great leaders. VIII. NOW SPIRITUALLY, AS FORMERLY ACTUALLY, GOD VISITS HIS PEOPLE. (Homilist.)
Mysterious visitors
I. THE UNEXPECTED GUESTS.
II. THE POSITIVE PROMISE. To believe Gods word is the path to blessing.
III. THE REVEALED SECRET. (W. S. Smith, B. D.)
The coming of God, and the welcome of man
As the ruin of man consisted in his estrangement from God, so his restoration to eternal life consists in his return into the light of Gods presence. The Divine enlightenment of man is the glory or manifestation of God. The history of the spiritual revivals in the patriarchal and Jewish churches was the history of the renewed manifestations of Gods countenance. The theophanies witnessed by the patriarchs, Abraham, Isaac, and Jacob, gave to them the inspiration of life. But in the fulness of time, in the Incarnation, God who appeared in passing visions to the patriarchs, and shone between the cherubims in the mystery of the holy of holies, manifested Himself in the flesh and blood of the second Adam: The Word was made flesh and dwelt among us. Thus, God manifest in the flesh in Christ Jesus, is the life of humanity. To behold Him with the eye of the soul is to have the life of the soul. The conditions upon which God permits men to realize the blessed influences of His presence, are to-day exactly the same as they were three thousand years ago, when the Father of the Faithful recognized His nearness on the plains of Mamre. The form of this narrative, which records that manifestation of God, embodies everlasting principles which can never pass away. For our instruction it tells us how the Father of the Faithful welcomed the approach of God to his soul. Let us dwell, for our learning--
I. Upon THE MODE IN WHICH THE DIVINE LIFE APPROACHED THE MAN. The Lord appeared unto him. . . Lo, three men stood by him.
1. The mode in which the Divine Life manifested His presence to the patriarch, as recorded in this passage, is regarded by the Church as an adumbration of the fundamental doctrine of the Christian verity, that we worship the Unity in Trinity, and the Trinity in Unity. This passage is accordingly appointed to be read on the festival of the Trinity. The words, The Lord appeared unto him, give expression to the Unity of the Divine life. The words that describe the forms of the vision in which God manifested Himself to the soul of the man, Lo, three men stood by him, express the other aspect of this great mystery, and teach us to think of Three Persons existing within the One Essence of God. St. John the Divine, in his book of Revelation, has been inspired by God to use words which may enable us by analogy to form some faint conception of the relations eternally existing between the three Persons in the Godhead. He illustrates those relations by teaching us to think of the Three Persons in the One Godhead, as we think of the three divisions of one time. Now, the past in time presents itself to our minds as the fountain and origin out of which the present is for ever being born, and out of which the future is for ever destined to proceed. The present, in which we have our being, is for ever departing from us, in order to return into the bosom of that past out of which it came, and in which it dwells. The future comes to us for ever, sent by the departed present, and coming, when it comes, in the name of the present. Our only existence is for ever dependent upon our standing-place in the present. It is our communion, or participation of the present, that enables us to look back, and to remember the past out of which we have come. It is by virtue of our standing on the rock of the present, that we can look forward to the future which it is about to send to us. In the same manner we think of God the Father as the fountain of being, who hath created us, and to whom we look back, seeking the knowledge of our destiny in His creative purpose. So St. John represents the Father as Holy. . . Lord God Almighty that was. We think of the Son as the Ever Present Life, who gives to us our standing in existence. He that hath the Son hath life; and he that hath not the Son of God hath not life. As we go back into the past, by standing in the present, so we can only come to the Father through the Son. He for ever says, No man cometh unto the Father but by Me. Likewise, as the present leads on to the future, so the Son sends to us--proceeding from the Father and Himself--the Holy Ghost. The Holy Lord God Almighty that is, departs and intercedes to send to us the Holy Lord God Almighty that is to come. Furthermore, although we necessarily think of time as presenting itself to our consciousness in these three forms, we nevertheless think of it as one in itself. The past, the present, and the future, are not three, but one time.
II. THE MANNER IN WHICH THE FATHER OF THE FAITHFUL RECEIVED THE APPROACH OF GOD. Let us proceed to dwell upon the characteristics that marked the spiritual attitude of Abraham in welcoming the Divine vision.
1. We may, perhaps, infer from these opening words, He lift up his eyes and looked, the very simple, but very necessary, lesson that the presence of God cannot be realized, unless the soul of man directs its gaze above the objects of the sensual, earthly life. There are men who never rise in thought or feeling above the low level of earthly, transitory interests: that plain upon which are built the habitations that are doomed to crumble into dust The prayerless, thoughtless, sensual, earthly-minded man, cannot realize the presence of the Most High. The splendour of the Triune Majesty never dawns upon the eye of the soul that is engrossed in earthly things. Let no one expect to be partakers of Abrahams lofty experiences, unless he strives to follow Abrahams example, and to direct the aspirations of his soul upward.
2. We may also learn from this passage the well-known but frequently neglected truth, that there must be an effort of the soul to go forth, as it were, out of the habits of self, to meet the Divine life that comes near. Such seems to be the significance of the very simple but very deep words, He ran to meet them from the tent door. The neglect of this truth has doomed many souls to long darkness and exclusion from the presence of God. Man must use the freedom of his will to go forth to meet the coming of God. There are some who have been misled by the influence of false teaching to ignore this great truth. They have reasoned in their hearts, saying, If I am chosen and predestined to realize the blessed sight of Gods countenance, He will, in His good time, make an irresistible approach to my soul, and force His Divine presence into the innermost chambers of my being. It is not necessary that I should use that power of will which I have received, in order to go forth to meet Him, who will come, or not come, to me according to His own good pleasure and eternal decree. Man cannot by his own will cause God to be either present or absent from His sanctuary and throne of grace. His tabernacle is with men. But man can neglect to fulfil those conditions upon which Gods presence can be realized by his own soul. By sloth, prayerlessness, and apathy, he can remain beneath the shadow of his earthly tent, and lose the vision of God, because he will neither lift up his eyes, nor go forth to meet Him.
3. The attitude of the patriarch in welcoming the Divine presence teaches us another lesson, viz., the spiritual necessity of humility as a condition of obtaining a clear and near vision of God. The law of reverential humility is binding upon the human soul, and has its original sanction in the majesty of God. The self-confident, arrogant, proud man, transgresses one of the laws that regulate his relation to the majesty of God, and is inevitably removed in spirit to a distance from the throne of God. He loses the faculty of realizing the Divine presence. The physical philosopher who proposes to approach the throne of grace, not as a humble suppliant, but as an irreverent experimentalist, asking for a sign of his own choosing, ignores the elementary truths of the relation existing between the King and the subject. He would acknowledge that for the successful performance of physical experiments, it is necessary to comply with all the known physical conditions. The laboratory of spiritual truth has its conditions. One of those conditions is that it must be pervaded in all its parts by the atmosphere of reverence. God will not reveal the light of His presence to man, however eagerly he may run forth to seek it, until he has learnt to recognize the weakness, the littleness, the unworthiness of his own being before the majesty of the most High. The patriarchs obedience to this law of spiritual insight is simply expressed in the words, He bowed himself towards the ground.
4. The next clause in the text gives expression to the deep truth, that man cannot realize the blessedness of the Divine presence, without an earnest effort to give depth and permanency to his religious impressions. The Divine forms that came to Abraham doubtless passed over the plains of Mamre. They drew nigh to other tents, but those who dwelt beneath their covering realized not the blessedness of their approach, because they fulfilled not the conditions upon which it could be known. The high aspiration, the earnest inquiry, the spirit of reverence, were found only in the Father of the Faithful. The chosen patriarch fulfilled one other condition, without which souls cannot attain unto the clear vision of God. He had the grace of spiritual perseverance. He was not content to permit the truth that had poured its bright beams into his soul to pass away. He sought to deepen the Divine impressions received, and to make them permanent. Such is the significance of the prayer: My Lord, if now I have found favour in Thy sight, pass not away, I pray Thee, from Thy servant. In all the ages, the true children of Abraham are marked by this spirit of earnest perseverance, which seeks to deepen the experience of the soul. The dwellers in the tents of the world have not this characteristic. To them God draws near, but they never invite Him to stay. They seek to obliterate the impression at once; and in the angry impatience of a soul that will not give place, even for a moment, to the presence of the Divine life, that rebukes its own baseness, cry out, What have we to do with Thee?. . . Art Thou come hither to torment us before the time? There are others who welcome the Divine presence for a brief moment, but soon grow weary of its influence. In the church, or in some hour when the heart has been softened into sensibility by some sorrow or joy, they obtain a passing glimpse of the Divine life. The blessed experience of Gods abiding presence is only known by them who, in the spirit of the patriarch, seek by prayer to make the vision lasting. We must learn to pray, as true sons of Abraham, and loving disciples of our risen Lord, in the journey of life, Abide with us. My Lord, if I have found favour in Thy sight, pass not away, I pray Thee, from Thy servant.
5. The next clause in the text, Let a little water, I pray you, be fetched, and wash your feet, doubtless gives expression to a deep and everlasting spiritual truth. What is the condition, essential to the entertainment of the Divine life, expressed in these words? They teach us that, in order to welcome the Divine life in its approach, the soul must apply to the forms in which it vouchsafes to dwell, the element of purification here represented by the water. We fetch fresh draughts of the cleansing influences that stream from the cross of Christ, and strive to welcome the life of God to abide with us, by washing away the dust that defiles the forms in which it vouchsafes to dwell. This is an everlasting condition, binding upon every son of Abraham. God will not dwell with us, and manifest the blessed light of His countenance to our souls, unless we seek to cleanse our walk in life. The dust of earth that clings to us unwashed away by the waters of grace; the unconfessed, unrepented, unforsaken sins, will make us utterly incapable of realizing the Divine life.
6. Another essential condition which man must fulfil in order to realize the blessed consciousness of Gods presence, is expressed in these words addressed to the Divine forms: Rest yourselves under the tree. What is the spiritual truth conveyed in these words? They teach us that there must be in human life hours of rest and calm meditation, in order to ensure the enjoyment of the Divine presence. The hours taken from the world and spent in Divine worship, in the calm peace of the church; the hours in which the soul enters into the closet, shuts the door, and prays to the Father which is in secret, are the hours in which man rises into the realization of the eternal life.
