The Pulpit Commentaries
Genesis 18:1-15
EXPOSITION
And the Lord—Jehovah, 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 Genesis 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 Genesis 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 Genesis 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. 1 Samuel 11:11), as the cool of the day, or the wind of the day (Genesis 3:8), means eventide. "The usual term for noon is Tsoharim (Genesis 43:16), that is, the time of ' double or greatest light,' while a more poetical expression is 'the height of the day' (Proverbs 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. So Genesis 1:7) and the time of dinner (Genesis 43:16, Genesis 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.
And he lift up his eyes and looked, and, lo, three men stood by him. Not in addition to (Kalisch), but including (Keil), Jehovah, whose appearance to the patriarch, having in the previous verse been first generally stated, is now minutely described. That these three men were not manifestations of the three persons of the Godhead, but Jehovah accompanied by two created angels, he ran to meet them from the tent door, and bowed himself toward the ground. The expression denotes the complete prostration of the body by first falling on the knees, and then inclining the head forwards till it touches the ground. As this was a mode of salutation practiced by Orientals towards superiors generally, such as kings and princes (2 Samuel 9:8), but also towards equals (Genesis 23:7; Genesis 33:6, Genesis 33:7; Genesis 42:6; Genesis 43:26), as well as towards the Deity (Genesis 22:5; 1 Samuel 1:3), it is impossible to affirm with certainty (Keil, Lunge) that an act of worship was intended by the patriarch, and not simply the presentation of human and civil honor (Calvin). If Hebrews 13:2 inclines to countenance the latter interpretation, the language in which Abraham immediately addresses one of the three men almost leads to the conclusion that already the patriarch had recognized Jehovah.
And said, My Lord—Adonai, literally, Lord, as in Genesis 15:2, q.v. (LXX; κύριε; Vulgate, Domine; Syriac, Onkelos, Kalisch, Alford, Lange), though the term may have indicated nothing more than-Abraham's recognition of the superior authority of the Being addressed (Murphy). The readings Adoni, my Lord (A.V; Dathius, Rosenmüller), and Aden, my lords (Gesenius), are incorrect—if now I have found favor in thy sight—not implying dubiety on Abraham's part as to his acceptance before God (Knobel), but rather postulating his already conscious enjoyment of the Divine favor as the ground of the request about to be preferred (Delitzsch, Lange). Those who regard Abraham as unconscious of the Divinity of him to whom he spake see in his language nothing but the customary formula of Oriental address (Rosenmüller; cf. Genesis 30:27; 1 Samuel 20:29; Esther 7:3)—put not away, I pray thee, from thy servant. The hospitality of the Eastern, and even of the Arab, has been frequently remarked by travelers. Volney describes the Arab as dining at his tent door in order to invite passers-by. "The virtue of hospitality is one of the great redeeming virtues in the character of the Bedouins (Kalisch). "Whenever our path led us near an encampment, as was frequently the case, we always found some active sheikh or venerable patriarch sitting 'in his tent door,' and as soon as we were within haft we heard the earnest words of welcome and invitation which the Old Testament Scriptures had rendered long ago familiar to us: Stay, my lord, stay. Pass not on till thou hast eaten bread, and rested under thy servant's tent. Alight and remain until thy servant kills a kid and prepares, a feast'".
Let a little water, I pray yon, be fetched, and wash your feet. Feet washing was a necessary part of Oriental hospitality (cf. Genesis 19:2; Genesis 24:32; Genesis 43:24). "Among the ancient Egyptians the basins kept in the houses of the rich for this purpose were sometimes of gold". "In India it is considered a necessary part of hospitality to wash the feet and ankles of the weary traveler, and even in Palestine this interesting custom is not extinct. Dr. Robinson and party on arriving at Ramleh repaired to the abode of a wealthy Arab, where the ceremony was performed in the genuine style of ancient Oriental hospitality. And rest yourselves (literally, recline by resting on the elbow) under the tree.