7. The last act in the patriarchs welcome of the Divine presence is described in these words: I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on; for therefore are ye come to your servant. And they said, So do, as thou hast said. The man is here permitted to offer unto the Creator of His own creatures in order to welcome His presence. Man is hero represented as offering gifts to sustain the forms of the Divine life, and his offering is approved and accepted as a part of the welcome which he was bound to give. Such is the duty that rests upon man for ever. His services in themselves are of no value. His prayers, worship, alms, oblations--these are nothing in themselves. But they must be offered as expressions of loving welcome to the presence of God. If they are withheld, God will not lift up the light of His countenance upon the soul. The welcome which the human soul offers to God, finds its full expression in the holy eucharist. This vision of God brought with it to
Abraham special blessings. He was inspired to look forward to endless life, typified in the supernatural birth of Isaac; and to realize the doom of the lost souls, typified in the destruction of the cities of the plain. Such are for ever the fruits of the knowledge of God. It shows man the ways of life and death. If we would attain unto the blessedness of Gods realized presence, we must remember that the conditions to be fulfilled are the same as they were thousands of years ago on the plain of Mamre. (H. T.Edwards, M. A.)
Abraham, the friend of God
I. THE FRIENDLY VISIT.
1. Abrahams hospitality.
2. Gods gracious acceptance. A singular instance of Divine condescension--the only recorded instance of the kind before the Incarnation.
II. THE FRIENDLY FELLOWSHIP. In the progress of the interview, as well as in its commencement, the Lord treats Abraham as a friend.
1. He converses with him familiarly, putting to him a question which no stranger in the East would reckon himself entitled to put. He inquires into his household matters, and asks after Sarah, his wife (Gen_18:9).
2. Then in the pains He takes, by reiterated assurances, to confirm the faith of Abraham and to overcome the unbelief of Sarah--in the tone of His simple appeal to Divine omnipotence as an answer to every doubt, Is anything too hard for the Lord?--and in His mild but searching reproof of the dissimulation to which the fear of detection led Sarah, Nay, but thou didst laugh,--in all this, does it not almost seem as if by anticipation we saw Jesus in the midst of His disciples, stretching forth His hand to catch the trembling Peter on the waters, O thou of little faith, wherefore didst thou doubt? or, after the denial, turning to look on Peter, so as to melt his soul to penitence and love!
3. It is chiefly, however, in the close of this interview that Abraham is treated by God as His friend; being, as it were, admitted into His deliberations, and consulted in regard to what He is about to do.
III. THE FRIENDLY AND CONFIDENTIAL CONSULTATION.
1. The Lord refers to the honour or privilege already granted to Abraham, as a reason for having no concealment from Him now (Gen_18:18).
2. The Lord, in communicating His purpose to Abraham His friend, refers not only to the high honour and privilege which that relation implies, but also to its great responsibility (Gen_18:19).
IV. THE LIBERTY OF FRIENDLY REMONSTRANCE.
1. There is no attempt here to pry into the secret things which belong to the Lord our God (Deu_29:29); no idea of meddling with the purposes or decrees of election, which the Lord reserves exclusively to Himself.
2. Nor in this pleading does Abraham arrogate anything to himself. He has boldness and access, with confidence, by the faith of Jesus. He has liberty to converse with God as a friend, to give utterance to his feelings and desires before Him, to represent his own case and the case of every one for whom he cares; and not for himself only, but for others, yea, indeed for all, to invoke the name of Him whose memorial to all generations is this: The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty Exo_34:6-7).
3. Abrahams expostulation, accordingly, proceeds upon this name of the Lord, or in other words, upon the known and revealed principles of the Divine administration. Aspiring to no acquaintance with the secret decrees of God, and standing upon no claim of merit in himself, he has still warrant enough for all the earnestness of this intercessory pleading, in that broad general aspect of the character and moral government of God, to which he expressly refers. For he knows God as the just God and the Saviour; and on this twofold view of the ways of God he builds his argument in his intercessory prayer.
4. Such is the principle of Abrahams intercession for Sodom. And as it is founded on a right understanding of the nature and design of Gods moral government of the world, in this dispensation of long-suffering patience, subordinate to a dispensation of grace, and preparatory to a dispensation of judgment, so it is combined with a spirit of entire submission to the Divine sovereignty. (S. R. Candlish, D. D.)
Hospitality
Consider this virtue in--
I. Its source: a kind and generous heart.
II. Its attendant qualities.
1. Prompt.
2. Admitting of no refusal.
3. Unsparing.
III. The esteem in which it is held. It is--
1. Pleasing to man.
2. Approved of by God.
IV. The reward which it brings.
1. An angel may be entertained unawares.
2. Gratitude in its object is but natural to expect. (J. H. Jones.)
Abrahams hospitality
One thinking of these words of Abraham more seriously, If I have found favour, &c., noteth by them, that when one cometh to us to whom we may do good, we, rather than he, receive a benefit, for the poor man peradventure receiveth of us a penny, and we of the Lord an hundredfold, and eternal life also. Whether had Elias the better that received a cake, or the widow that by him received such comfort? How, then, may the true consideration hereof quicken us in all charitable and merciful actions towards our brethren distressed, and needing our pity and comfort? (Bp. Babington.)
The trite hospitality
In that he nameth a morsel of bread, and yet performed better, we see the antiquity of this modesty, that of a mans own things he should speak with least. So use we to invite men to a pittance, or to some particular morsel, when yet we intend somewhat better. But whatsoever Abraham made ready, was all but moderate, in comparison of that ungodly excess that some now use, rather to show their own pride, than to welcome the guest. True welcome never consisted in meats and drinks, and multitude of dishes, but in that affection of an inward heart, which truly hath appeared in a cup of water, where better ability wanted, and which passeth all dishes and meats under the sun. (Bp. Babington.)
Hospitality
Some years ago a pious widow in America, who was reduced to great poverty, had just placed the last smoked herring on her table to supply her hunger and that of her children, when a rap was heard at the door, and a stranger solicited a lodging and a morsel of food, saying that he had not tasted food for twenty-four hours. The widow did not hesitate, but offered a share to the stranger, saying, We shall not be forsaken, or suffer deeper for an act of charity. The traveller drew near the table; but when he saw the scanty fare, filled with astonishment, he said, And is this all your store? And do you offer a share to one you do not know? Then I never saw charity before! But, madam, do you not wrong your children by giving a part of your last morsel to a stranger? Ah, said the widow, weeping, I have a boy, a darling son, somewhere on the face of the wide world, unless heaven has taken him away; and I only act towards you as I would that others should act towards him. God, who sent manna from heaven, can provide for us as He did for Israel; and how should I this night offend Him, if my son should be a wanderer, destitute as you, and He should have provided for him a home, even as poor as this, were I to turn you unrelieved away? The widow stopped, and the stranger, springing from his seat, clasped her in his arms. God indeed has provided just such a home for your wandering son, and has given him wealth to reward the goodness of his benefactress. My mother! O my mother! It was indeed her long-lost son returned from India. He had chosen this way to surprise his family, and certainly not very wisely. But never was surprise more complete, or more joyful. He was able to make the family comfortable, which he immediately did. The mother lived for some years longer in the enjoyment of plenty.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Genesis 18
ABRAHAMS INTERCESSION FOR SODOM
Genesis 18
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THE scene with which this chapter opens is one familiar to the observer of nomad life in the East. During the scorching heat and glaring light of noon, while the birds seek the densest foliage and the wild animals lie panting in the thicket and everything is still and silent as midnight, Abraham sits in his tent door under the spreading oak of Mamre. Listless, languid, and dreamy as he is, he is at once aroused into brightest wakefulness by the sudden apparition of three strangers. Remarkable as their appearance no doubt must have been, it would seem that Abraham did not recognise the rank of his visitors; it was, as the writer to the Hebrews says, "unawares" that he entertained angels. But when he saw them stand as if inviting invitation to rest, he treated them as hospitality required him to treat any wayfarers. He sprang to his feet, ran and bowed himself to the ground, and begged them to rest and eat with him. With the extraordinary, and as it seems to our colder nature extravagant courtesy of an Oriental, he rates at the very lowest the comforts he can supply; it is only a little water he can give to wash their feet, a morsel of bread to help them on their way, but they will do him a kindness if they accept these small attentions at his hands. He gives, however, much more than he offered, seeks out the fatted calf and serves while his guests sit and eat. The whole scene is primitive and Oriental, and "presents a perfect picture of the manner in which a modern Bedawee Sheykh receives travellers arriving at his encampment"; the hasty baking of bread, the celebration of a guests arrival by the killing of animal food not on other occasions used even by large flock-masters; the meal spread in the open air, the black tents of the encampment stretching back among the oaks of Mamre, every available space filled with sheep, asses, camels, -the whole is one of those clear pictures which only the simplicity of primitive life can produce.
Not only, however, as a suitable and pretty introduction which may ensure our reading the subsequent narrative is it recorded how hospitably Abraham received these three. Later writers saw in it a picture of the beauty and reward of hospitality. It is very true, indeed, that the circumstances of a wandering pastoral life are peculiarly favourable to the cultivation of this grace. Travellers being the only bringers of tidings are greeted from a selfish desire to hear news as well as from better motives. Life in tents, too, of necessity makes men freer in their manners. They have no door to lock, no inner rooms to retire to, their life is spent outside, and their character naturally inclines to frankness and freedom from the suspicions, fears, and restraints of city life. Especially is hospitality accounted the indispensable virtue, and a breach of it as culpable as a breach of the sixth commandment, because to refuse hospitality is in many regions equivalent to subjecting a wayfarer to dangers and hardships under which he is almost certain to succumb.
"This tent is mine," said Yussouf. "but no more
Than it is Gods; come in, and be at peace;
Freely shall thou partake of all my store,
As I of His Who buildeth over these
Our tents His glorious roof of night and day,
And at Whose door none ever yet heard Nay."