And I will fetch a morsel of bread,—a modest description of what proved a sumptuous repast (vide Genesis 18:6, Genesis 18:8)—and comfort ye your hearts;—literally, strengthen or support them, i.e. by eating and drinking (Judges 19:5; 1 Kings 21:7)—after that ye shall pass on: for therefore—כִּי־עַל־כֵּן introduces the ground of what has already been stated, something like quando quidem, forasmuch as, since, or because (Kalisch), and not = עַל־כֵּש־כִּי, for this cause that, or "because for this purpose" (Keil)—are ye come to (literally, have ye passed before) thy servant. The patriarch's meaning is not that they had come with the design of receiving his gifts (LXX; A.V.), but either that, unconsciously to them, God had ordered their journey so as to give him this opportunity (Calvin, Bush, Wordsworth, 'Speaker's Commentary,' Keil), or perhaps simply that since they had passed by his tent they should suffer him to accord them entertainment (Kalisch, Rosenmüller). And they said, So do, as thou but said. Therefore we must believe that Abraham washed the men's feet, and they did eat (Genesis 18:8). Here is a mystery (Wordsworth).
And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures. Hebrew, three seahs, a seah being a third of an ephah, and containing 374 cubic inches each (Keil); a third of a bushel (Kalisch)—of fine meal,—literally, of flour, fine flour; σεμίδαλις (LXX.); the first term when alone denoting flour of ordinary quality (cf. Le Genesis 2:1; Genesis 5:11; Numbers 7:13)—knead it, and make cakes upon the hearth—i.e. "round unleavened cakes baked upon hot stones" (Keil).
And Abraham ran unto the herd, and fetched a calf tender and good,—the greatness of the honor done to the strangers was evinced by the personal activity of the patriarch, and the offering of animal food, which was not a common article of consumption among Orientals—and gave it unto a young man;—i.e. the servant in attendance (cf. Genesis 14:24)—and he hasted to dress it.
And he took butter,—חֶמְאָה, from the root חמא, to curdle or become thick, signifies curdled milk, not butter (βούτυτρον, LXX.; butyrum, Vulgate), which was not used among Orientals except medicinally. The word occurs seven times in Scripture with four letters (Deuteronomy 32:14; Judges 5:25; 2 Samuel 17:29; Isaiah 7:15, Isaiah 7:22; Proverbs 30:33; Job 20:17), and once without א—and milk,—חָלָב, milk whilst still fresh, or containing its fatness, from a root signifying to be fat (cf. Genesis 49:12; Proverbs 27:27)—and the calf which he—i.e. the young man—had dressed, and set it before them; and he stood by them under the tree,—a custom still observed among the Arabs, who honor their guests not by sitting to eat with, but by standing to wait upon, them—and they did eat. Not seemed to eat (Josephus, Philo, Jonathan), nor simply ate after an allegorical fashion, as fire consumes the materials put into it, but did so in reality (Tertullian, Delitzsch, Keil, Kurtz, Lange). Though the angel who appeared to Manoah (Judges 13:16) refused to partake of food, the risen Savior ate with his disciples (Luke 24:43). Physiologically inexplicable, this latter action on the part of Christ was not a mere φαινόμενον or simulation, but a veritable manducation of material food, to which Christ appealed in confirmation of the reality of his resurrection; and the acceptance of Abraham's hospitality on the part of Jehovah and his angels may in like manner have been designed to prove that their visit to his tent at Mamre was not a dream or a vision, but a genuine external manifestation.
And they said unto him (i.e. the Principal One of the three, speaking for the others, interrogated Abraham during the progress, or perhaps at the close of, the meal saying), Where is Sarah thy wife? (thus indicating that their visit had a special reference to her). And he said, Behold, in the tent. It is obvious that if at first Abraham regarded his visitors only as men, by this time a suspicion of their true character must have begun to dawn upon his mind. How should ordinary travelers be aware of his wife's name? and why should they do so unusual a thing, according to Oriental manners, as to inquire after her? If thus far their behavior could not fail to surprise the patriarch, what must have been his astonishment at the subsequent communication?
And he said (the Principal Guest, as above, who, by the very nature and terms of his announcement, identifies himself with Jehovah), I will certainly return unto thee according to the time of life. Literally, at the time reviving; i.e. when the year shall have been renewed, in the next year, or rather spring; though other interpretations of the phrase have been suggested, as, e.g; "according to the time of that which is born," i.e. at the end of nine months (Willet, Calvin, Bush, Murphy). And, lo, Sarah thy wife shall have a son. I.e. at the time specified. And Sarah heard it in the tent door, which was behind him.