Still we are of course bound to import into our life all the suggestions of kindly conduct which any other style of living gives us. And the writer to the Hebrews pointedly refers to this scene and says, "Let us not be forgetful to entertain strangers, for thereby some have entertained angels unawares." And often in quite a prosaic and unquestionable manner does it become apparent to a host, that the guest he has been entertaining has been sent by God, an angel indeed ministering to his salvation, renewing in him thoughts that had been dying out, filling his home with brightness and life like the smile of Gods own face, calling out kindly feelings, provoking to love and to good works, effectually helping him onwards and making one more stage of his life endurable and even blessed. And it is not to be wondered at that our Lord Himself should have continually inculcated this same grace; for in His whole life and by His most painful experience were men being tested as to who among them would take the stranger in. He who became man for a little that He might for ever consecrate the dwelling of Abraham and leave a blessing in his household, has now become man for evermore, that we may learn to walk carefully and reverentially through a life whose circumstances and conditions, whose little socialities and duties, and whose great trials and strains He found fit for Himself for service to the Father. This tabernacle of our human body has by His presence been transformed from a tent to a temple, and this world and all its ways that He approved, admired, and walked in, is holy ground. But as He came to Abraham trusting to his hospitality, not sending before him a legion of angels to awe the patriarch but coming in the guise of an ordinary wayfarer; so did He come to His own and make His entrance among us, claiming only the consideration which He claims for the least of His people, and granting to whoever gave Him that the discovery of His Divine nature. Had there been ordinary hospitality in Bethlehem that night before the taxing, then a woman in Marys condition had been cared for and not superciliously thrust among the cattle, and our race had been delivered from the everlasting reproach of refusing its God a cradle to be born and sleep His first sleep in, as it refused Him a bed to die in, and left chance to provide Him a grave in which to sleep His latest sleep. And still He is coming to us all requiring of us this grace of hospitality, not only in the case of every one who asks of us a cup of cold water and whom our Lord Himself will personate at the last day and say, "I was a stranger and ye took Me in"; but also in regard to those claims upon our hearts reception which He only in His own person makes.
But while we are no doubt justified in gathering such lessons from this scene, it can scarcely have been for the sake of inculcating hospitality that these angels visited Abraham. And if we ask, Why did God on this occasion use this exceptional form of manifesting Himself; why, instead of approaching Abraham in a vision or in word as had been found sufficient on former occasions, did He now adopt this method of becoming Abrahams guest and eating with him?-the only apparent reason is that He meant this also to be the test applied to Sodom. There too His angels were to appear as wayfarers, dependent on the hospitality of the town, and by the peoples treatment of these unknown visitors their moral state was to be detected and judged. The peaceful meal under the oaks of Mamre, the quiet and confidential walk over the hills in the afternoon when Abraham in the humble simplicity of a godly soul was found to be fit company for these three-this scene where the Lord and His messengers receive a becoming welcome and where they leave only blessing behind them, is set in telling contrast to their reception in Sodom, where their coming was the signal for the outbursts of a brutality one blushes to think of, and elicited all the elements of a mere hell upon earth.
Lot would fain have been as hospitable as Abraham. Deeper in his nature than any other consideration was the traditional habit of hospitality. To this he would have sacrificed everything-the rights of strangers were to him truly inviolable. Lot was a man who could as little see strangers without inviting them to his house as Abraham could. He would have treated them handsomely as his uncle; and what he could do he did. But Lot had by his choice of a dwelling made it impossible he should afford safe and agreeable lodging to any visitor. He did his best, and it was not his reception of the angels that sealed Sodoms doom, and yet what shame he must have felt that he had put himself in circumstances in which his chief virtue could not be practised. So do men tie their own hands and cripple themselves so that even the good they would take pleasure in doing is either wholly impossible or turns to evil.
In divulging to Abraham His purpose in visiting Sodom, it is enounced here that God acted on a principle which seems afterwards to have become almost proverbial. Surely the Lord will do nothing but He revealeth His secret unto His servants the prophets. There are indeed two grounds stated for making known to Abraham this catastrophe. The reason that we should naturally expect, viz., that he might go on and warn Lot is not one of them. Why then make any announcement to Abraham if the catastrophe cannot be averted, and if Abraham is to turn back to his own encampment? The first reason is: "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." In other words, Abraham has been made the depository of a blessing for all nations, and account must therefore be given to him when any people is summarily removed beyond the possibility of receiving this blessing. If a man has got a grant for the emancipation of the slaves in a certain district, and is informed on landing to put this grant in force that fifty slaves are to be executed that day, he has certainly a right to know and he will inevitably desire to know that this execution is to be, and why it is to be. When an officer goes to negotiate an exchange of prisoners, if two of the number cannot be exchanged, but are to be shot, he must be informed of this and account of the matter must be given him. Abraham often brooding on Gods promise, living indeed upon it, must have felt a vague sympathy with all men, and a sympathy not at all vague, but most powerful and practical, with the men in the Jordan valley whom he had rescued from Chedorlaomer. If he was to be a blessing to any nation it must surely be to those who were within an afternoons walk of his encampment and among whom his nephew had taken up his abode. Suppose he had not been told, but had risen next morning and seen the dense cloud of smoke overhanging the doomed cities, might he not with some justice have complained that although God had spoken to him the previous day, not one word of this great catastrophe had been breathed to him.
The second reason is expressed in the nineteenth verse; God had chosen Abraham that he might command his children and his household after him to keep the way of the Lord, to do justice and judgment that the Lord might fulfil His promise to Abraham. That is to say, as it was only by obedience and righteousness that Abraham and his seed were to continue in Gods favour, it was fair that they should be encouraged to do so by seeing the fruits of unrighteousness. So that as the Dead Sea lay throughout their whole history on their borders reminding them of the wages of sin, they might never fail rightly to interpret its meaning, and in every great catastrophe read the lesson "except ye repent ye shall all likewise perish." They could never attribute to chance this predicted judgment. And in point of fact frequent and solemn reference was made to this standing monument of the fruit or sin.
As yet there was no moral law proclaimed by any external authority. Abraham had to discover what justice and goodness were from the dictates of his own conscience and from his observation upon men and things. But he was at all events persuaded that only so long as he and his sought honestly to live in what they considered to be righteousness would they enjoy Gods favour. And they read in the destruction of Sodom a clear intimation that certain forms of wickedness were detestable to God.
The earnestness with which Abraham intercedes for the cities of the plain reveals a new side of his character. One could understand a strong desire on his part that Lot should be rescued, and no doubt the preservation of Lot formed one of his strongest motives to intercede, yet Lot is never named, and it is, I think, plain that he had more than the safety of Lot in view. He prayed that the city might be spared, not that the righteous might be delivered out of its ruin. Probably he had a lively interest in the people he had rescued from captivity, and felt a kind of protectorate over them as he sometimes looked down on them from the hills near his own tents. He pleads for them as he had fought for them, with generosity, boldness, and perseverance; and it was his boldness and unselfishness in fighting for them that gave him boldness in praying for them.
There has come into vogue in this country a kind of intercession which is the exact reverse of this of Abraham-an obtuse, mechanical intercession about whose efficacy one may cherish a reasonable suspicion. The Bible and common sense bid us pray with the Spirit and with the understanding; but at some meetings for prayer you are asked to pray for people you do not know and have no real interest in. You are not told even their names, so that if an answer is sent you could not identify the answer, nor is any clue given you by which, if God should propose to use you for their help, you could know where the help was to be applied. For all you know the slip of paper handed in among a score of others may misrepresent the circumstances; and even supposing it does not, what likeness to the effectual fervent prayer of an anxious man has the petition that is once read in your hearing and at once and for ever blotted from your mind by a dozen others of the same kind. Not so did Abraham pray; he prayed for those he knew and had fought for; and I see no warrant for expecting that our prayers will be heard for persons whose good we seek in no other way than prayer, in none of those ways which in all other matters our conduct proves we judge more effectual than prayer. When Lot was carried captive Abraham did not think it enough to put a petition for him in his evening prayer. He went and did the needful thing, so that now when there is nothing else he can do but pray, he intercedes, as few of us can without self-reproach or feeling that had we only done our part there might now be no need of prayer. What confidence can a parent have in praying for a son who is going to a country where vice abounds, if he has done little or nothing to infix in his boys mind a love of virtue? In some cases the very persons who pray for others are themselves the obstacles preventing the answer. Were we to ask ourselves how much we are prepared to do for those for whom we pray, we should come to a more adequate estimate of the fervency and sincerity of our prayers.
The element in Abrahams intercession that jars on the reader is the trading temper that strives always to get the best possible terms. Abraham seems to think God can be beaten down and induced to make smaller and smaller demands. No doubt this style of prayer was suggested to Abraham by the statement on Gods part that He was going to Sodom to see if its iniquity was so great as it was reported; that is, to number, as it were, the righteous men in it. Abraham seizes upon this and asks if He would not spare it if fifty were found in it. But Abraham, knowing Sodom as he did, could not have supposed this number would be found. Finding, then, that God meets him so far, he goes on step by step getting larger in his demands, until when he comes to ten he feels that to go farther would be intolerably presumptuous. Along with this audacious beating down of God, there is a genuine and profound reverence and humility which at each renewal of the petition dictate some such expression as: "I who am but dust and ashes," "Let not my Lord be angry."
It is remarkable too that, throughout, it is for justice Abraham pleads, and for justice of a limited and imperfect kind. He proceeds on the assumption that the town will be judged as a town, and either wholly saved or wholly destroyed. He has no idea of individual discrimination being made, those only suffering who had sinned. And yet it is this principle of discrimination on which God ultimately proceeds, rescuing Lot. Yet is not this intercession the history of what every one who prays passes through, beginning with the idea that God is to be won over to more liberal views and a more munificent intention, and ending with the discovery that God gives what we should count it shameless audacity to ask? We begin to pray,
"As if ourselves were better certainly
Than what we come to-Maker and High Priest,"
and we leave off praying assured that the whole is to be managed by a righteousness and love and wisdom, which we cannot plan for, which any love or desire of ours would only limit the action of, and which must be left to work out its own purposes in its own marvellous ways. We begin, feeling that we have to beat down a reluctant God and that we can guide the mind of God to some better thing than He intends: when the answer comes we recognise that what we set as the limit of our expectation God has far overstepped, and that our prayer has done little more than show our inadequate conception of Gods mercy.
Not only in this respect but throughout this chapter there is betrayed an inadequate conception of God. The language is adapted to the use of men who are as yet unable to conceive of one Infinite, Eternal Spirit. They think of Him as one who needs to come down and institute an inquiry into the state of Sodom, if He is to know with accuracy the moral condition of its inhabitants. We can freely use the same language, but we put into it a meaning that the words do not literally bear: Abraham and his contemporaries used and accepted the words in their literal sense. And yet the man who had ideas of God in some respects so rudimentary was Gods Friend, received singular tokens of His favour, found His whole life illuminated with His presence, and was used as the point of contact between heaven and earth, so that if you desire the first lessons in the knowledge of God which will in time grow into full information, it is to the tent of Abraham you must go. This surely is encouraging; for who is not conscious of much difficulty in thinking rightly of God? Who does not feel that precisely here, where the light should be brightest, clouds and darkness seem to gather? It may indeed be said that what was excusable in Abraham is inexcusable in us; that we have that day, that full noon of Christ to which he could only, out of the dusky dawn, look forward. But after all may not a man with some justice say: Give me an afternoon with God, such as Abraham had; give me the opportunity of converse with a God submitting Himself to question and answer, to those means and instruments of ascertaining truth which I daily employ in other matters, and I will ask no more? Christ has given us entrance into the final stage of our knowledge Of God, teaching us that God is a Spirit and that we cannot see the Father; that Christ Himself left earth and withdrew from the bodily eye that we might rely more upon spiritual modes of apprehension and think of God as a Spirit. But we are not at all times able to receive this teaching, we are children still and fall back with longing for the times when God walked and spoke with man. And this being so, we are encouraged by the experience of Abraham. We shall not be disowned by God though we do not know Him perfectly. We can but begin where we are, not pretending that that is clear and certain to us which in fact is not so, but freely dealing with God according to the light we have, hoping that we too, like Abraham, shall see the day of Christ and be glad; shall one day stand in the full light of ascertained and eternal truth, knowing as we are known.
In conclusion, we shall find when we read the following chapter, and especially the prayer of Lot that he might not be driven to the wild mountain district, but might occupy the little town of Zoar which was saved for his sake-we shall find that much light is reflected on this prayer of Abraham. Without trenching on what may be more fitly spoken of afterwards, it may now be observed that the difference between Lot and Abraham, as between man and man generally, comes out nowhere more strikingly than in their prayers. Abraham had never prayed for himself with a tithe of the persistent earnestness with which he prays for Sodom-a town which was much indebted to him, but towards which for more reasons than one a smaller man would have borne a grudge. Lot, on the other hand, much indebted to Sodom, identified indeed with it, one of its leading citizens, connected by marriage with its inhabitants, is in no agony about its destruction, and has indeed but one prayer to offer, and that is, that when all his fellow towns-men are destroyed, he may be comfortably provided for. While the men he has bargained and feasted with, the men he has made money out of and married his daughters to, are in the agonies of an appalling catastrophe and so near that the smoke of their torment sweeps across his retreat, he is so disengaged from regrets and compassion that he can nicely weigh the comparative comfort and advantage of city and rural life. One would have thought better of the man if he had declined the angelic rescue and resolved to stand by those in death whose society he had so coveted in life. And it is significant that while the generous, large-hearted, devout pleading of Abraham is in vain, the miserable, timorous, selfish petition of Lot is heard and answered. It would seem as if sometimes God were hopeless of men, and threw to them in contempt the gifts they crave, giving them the poor stations in this life their ambition is set upon, because He sees they have made themselves incapable of enduring hardness, and so quelling their lower nature. An answered prayer is not always a blessing, sometimes it is a doom: "He sent them meat to the full: but while their meat was yet in their mouths, the wrath of God came upon them and slew the fattest of them."
Probably had Lot felt any inclination to pray for his townsmen, he would have seen that for him to do so would be unseemly. His circumstances, his long association with the Sodomites, and his accommodation of himself to their ways had both eaten the soul out of him and set him on quite a different footing towards God from that occupied by Abraham. A man cannot on a sudden emergency lift himself out of the circumstances in which he has been rooted, nor peel off his character as if it were only skin-deep. Abraham had been living an unworldly life in which intercourse with God was a familiar employment. His prayer was but the seasonable flower of his life, nourished to all its beauty by the habitual nutriment of past years. Lot in his need could only utter a peevish, pitiful, childish cry. He had aimed all his life at being comfortable, he could not now wish anything more than to be comfortable. "Stand out of my sunshine," was all he could say, when he held by the hand the plenipotentiary of heaven, and when the roar of the conflict of moral good and evil was filling his ears-a decent man, a righteous man, but the world had eaten out his heart till he had nothing to keep him in sympathy with heaven.
Such is the state to which men in our society, as in Sodom, are brought by risking their spiritual life to make the most of this world.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 9 Gen_18:1. In the plains of Mamre.] Heb. In the…
CRITICAL NOTES.—
Gen_18:1. In the plains of Mamre.] Heb. In the oaks, or in the oak-grove of Mamre. “Mamre was an ally of Abram, and under the shade of his oak-grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba” (ch. Gen_13:18; Gen_18:1). (Jacobus.) Sat in the tent-door.] The Orientals are in the habit of sitting at the open door of their tents in order to catch the cooling air in the heat of the day. The chief of the family occupies this prominent position, and keeps himself in readiness to go forth and greet the passing traveller. In the heat of the day.] “The dinner-hour, when they took their principal meal and their accustomed rest (ch. Gen_43:16; Gen_43:25; 1Ki_20:16; 2Sa_4:5). The Arab, when he takes his meal, sits at the door of his tent, in order to observe and invite those who are passing. It is a custom in the East to eat before the door, and to invite to a share in the meal every passing stranger of respectable appearance.” (Knobel.)
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Gen_18:2. Three men.] Angels, though men in outward appearance. In ch. Gen_19:1, they are expressly called angels. Heb_13:1 plainly refers to this. One of the three is recognised as Jehovah. Ran to meet them.] “This is the habit in the East when it is some superior personage who appears. The sheikh comes out from the door of his tent and makes a low bow quite towards the ground, and sometimes conducts the stranger to his tent with every token of welcome.” (Jacobus.) Bowed himself.] Probably nothing more than civil homage is intended, as he was then ignorant of the true character of his guests.
Gen_18:3. My Lord.] One of the three is addressed as a superior personage. The name is used chiefly and specially of God, but often applied to men of high distinction and authority. It is stated (Gen_18:1) that Jehovah appeared to Abraham.
Gen_18:4. Let a little water, I pray you, be fetched, and wash your feet.] The Easterns walk in sandals with bare feet. The heat, with the irritation of the particles of sand, makes long journeys exceedingly painful. Therefore the first act of hospitality is to order servants to wash the feet of travellers. Rest yourselves.] Heb. Lean ye down and recline,—after the manner of the Easterns taking meals. Under the tree.] Collective singular for “trees,” as his tent stood in a grove (Gen_18:1).
Gen_18:5. Comfort ye your hearts.] Heb. Sustain—strengthen your hearts. Thus—Jdg_9:5—“Comfort (Heb. ‘stay’) your hearts with a morsel of bread.” Hence bread is termed the staff of life (Isa_3:1).
Gen_18:6. Make ready quickly three measures of fine meal.] Heb. Make ready three seahs of meal. A seah contained the third part of an ephah—a little over an English peck. Make cakes upon the hearth. The cakes were round and flat, and were baked upon the hot stones of the hearth (1Ki_17:13).
Gen_18:7. A young man.] Heb. The young man, i.e., the servant.
Gen_18:8. Butter. “The word, as used in the Bible, implies butter and cream in various states of consistence.” (Bush.) Most commonly made from the milk of the goat. He stood by them.] He is emphatic in Heb. It is intended to mark the fact that he—the master—stood in the attitude of serving.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_18:1-8
THE DUTY OF HOSPITALITY
This incident in Abraham’s life was intended to show how God still further revealed Himself, but at the same time it affords us an example of the duty of entertaining strangers, of showing hospitality towards those who stand in need of such offices. Allowances must, of course, be made for the varying conditions of age, and country, and customs, but the principle of the duty itself is clear. Hospitality is represented here as a duty which may be regarded in three aspects—
I. As a common duty. Hospitality may be considered as one of the common duties of humanity as such—a duty which may be considered apart from all religious sanctions. It may spring merely from a natural feeling of kindness, from the instinct of compassion, and may look no higher than the interests of this present world. There are duties which men owe to one another, and which may be considered with reference to society alone. Offices of kindness promote the welfare of society, and increase the sum of human happiness. They make the ills of life more tolerable. If this world were all, men might be kind to one another from considerations of utility alone. The rigid adherence to what mere justice demands between man and man is not sufficient for human happiness. There is a higher law of love by which we are as much bound to do good to others as not to injure them, to supply their wants as not to rob them, to bind up their wounds as not to smite them with the fist of wickedness. There are duties which are due to humanity as such. Hence, when anyone refuses to save the life of a fellow creature, or to render help in some sudden and extraordinary necessity, we say that his conduct is inhuman. The cold sentiment of justice cannot compel a man to such deeds of kindness. These must be left to the common instincts of the human heart. But though such works of love are beautiful in themselves, and useful, still they may be done quite regardless of any relations in which we stand to God and the future. We may show kindness to a man from the impulse of a feeling exactly alike to that which prompts us to show kindness to a hound or a horse. There is a human charity which rises no higher than human and present interests. It is a loving-kindness which is not better than life.
II. As a duty of piety. In the case of a religious man there can be no duties which are contained in themselves, and having no reference to anything beyond them. With such, all duties have regard to the pleasure and will of God. Therefore they look beyond human interests and this transitory world. They are duties towards God at the same time that they are duties towards man. With the religious man no real separation can be made between these. You cannot isolate any particle of matter in the universe so that it shall not be influenced by any other. In like manner, you cannot isolate the duties of a believer in God, for they are all influenced by a constant force and tendency. Hence the morality taught to the Jews in their sacred books was superior, in this regard, to that of the nations around, for they inculcated duties for the reason that such were well-pleasing to God. Man should love his fellow-man, not merely as a human being having certain relations to society, but as one who stands also in certain relations to God, and one who is therefore to be loved for God’s sake. Abraham was the type of the believer, and his hospitality was therefore rendered in the spirit of religion. This view of the subject ennobles all duties—
1. In their form. They take a wider range, and regard higher and nobler issues. Virtues become transfigured into graces, and doing good into blessing.
2. In their motive. They have continual reference to the will and good pleasure of God. They approve themselves to the highest personal Will and Presence in the universe. Thus all duty becomes the loving service of the good God, who wills nothing but what is best.
3. The best qualities of the soul are developed. Abraham’s conduct here was marked by love, humility, and reverence. He received the strangers graciously, and spread his best stores before them. He was courteous in his behaviour, and lowly in his bearing towards those whose superiority evidently impressed him. These are the choice graces of the human soul, and train a man for the service and adoration of God. To do our duty upon the highest principle of all is to work in the very light of God’s countenance, where the noblest things of the soul revive and flourish.
III. As a duty which is prophetic of something beyond itself. The fact that God holds an eternal relation to the souls of believers imparts a solemn grandeur and significance to all their actions. The smallest deeds done for God’s sake acquire a boundless importance. Mary’s deed, which is commended in the Gospel, was simple enough. She brake a box of costly ointment, and poured it on the head of Jesus. But He attributed a far-reaching purpose to that action of which she had no suspicion. “She is come aforehand to anoint my body to the burying” (Mar_14:8). Thus there is a prophecy of greater things in actions which are done through faith and love to God. The loving heart has infinite depths in it all unknown to itself until the light of God enables us to see further down into them. As genius does not always know all it utters, so the faithful and loving heart cannot always relate what it holds. Such was the case with Abraham in this history. His duty rapidly rises in the form and meaning of it.
1. He entertains men on the principles of common hospitality (Gen_18:2). He saw three men, and paid them that respect which was due to their style and appearance. He treats them at first as visitors of distinction, but still as men (Gen_18:3-8).
2. He entertains angels. After a while the truth dawns upon him that they are heavenly beings. He has really, in the language of the writer of the Epistle to the Hebrews, “entertained angels unawares” (Heb_13:2.) His action thus extends to heaven.
3. He entertains God (Gen_18:1). With the strangers he receives the Lord Himself. His duty thus reaches to the Most Highest. He has literally done all for God. The service of every believer, in whatsoever duty, must come to this at last. Abraham’s case was peculiar as to the form of this visitation; still, the same thing really occurs to every spiritual man. His actions ultimately touch God. Jesus says of little acts of kindness done for the needy in His name, “Ye have done it unto me” (Mat_25:40.) Everything that is like God leads at length to Him. The deeds of love, though they may be done for the good of men, are really rendered to God. With the believer every duty becomes a personal service to the Lord.
A PRELUDE TO THE INCARNATION
It has ever been God’s method to prepare mankind, in various ways, for the subsequent revelations of His will. The whole of the Divine dealings with the Jewish nation had reference to something beyond themselves. They were a long and careful education for the times in which God would show His full purpose of love in Christ Jesus. In this appearance of God to Abraham we have a prelude to the Incarnation.
I. God appears as man. One of the three visitors is Jehovah, for it is expressly said that “the Lord (Jehovah) appeared unto him” (Gen_18:1). In Gen_18:10, this heavenly visitant makes a promise whose conditions God alone could perform. Jehovah is represented as clothed in human flesh, as under human limitations; yet Abraham learns to distinguish Him as above mortal, and at length knows that God has visited him. Since then God has come to dwell in this world in the tabernacle of flesh, and became as man among men. This miracle of God’s appearance to the patriarch was but foredating the grand miracle of the Incarnation.
II. God passes through the same experience as man. This was something more than a passing appearance. The angel Jehovah performs human actions, and passes through human conditions.
1. He both speaks and listens to human words. This Divine visitor converses freely with Abraham, and listens to his offer of hospitality. So God manifest in our nature spoke with human lips, and heard through ears of flesh the voices of men.
2. He shares the common necessities of man. This Divine visitor had no real need for food and refreshment, and yet He partakes of them. Jesus, though He had no need of us in the greatness and independence of His majesty, yet took our infirmities and necessities upon Him. He lived amongst men, eating and drinking with them, and partaking of the shelter they offered.
3. As man he receives services from man. Jehovah, under the appearance of a man, partook of the food and of the hospitable services which Abraham offered. So Christ, in the days of His flesh, received the attentions of human kindness, shelter, food, comfort. He had special friends, such as those of the household of Bethany, which He loved so well. He was grateful for every act of kindness done to Him. Though He came here in great humility, He was pleased to receive the reverential regard and homage of men; for this was but the tribute justly due to His glorious Majesty hidden beneath the veil of flesh. The reverence at first shown by Abraham would improve into adoration and worship; so beneath the human in Christ we come to perceive the Divine, and to worship Him as Lord of all.
III. God manifest is recognised only by the spiritual mind. Such appearances as this were not vouchsafed to the men of the world. He who was called “the friend of God” was alone thus privileged. The world around was ignorant of the true nature of this transaction. They knew not of any manifestation of God. So to unspiritual men Christ was not truly known as to what He really was. He could only be recognised by an eye favoured with spiritual vision. “The world knew Him not.” Men may hold, as a doctrine, that Christ has come in the flesh, and that He was truly God; and yet, without a living faith, they do not really know Him and feel His power. Abraham had that eye of faith which could discern God.
SUGGESTIVE COMMENTS ON THE VERSES
This manifestation of God to Abraham was vouchsafed after his ready and faithful obedience to the command regarding circumcision. The obedience of faith brings a more intimate knowledge and recognition of God.
His own tent occupies a distinguished place among those of his household and attendants, standing near the path by which the casual wayfarer may be expected to pass. It is the hour of noon, and Abraham is on the watch for any weary pilgrim, to whom its sultry and scorching heat may make rest and refreshment welcome. The hour of noon, in that burning clime, suspends all labour, and compels the exhausted frame to seek repose. Abraham and his people repair severally to their tents, and make ready the homely meal. But first the patriarch takes his place at the tent-door, where usually is his seat of authority. And there he waits to see if any stranger is coming whom it may be his duty and privilege to entertain. Perhaps some of the remnant of the godly, still holding fast their faith amidst the abounding iniquity and universal idolatry of the land—not protected and blessed, as Abraham once was himself, by any pious Melchisedec, but persecuted and cast out by those among whom they dwelt—may be going about without a home, and may be glad of a day’s shelter and a day’s food. These the patriarch will delight to honour; and the recollection of his own early wanderings, as well as his love to them as brethren in the Lord, will open his heart towards them. Thus he sits for a little in the heat of the day, in his tent door, not idle, but intent on hospitable thoughts—“not forgetful to entertain strangers.” On this day he is well rewarded for his hospitality. According to the saying of the apostle (Heb_13:2), “he entertains angels unawares.” And not all of them created angels, even of the highest order. One, in the progress of this interview, discovers Himself to be the Angel of the Covenant—the Lord Himself.—(Candlish).
Times of leisure and repose specially fit us to receive Divine communications. The quietness which reigns around is well suited to the “still small voice.”
God appeared, not solely for Abraham’s sake, but in order to show that “His delights were with the sons of men” (Pro_8:31).
Gen_18:2. Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing His mercy to us to make us acquainted with the whole nature of things. The science of things visible or invisible He leaves to our natural faculties to explore, as far as occasion allows. Hence we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another.—(Murphy.)
The fact that God appeared as man is a proof to us that man is of a Divine race. Man does not begin from the fall, from the corruption of human nature, but a step higher up where he appears in the true image and glory of God. To think lightly of man is to think lightly of the Incarnation. There is some kind of fitness in man, as the image of God, of man’s organs, his affections, and his life, to be the utterers and exponents of the life, yea, of all the heart of God.
The persons that now appeared at the tent-door of Abraham were certainly unknown to him. He was ignorant of their quality, their country, and their destination; yet his behaviour to them was as respectful as if they had been attended by a pompous retinue, or had sent a messenger to him beforehand announcing their names, and their intention of paying him a visit. With how much propriety the apostle inculcates the duty of hospitality from this incident will be obvious at once, and we may remark, in addition, that those who hold themselves in readiness to show kindness to the stranger and the traveller, may chance sometimes to be favoured with the presence of guests who will have it in their power and in their hearts to bless them as long as they live.—(Bush.)
He ran to meet them.
1. An instance of unsophisticated heartiness of nature.
2. An instance of a disposition to give and to bless.
Godliness does not place us above the necessity of observing the courtesies of human life, but even obliges us to practise them. The believer does that from principle and from love of God, which in the man of the world is the result of good breeding. The one is marked by simplicity and the absence of guile; the other scruples not to follow the arts of hypocrisy, and to disguise the worst feelings under the hollow forms of politeness.
Reverence towards man—towards all that is noble and godlike in man—prepares the soul for that supreme adoration which is due only to God.
Gen_18:3-4. Abraham uses the word Adoni, denoting one having authority, whether Divine or not. This the Masorites mark as sacred, and apply the vowel-points proper to the word when it signifies God. These men in some way represent God. The Lord on this occasion appeared unto Abraham (Gen_18:1). The number is in this respect notable. Abraham addresses himself first to one person (Gen_18:3), then to more than one (Gen_18:4-5). It is stated that “they said, So do (Gen_18:5), they did eat (Gen_18:8), they said unto him, Where is Sarah thy wife?” (Gen_18:9). Then the singular number is resumed in the phrase, “And he said” (Gen_18:10), and at length, “The Lord said unto Abraham” (Gen_18:13), and then, “And he said” (Gen_18:15). Then, we are told, “the men rose up, and Abraham went with them” (Gen_18:16). Then we have, “the Lord said” twice (Gen_18:17; Gen_18:20). And lastly it is said (Gen_18:22) “the men turned their faces and went towards Sodom, and Abraham was yet standing before the Lord.” From this it appears that, of the three men, one at all events was the Lord, who, when the other two went towards Sodom, remained with Abraham while He made his intercession for Sodom, and afterwards He also went His way. We have here the first explicit instance of the Lord appearing as man to man, and holding familiar intercourse with him.—(Murphy.)
If now I have found favour in thy sight. Such was the Oriental form of salutation. The difficulty of the first address, on any new occasion, is felt by every man in his intercourse with the world; hence all languages have their regular forms of salutation.
We read of another heavenly visitant whose manner and speech possessed an indescribable charm, and who was urged to stay, in words similar to these.—(Luk_24:29.)
Let a little water be fetched, and wash your feet. That is, have them washed, for this was performed by the servants, and not by the guests themselves. Water for the feet is a necessary and most grateful part of hospitality in the East. Where the people only wear sandals, which are intended only to protect the soles, the feet soon become foul and parched; and to have the feet and ankles bathed is the most gratifying of refreshments after that of quenching thirst. In passing through Hindoo villages, it is common to see this office performed for the weary traveller. In the sandy deserts of Arabia and the bordering countries, no covering for the feet can prevent the necessity for this refreshment at the end of a day’s journey. The fine, impalpable dust penetrates all things, and, with the perspiration, produces an itching and feverish irritation, which, next to the quenching of his thirst, it is the first wish of a traveller to allay; and to uncover his feet, and to get water to wash them, is a prime object of attention. If sandals only are used, or the feet are entirely without defence, it becomes still more necessary to wash them after a journey.—(Bush.)
Gen_18:5. The courtesy of a godly man.
1. In his refined humility he diminishes the merit of every office he proposes to perform. If they are to be refreshed with water he calls it “a little water;” and if with food, he calls it “a morsel of bread.”
2. He relieves the anxiety which his guests might have lest they should encroach upon his liberality. He says nothing regarding the best of the entertainments which he intends to provide for them.
3. He ascribes the opportunity for his benevolence to the Providence of God. “For therefore are ye come to your servant.” God had so ordered things that these men should come to him at that time, and he was therefore bound to regard and treat them as if sent with that special purpose. He claimed no merit for this act of kindness. He was but the Lord’s instrument. The piety of Abraham shines forth here. He habitually recognised a superintending and directing Providence. To an ordinary mind it was a thing of chance that a few strangers should pass by the door of a tent, but Abraham instinctively refers it to the ordering of heaven, and therefore he feels that he is only discharging a duty which God has laid upon him.
We should regard every opportunity of befriending our fellow-creatures as ordered by Divine Providence. The circumstances which call for benevolence, as well as the impulse of the feeling itself, come from Him.
Every occasion of doing good must be recognised as a call from God to do it.
Can finer or truer delicacy in the conferring of a benefit be imagined? Ah! it is godliness after all that is the best politeness. It is the saint who knows best how to be courteous. Other benefactors may be liberal, condescending, familiar. They may try to put the objects of their charity at their ease. Still there is ever something in their bountifulness which pains and depresses, and if it does not offend or degrade, at least inspires a certain sense of humiliation. But the servant of God has the real tact and taste which the work of doing good requires. And the secret is, that he does good as the servant of God. Like Abraham he feels himself, and he makes those whom he obliges feel that it is truly not a transaction between man and man, implying that greatness or grandeur on the one side, of which the want may be painfully realised on the other, but that all is of God, to whom giver and receiver are equally subject, and in whom both are one. Think of this, ye who complain of the ingratitude of the poor; and be not in haste to reckon your gifts unvalued and unrepaid. Be assured it is a bitter thing for man to be obliged to his fellow-man, unless the obligation be hallowed and sweetened by a sense of the part which God has in the transaction. Take Abraham’s method if ye can. Imbibe Abraham’s spirit: say, It is the Lord; my entertaining you is nothing; my serving you is nothing; “for therefore are ye come to your servant.”—(Candlish.)
So do as thou hast said. Here is no empty form or idle ceremony; no affected disinclination to receive what is so frankly offered; no unmeaning compliments or apologies; no exaggerated professions of humility or gratitude. All is the simplicity of a generous heart and of sound sense.
It was the custom of St. Gregory, when he became Pope, to entertain every evening at his own table twelve poor men, in remembrance of the number of our Lord’s apostles. One night, as he sat at supper with his guests, he saw, to his surprise, not twelve but thirteen seated at his table; and he called to his steward, and said to him, “Did not I command thee to invite twelve? and, behold! there are thirteen.” And the steward told them over, and replied, “Holy Father, there are surely twelve only.” And Gregory held his peace; and, after the meal, he called forth the unbidden guest, and asked him, “Who art thou?” And he replied: “I am the poor man whom thou didst formerly relieve; but my name is ‘The Wonderful,’ and through me thou shalt obtain whatever thou shalt ask of God.” Then Gregory knew that he had entertained an angel, even the Lord Jesus Christ Himself.
Gen_18:6. Abraham performs more than he had promised—causes preparations for his guests to be made, surpassing the simple offer of a “morsel of bread” and “a little water.” There is a temperance and modesty in speech which is observed by every man of true nobility of mind and feeling.
The hasty preparation which follows is exactly after the Oriental fashion. The repast provided for the family will not suffice for these new guests. But the requisite addition is easily and quickly made. In the true primitive style, all in the house—the heads as well as the servants of the household—bestir themselves. Sarah prepares cakes. Abraham himself fetches a calf, which the young man hastens to dress. Butter and milk complete the entertainment, to which the three seeming travellers sit down; Abraham, meanwhile, doing the part of an attentive host, and courteously standing by them, while they eat under the tree. And yet, probably, he knows not who they are whom he is entertaining. But be they who they may, can we doubt that, in showing them this kindness, a glow of satisfaction fills his soul? And can Abraham long fail to detect, under their homely appearance, some traces of their heavenly character? They are not of the common class whom business or pleasure brings across his path. They are not like the ordinary inhabitants of the land. Their holy air and holy demeanour cannot be mistaken.—(Candlish.)
Abraham was a man of noble views, and a large heart; but he was not above attending to the little things of life. While he acted the part of a generous host, he knew what details were necessary to be carried out in order to entertain his guests. All the efficient characters in history, while they have been men of comprehension, have also been men of detail. Great generals not only conceive plans of vast extent, but the most minute particulars, which are to fill up those plans, are each and every one distinct to their mind’s eye. In another way, St. Paul is an example of this faculty. There are great principles laid down in his epistles; and, at the same time, we observe a most circumstantial attention to the common affairs of life. No man can become great who is not a master of detail.
It seems very strange to us that in such an establishment as that of the patriarch there was not ready baked bread for the strangers. But the fact is, that in the East to this day, so much bread, and no more than will suffice for the household, is baked daily, as the common bread will not keep longer than a day in a warm climate. In villages and camps every family bakes it own bread; and while journeying in the East, we always found that the women of the families which entertained us always went to work immediately after our arrival, kneading the dough, and baking “cakes,” generally on spacious round or oblong plates, of thin and soft bread, which were ready in an astonishingly short time. It may seem extraordinary to see a lady of such distinction as Sarah, the wife of a powerful chief, occupied in this menial service. But even now this duty devolves on the women of every household; and among those who dwell in tents, the wife of the proudest chief is not above superintending the preparation of the bread, or even kneading and baking it with her own hands. Tamar, the daughter of a king, seems to have acquired distinction as a good baker of bread (2Sa_13:5-10); and there are few of the heavy duties which fall upon the women of the East, which they are more anxious to do well and get credit for, than this. It is among the first of an Eastern female’s accomplishments.—(Pictorial Bible.)
Gen_18:7. Here was a well-ordered family; everyone knew his office, and did it. In every society, say the politicians, as in a well-tuned harp, the several strings must concur to make a harmony.—(Trapp.)
Here, again, the European reader is struck no less at the want of preparation than by the apparent rapidity with which the materials of a good feast were supplied. The dough was to be kneaded and the bread baked; and the meat had not only to be dressed, but killed. The fact is, the Orientals consume a very small quantity of animal food. In our own journeys, meat was never found ready killed, except in the large towns. There was, probably, not a morsel of meat in Abraham’s camp in any shape whatever. Amongst the Arabs, and indeed other Eastern people, it is not unusual at their entertainments to serve up a lamb, or kid, that has been baked whole in a hole in the ground, which, after being heated and having received the carcass, is covered over with stones. It is less usual now in the East to kill a calf than it seems to have been in the times of the Bible. The Arabs, Turks, and others think it monstrous extravagance to kill an animal which becomes so large and valuable when full grown. This consideration seems to magnify Abraham’s liberality in being so ready to kill a calf for strangers.—(Bush.)
Abraham, though an old man, ran to his herd to fetch his choice calf. True generosity is not content with easy sacrifices, and shrinks not from personal trouble and inconvenience.
Abraham entertained his guests—one of them being Divine—with a “fatted calf.” So God entertains man with the choicest provision of His household (Luk_15:23).
Gen_18:8. Abraham attended upon his guests. God is the guest of Abraham here. Abraham is His guest now and for ever (Mat_8:11).—(Jacobus.)
God, manifested through man’s nature and form, becomes known to Abraham “in the breaking of bread” (Luk_24:30-31.)
God will prepare the best things for His people in the feast of glory.
It is a singular instance of condecension—the only recorded instance of the kind before the Incarnation. On other occasions this same illustrious Being appeared to the fathers, and conversed with them. And meat and drink were brought out to Him. But in these cases He turned the offered banquet into a sacrifice, in the smoke of which He ascended heavenward (Jdg_6:18-24; Jdg_13:15-21). Here He personally accepts the patriarch’s hospitality, and partakes of his fare—a greater miracle still than the other, implying more intimate and gracious friendship, more unreserved familiarity. He sits under his tree, and shares his common meal. “Behold,” says the same Lord to every believing child of Abraham, “Behold, I stand at the door and knock,” etc. (Rev_3:20). But above all, “If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him” (Joh_14:23). “Be not,” then, “forgetful to entertain strangers; for thereby some have entertained angels unawares” (Heb_13:2). They have entertained the messenger of the Covenant, the Lord Himself. But how may you have any chance of falling into this blessed mistake, and unawares entertaining Christ and His angels? Does He, or do they go about now in the guise of weary and wayworn pilgrims? What says the Lord Himself? “Inasmuch as ye have done it unto the least of these, ye have done it unto me.” “Whosoever shall receive one such little child in my name receiveth me.” Yes, every service performed to one of the Lord’s little ones in a spirit like that of Abraham; every kindness shown to one who is, or who may be, a disciple of the Lord, is a service performed and a kindness shown to the Lord Himself. The Lord accepts it as such. What a thought is this! That in all your acts of courtesy and friendship,—of hospitality, of charity, of goodwill,—you may consider that it is the Lord Himself you are obliging? What a motive “to do good unto all men, especially those that are of the household of faith” (Gal_6:10). And think not that your thus entertaining Christ is a mere pleasing notion,—a fiction or a theory. Think not that it is to be practically realised only in the judgment of the great day as the principle upon which its final rewards are to be dispensed. Even now your thus entertaining Christ unawares may be matter of blessed experience. He manifests Himself to you on every occasion, however trifling, on which, in doing the least good to the very least of His brethren, you do it in faith as unto Himself. For such brotherly kindness opens your heart. It is the very best reply to His knocking. It brings near to you that Lord whom, in the person of one of His little ones, you have been honouring. You thus realise the fact of His entering in that “He may sup with you and you with Him.” For at the supper you provide for any one of His little ones—He will not Himself be absent. Multiply, therefore, these offices of Christian love. Devise liberal things. Do good and communicate. Give as unto the Lord—that thus you may have more of His presence with you, and more of His love shed abroad in your hearts.—(Candlish.)
This Divine visitant condescends to feast with Abraham. Surely Abraham has now become the friend of God (Jas_2:23). This feasting of God with man appears again in the progress of the dispensations of His grace—in the Shew-bread in the Temple, the Lord’s Supper in the New Covenant, and the Marriage Supper of the Lamb in the new world.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. The vale of Sodom was a region blooming…
Gen 18:19
I. The vale of Sodom was a region blooming and smiling in all the riches of nature; on every hand there was something to raise the thoughts to the Creator. But amidst all this, what was man? His wickedness was so aggravated and extreme, that the region itself was doomed to perish with its inhabitants. Sin still infects the fair field of nature, and it is this which spoils the beauty of the scene. If all the sin in the world could become a visible thing, it would blast and overpower in our view all the beauty of nature. The sin of Sodom was so aggravated that its cry went up to heaven, and the righteous Governor was obliged to manifest Himself.
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II. It is impossible not to be struck with the calmness and quietness with which the work of vengeance proceeded. Three persons came on a friendly visit to Abraham. They accepted his hospitality; spoke with him on a matter of complacent interest—the renewed assurance of his posterity. Then "the men rose up from thence and looked toward Sodom." We are left in the dark as to one circumstance here. Only two of the persons went on to Sodom, leaving Abraham to converse with the Almighty. The third disappears from our view—unless he was a manifestation of the Divine Being himself, and the same that Abraham conversed with in that solemn character.
III. Notice what value the Lord must set on the righteous, when for the sake often such men he would have spared Sodom. Only one righteous man dwelt in Sodom, and he was saved.
IV. The precise manner of the fearful catastrophe is beyond our conjecture. It would seem that an earthquake either accompanied or followed it, but the "fire from heaven" is intimated as the grand chief agent of the destruction. The people of Sodom had no time for speculations; there was just time for terror and conscience and despair. Yet our Lord says there is a still greater guilt, a more awful destruction even than theirs. The man that lives and dies rejecting Him had better have been exposed to the rain of fire and brimstone and gone down in the gulf of the vale of Siddim.
J. Foster, Lectures, vol. i., p. 103. Reference: Gen 18:19.—R. M. McCheyne, Additional Remains, p. 125.
Gen 18:22
Even under the Old Testament, there were certain visits of Christ to our world which we cannot but consider as earnests or shadows of His great advent. It is clear that in very ancient times God appeared to His servants in the form of a man.
I. From many passages in the Old and New Testaments (notably Isa 63:8-9, Joh 8:56) we are led to believe: (1) that Christ exercised great concern in the affairs of the Old Testament Church; (2) that He did at certain periods discover Himself in the garb which He was afterwards to assume, and which when assumed He went on to wear for ever; (3) that He was the superior angel whom we find speaking under that manifestation, and to whom, always, Divine honours were paid.
II. The narrative in this chapter opens by telling us generally that "the Lord appeared unto Abraham." How the Lord appeared is related in the rest of the chapter. (1) To all his three guests Abraham was kind, hospitable, reverential; but to one he was more. From the first that one attracted his regard. He addressed him at once as "my Lord." (2) In the conversation which ensued there are certain things which all said together, and certain things which only one says. The former are comparatively trivial, the latter most important. (3) When the men were gone, we have these very discriminating words: "Abraham stood yet before the Lord."
III. Note some points in Christ’s character and work brought out in this chapter. (1) He was accompanied by the ministration of angels. (2) He condescended to receive from man. (3) He exercised the two offices of a promiser and a reprover. (4) He came to Abraham as a Friend in sympathy, but He came also as a mighty Deliverer and an avenging Judge.
J. Vaughan, Fifty Sermons, 1874, p. 228.
References: Gen 18:22.—Bishop Woodford, Cambridge Lent Sermons, 1864, p. 73; C. J. Vaughan, Harrow Sermons, p. 371; J. Van Oosterzee, The Year of Salvation, vol. ii., p. 343.
Gen 18:22, Gen 18:30
The intercession of Abraham is the first prayer that the Bible records; and in its great characteristics, human and spiritual, it is one of the most remarkable. It is the intercession of a good man, a friend of God, for men who, in their wickedness and their defiance of God, had well-nigh approached the utmost possibilities of human evil.
I. A man’s praying power is not an arbitrary thing; it is the result of long antecedent spiritual processes. It is very significant that it is Abraham and not Lot who is the intercessor for Sodom. (1) Jehovah does not even impart His confidence to Lot; only at the last moment, when all is determined, He mercifully sends His messengers to bring him to a place of safety. (2) Even supposing Lot had been made acquainted with Jehovah’s purpose, he would not have been capable of interceding for Sodom as Abraham did. He had not the requisite spiritual qualifications. There was spiritual life in Lot, but it ever leaned to the worldly side of things. There was spiritual life in Abraham, but it leaned to the heavenly side of things.
II. The praying power of man is conditioned upon the circumstances by which he surrounds himself. Abraham was at Mamre; Lot in Sodom.
III. Even when God vouchsafes to visit a man, much of his spiritual blessing depends on his character and circumstances.
IV. It is instructive to compare the intercession of Abraham with the pleadings of Lot when the angels sought to deliver him. The prayer of Abraham is perfect in its humility, when daring in its boldness. The prayer of Lot is troubled, selfish, and self-willed.
V. There is one contrast more, which is very suggestive. The narrow, selfish, self-willed prayer of Lot was answered; the holy, Christ-like intercession of Abraham was unavailing. Therefore it is no criterion of a right or a wrong prayer, that it does not receive the kind of answer we solicit.
H. Allon, Congregationalist, vol. i., p. 201.
References: Gen 18:22, Gen 18:23.—H. Allon, The Vision of God, p. 197. Gen 18:23-25.—A. W. Momerie, Preaching and Hearing, pp. 174, 189. Gen 18:23, Gen 18:33.—R. S. Candlish, Book of Genesis, vol. i., p. 304.
Gen 18:25
Abraham had learned that to address himself to God’s justice was better even than to appeal to His mercy. And for this reason,—it is a stronger basis. Justice is a more definite thing than mercy. Every man who feels his sins should lay firm hold on the thought that "He is faithful and just to forgive us our sins." Then we stand upon a rock.
I. The greatest requisite of a judge is justice. The last great judgment will be characterised by the most exquisite justice. All the justice of this world is merely a reflection of this attribute of the Almighty.
II. It seems essential to the dignity and uprightness of that tribunal that we believe equally two things: (1) That God having been pleased to lay down only one way of salvation, no man who, having been made acquainted with that way, attempts to get to heaven by any other, can be admitted; (2) that no man, who is in earnest about his salvation, can or shall be lost.
III. Here the question arises, What is the state before God now? what will be the final condition of those who have never heard the name of Christ? We must keep to the one thought—the justice of the last judgment shall be vindicated. We inherit from Adam an entail of condemnation. Jesus Christ by His death rolled back the entail of condemnation from all mankind. These two facts are co-extensive. No man perishes because of Adam’s sin: God has cancelled that evil by the death of His Son. From the second chapter of Romans we gather that every man will be judged and dealt with according to his conscience; and if any man have really lived up to the light that was in him, even though that light was only the light of reason and nature, that man will not eternally perish. The man who does not perish because he has obeyed his own conscience is saved for Christ’s sake, even though he never heard His name. He owes his salvation to an unknown Saviour.
IV. Does this view affect injuriously the work of missions? No; because (1) it does not follow, because a heathen who obeys his conscience will not perish, that therefore he can attain the same degree of eternal happiness as a Christian. By making him a Christian we put him in a better position. (2) Consider the very small chance there is that any heathen will follow his conscience. Christ bids us "preach the Gospel to every creature."
J. Vaughan, Sermons, 15th series, p. 117.
References: Gen 18:25.—T. Birkett Dover, A Lent Manual, p. 15; R. H. Story, Good Words, 1877, p. 128; S. Cox, Expositions, 1st series, p. 54; W. Hubbard, Christian World Pulpit, vol. xxi., p. 376.
Gen 18:32
I. Notice first the words of God which introduce this history. "Because the cry of Sodom and Gomorrah is great," etc. Behind this human manner of speaking what a lesson is here! The judgments of God from time to time overtake guilty nations and guilty men; but, huge and overwhelming catastrophes as these often are, there is nothing hasty, blind, precipitate about them. He is evermore the same God who, when the cry of Sodom and Gomorrah waxed great, is described as going down to see and inquire whether they had "done altogether according to the cry of it."
II. In God’s assurance to Abraham that if there are fifty, forty, thirty, twenty, or even ten righteous men found in the city He will not destroy it, we may recognise a very important law of His government of the world: this, namely,—that it is not the presence of evil but the absence of good which brings the longsuffering of God to an end. However corrupt any fellowship of men may be, however far gone in evil, yet so long as there is a sound, healthy kernel in it of righteous men, that is, of men who love and fear God and will witness for God, there is always hope.
III. This promise of God, "I will not destroy it for ten’s sake," shows us what righteous men, lovers and doers of the truth, are. They are as the lightning conductors, drawing aside the fiery bolts of His vengeance, which would else have long since scorched, shattered, and consumed a guilty world. Oftentimes, it may be, they are little accounted of among men, being indeed the hidden ones of God crying in their secret places for the things which are done against the words of God’s lips. The world may pass them, may know nothing of them, yet it is for their sakes that the world is endured and continues unto this day.
IV. Does not this remind us of one duty on behalf of others which we might effectually fulfil if a larger measure of grace dwelt in our hearts?—I mean the duty of prayer and intercession for others. Prayer for others is never lost, is never in vain; often by it we may draw down blessing upon others, but always and without fail it will return in blessing on ourselves.
R. C. Trench, Sermons Preached in Ireland, p. 190.
References: Gen 18:32.—W. Morley Punshon, Old Testament Outlines, p. 9; J. Oswald Dykes, Contemporary Pulpit, vol. i., p. 182; Parker, Pulpit Analyst, vol. ii., p. 241.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Visit of the Angels to Abraham. The Judgment…
The Visit of the Angels to Abraham. The Judgment of Sodom announced. Abraham intercedes on its Behalf
In this beautiful narrative the writer dwells on the unique revelations of God's purposes with which Abraham was favoured. In after times the patriarch received the title of 'the friend of God' (2Ch_20:7; Isa_41:8; Jam_2:23). The chapter is from the Primitive document. The religious lessons, the vivid description, and the consciousness of God's immediate presence and interest in the affairs of men are all characteristic of that source. See on Gen_11:5; Exo_24:10 and Intro. Exodus, §3, for the anthropormorphisms of the c.
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1. In the plains of Mamre] RV 'by the oaks of Mamre,' i.e. Hebron: cp. Gen_13:18.
2. Three men] heavenly visitors, angels, as appears from Gen_19:1. With one, God identifies Himself (Gen_18:13).
3. My Lord] This was only a title of respect; it is not Lord, i.e. Jehovah. Abraham was entertaining angels unawares (Heb_13:2).
4. The difficulty of procuring the necessaries of life when travelling in the East causes the duty of hospitality to be observed to an extent unknown to ourselves. Lane, in 'Modern Egyptians,' says that we have here a perfect picture of the manner in which a modern Bedawee sheikh receives travellers arriving at his encampment. He immediately orders his wife or woman to make bread; slaughters a sheep or some other animal, and dresses it in haste; and bringing milk and any other provisions that he may have ready at hand, sets all before his guests. If these be persons of high rank, he stands by them while they eat, as Abraham did in this case. The ready hospitality of Abraham is in striking contrast with the conduct of the Sodomites to the same visitors. Wash your feet] since they only wore sandals.
6. Measure] Heb. Seah, nearly a peck and half. From Mat_13:33 it seems that three measures made a batch of bread. Cakes] thin biscuits of meal, baked on an iron plate on the heated hearthstone.
7. A calf] Owing to the hot climate only fresh meat can be used, but it is tender if cooked at once. Animal food is very rarely eaten except at festivities, or on the arrival of a distinguished visitor. A quick method usually practised is to broil slices of meat on skewers.
8. Butter] rather, 'curdled milk,' which is very refreshing and still constantly drunk in Palestine and Arabia. Cp. Jdg_5:25. The Arabs make butter by shaking cream in a leather bag: but owing to the heat it does not get firmly set.
10. According to the time of life] RV 'when the season cometh round,' 'at the time reviving,' i.e. 'when this time revives, a year from now' (D.): cp. 2Ki_4:16, 2Ki_4:17.
12. Laughed] in unbelief, not in joy.
14. Is any thing too hard, etc.] Cp. the Angel Gabriel's words to Mary, 'With God nothing shall be impossible' (Luk_1:37).
17-21. God reveals to Abraham the purpose of the visit to Sodom. It was essential that His servant as founder of a great nation should understand God's dealings with nations generally; that He is concerned in their affairs, and that whilst 'slow to anger and of great kindness 'He is a righteous God who will by no means clear the guilty.
19. I know him, that he will command] rather, 'I have known Him in order that He may command,' etc. To 'know' means to take notice of, regard. 'The mission of Israel was to preserve a pure faith and pure morals amid the corruptions of mankind till the Messiah should come.'
20. Cry] i.e. evil report.
21. I will go down now, and see] The expression means that in His visitations on men God acts with absolute justice and a perfect knowledge of all the circumstances. I will know] the whole truth.
22. Stood yet before the Lord] as if to stay His departure until he had interceded for Sodom, and especially with a thought for his kinsman Lot, who dwelt there.
23-32. We have here 'the effectual fervent prayer of a righteous man,' humble, yet earnest, and even bold. In his anxious sympathy for others Abraham forgot, perhaps, that 'the love of God is broader than the measures of man's mind,' but he was right in believing that God allows His purposes to be influenced by prayer and repentance: cp. Jonah 3. For we observe that God's sentence upon Sodom was not yet passed (Gen_18:21): He would grant the prayer of His servant if the necessary conditions were forthcoming. They were not, however, as the people of Sodom were universally depraved; but Abraham learned that God prefers mercy to judgment, and that those who have the least claim on His mercy receive it, as was the case with Lot and his family. Nor should we overlook another side of this narrative, viz. the value of a good man. Ten righteous men in Sodom will save the city. So our Lord calls His disciples 'the salt of the earth,' Mat_5:13. Another point to be noted is that while Abraham thought all along that the righteous would perish with the wicked unless the whole city was saved, God distinguished between the innocent and the guilty, and saved four persons.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 Cf. Gen 19:1. For significance of Abraham’s tent, Heb…
tent
Cf. Gen 19:1. For significance of Abraham’s tent, Heb 11:9; Heb 11:10.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 18 The Sixth Communication and Jehovah Visits Abraham
CHAPTER 18 The Sixth Communication and Jehovah Visits Abraham
1. The manifestation (Gen 18:1-2)
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2. Abraham’s welcome (Gen 18:3-8)
3. The promise repeated (Gen 18:9-10)
4. Sarah’s laughter (Gen 18:11-15)
5. The departure towards Sodom (Gen 18:16)
6. Abraham’s intercession (Gen 18:17-33)
This most remarkable visitation was the answer of Jehovah to Abraham’s obedience of faith. The one in the middle was none other than Jehovah in human form; the other two were angels. “Before Abraham was I am,” He said when on earth. Here Abraham is face to face with Him.
Sarah’s laughter when the son is promised to her is the laughter of unbelief She looked to her womb, which was a grave. Her laughter was made the occasion of that blessed word Jehovah spoke. “Is anything too hard for the Lord?” From the place of sweet communion they now proceed towards the scene where a great judgment was to be enacted.
“Shall I hide from Abraham that thing which I do?” is another gracious word. Abraham was the friend of God. The Lord said to His disciples, “The servant knoweth not what his Lord doeth, but I have called you friends; for all things that I have heard of My Father I have made known unto you” (Joh 15:15). Yes, He has told us all about the things to come, the doom of the world and the secrets of His coming. And then follows that wonderful intercession before the Lord. How He pleads! What humility and yet boldness! Blessed privilege of all saints the prayer of intercession, which the great Intercessor, the Lord Jesus Christ, loves to hear from the lips of His children, for it is the echo of His own heavenly occupation.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9 Abraham welcomes the Lord and the Angels
Abraham welcomes the Lord and the Angels
v. 1. And the Lord appeared unto him in the plains, that is, the groves of terebinths, the oaks of Canaan, of Mamre, the Amorite, at Hebron. This was the sixth visit, or appearance, of the Lord to His servant. And he sat in the tent-door in the heat of the day, shortly before noon.
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v. 2. And he lift up his eyes and looked, and, lo, three men stood by him. It was not a case of a slow approach, but of a sudden appearance. A moment before no one had been in sight, and now three men stood by him, looming over him as he reclined on his chair or couch. And when he saw them, he ran to meet them from the tent-door, and bowed himself toward the ground. As the strangers were still a few steps away, Abraham, with true Oriental hospitality, ran forward to meet them, and since he recognized in one of them the Lord, he bowed down before them in worshipful homage. Two of the visitors were angels, Gen 19:1; the third was the Lord Himself, Heb 13:2, the Angel of the Lord in the peculiar sense of the word, as it is applied to the Son of God in the Old Testament.
v. 3. And said, My Lord, if now I have found favor in Thy sight, pass not away, I pray Thee, from Thy servant.
v. 4. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree;
v. 5. and I will fetch a morsel of bread; and comfort ye your hearts. After that ye shall pass on; for therefore are ye come to your servant. The entire invitation of Abraham shows that this was not a case of ordinary hospitality to passing strangers, but a work of love performed for the Lord. He wanted the favor of the Lord, of which he was sure by reason of the covenant, to abide with him; hence the urgency of the prayer. There is nothing lacking in the cordial nature of the invitation: Let a little water be taken, and wash your feet. The sandals of the travelers having been removed, the house-slaves provided the water for washing off the dust. Under the tree they were then to recline, resting upon their arms as supports, while Abraham hurried to have dinner prepared, the principal meal being eaten at noon, 1Ki 20:16. He spoke in a deprecating way of the small meal which he was able to offer them: a bit of bread. Yet he hoped that what he had to offer would be sufficient to refresh their hearts before continuing their journey. Thus the assurance that their entertainment would cause neither trouble nor expenditure was intended to remove any hesitation about accepting his hospitality. And they said, So do as thou hast said. They did not want him to go to any trouble; they accepted only with the condition that he would serve but a simple repast.
v. 6. And Abraham hastened into the tent unto Sarah and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. With three seahs, about three pecks, or thirty liters, of the finest flour Sarah was quickly to bake round, unleavened cakes on the hot stones of the hearth.
v. 7. And Abraham ran unto the herd, and fetched a calf, tender and good, and gave it unto a young man; and he hasted to dress it. Abraham personally selected a young and tender calf from the corral and entrusted it to one of the house-boys, who was to see to its preparation.
v. 8. And he took butter and milk and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. Although the meal was simple, it was plentiful. Abraham himself did not sit down with his guests, but stood in order to wait upon them and carry out their slightest wish. The eating of physical food on the part of the heavenly beings was a true partaking of the meal, something like that of the resurrected Christ, Luk 24:41 ff. ; but it remains a miracle to our comprehension. The entire incident pointed forward to the time when the Son of God visited His people, lived among them, and, above all, let them see His kindness and His love.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 9, 11, 13 This was the name of the man who owned…
Mamre
This was the name of the man who owned the oak trees.
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in the tent doorway
"at the opening of the tent" or "at the entrance of the tent"
heat of the day
"hottest time of day"
He looked up and, behold, he saw three men standing
"He looked up and saw, and behold, three men were standing"
behold, he saw
"he was surprised because he saw"
across from him
"nearby" or "there." They were near him, but far enough away for him to run to them.
bowed
This means to bend over to humbly express respect and honor toward someone.
translationWords
Yahweh
oak
bow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 9, 10, 13, 14 18:1-15 The Lord’s visit to Abraham set the time…
18:1-15 The Lord’s visit to Abraham set the time for Isaac’s birth. The three visitors were probably the Lord and two angels (see study note on 16:7). Abraham’s peaceful and generous reception of the visitors contrasts sharply with the chaos and corruption of Sodom (ch 19). Eating together was important in making or confirming covenants; when God was ready to fulfill the covenant promise, he came in person to share a meal with Abraham. Fellowship with God has always been signified by a communal meal (see Exod 24:9-11; Matt 26:17-30 // Luke 22:7-38; Acts 2:42; 1 Cor 11:20-34).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.