Now Abraham and Sarah were old and well stricken in age. Literally, gone into days, i.e. into years. This was the first natural impediment to the accomplishment of Jehovah's premise; the second was peculiar to Sarah. And it ceased to be with Sarah after the manner of women (vide Le Genesis 15:19, 25).
Therefore (literally, and) Sarah laughed within herself—Abraham had laughed in joyful amazement, (Genesis 18:17) at the first mention of Sarah's son; Sarah laughs, if not in unbelief (Calvin, Keil, 'Speaker's Commentary,' Wordsworth), at least with a mingled feeling of doubt and delight (Lange, Murphy) at the announcement of her approaching maternity—saying, After I am waxed old shall I have pleasure, my lord being old also?—literally, and my lord, i.e. my husband, is old. The reverential submission to Abraham which Sarah here displays is in the New Testament commended as a pattern to Christian wives (1 Peter 3:6).
And the Lord said unto Abraham, Wherefore did Sarah laugh,—a question which must have convinced Abraham of the Speaker's omniscience. Not only had he heard the silent, inaudible, inward cachinnation of Sarah's spirit, but he knew the tenor of her thoughts, and the purport of her dubitations—saying, Shall I of a surely bear a child, whilst (literally, and I) am old? Sarah's mental cogitations clearly showed that the temporary obscuration of her faith proceeded from a strong realization of the weakness of nature, which made conception and pregnancy impossible to one like her, who was advanced in years; and accordingly her attention, as well as that of her husband, was directed to the Divine omnipotence as the all-sufficient guarantee for the accomplishment of the promise.
Is any thing too hard for the Lord? Literally, Is any word too wonderful, i.e. impossible, for Jehovah μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα (LXX.), with which may be compared Luke 1:37. At the time appointed I will return unto thee, according to the time of life (vide supra, Luke 1:10), and Sarah shall have a son.
Then Sarah (who had overheard the conversation, and the charge preferred against her, and who probably now appeared before the stranger) denied, saying, I laughed not. Sarah's conduct will admit of no other explanation than that which the sacred narrative itself gives. For she was afraid. The knowledge that her secret thoughts had been deciphered must have kindled in her breast the suspicion that her visitor was none other than Jehovah. With this a sense of guilt would immediately assail her conscience for having cherished even a moment any doubt of the Divine word. In the consequent confusion of soul she tries what ever seems to be the first impulse of detected transgressions, viz; deception (cf. Genesis 3:12, Genesis 3:13). And he said, Nay; but thou didst laugh. With a directness similar to that which he employed in dealing with the first culprits in the garden, not contending in a multiplicity of words, but solemnly announcing that what she said was false. The silence of Sarah was an evidence of her conviction; her subsequent conception was a proof of her repentance anti forgiveness.
HOMILETICS
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 (Hebrews 1:14), and, greater honor still, by him who claims the angels as his ministers (Psalms 8:4; Isaiah 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 (see Psalms 95:6; 1 Peter 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 (Romans 12:8, Romans 12:13; 2 Corinthians 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 (Luke 14:12; Romans 12:13; 1 Timothy 3:2; Hebrews 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 (Matthew 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 (Genesis 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.
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 (Hebrews 13:2).
2. The beauty and nobility of Christian hospitality (Romans 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
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 J.F. MONTGOMERY
The theophany at Mamre.
"The Lord appeared unto him" (Genesis 18:1).
I. THE PREPARATION FOR DIVINE MANIFESTATION.
1. Abraham stands on a higher plane of spiritual life. He is endeavoring to fulfill the commandment given (Genesis 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, while it calmed and strengthened, did also give time for thought and observation of the signs of approaching opportunity.
2. 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.
3. 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.
"Sarah laughed within herself."
1. The incongruity between a Divine promise and the sphere of its fulfillment is temptation to unbelief.
2. A disposition to measure the reality and certainty of the Divine by a human or earthly standard is sure to lead us to irreverence and sinful doubt.
3. There may be an inward and concealed working, known to God though not outwardly expressed. Which is still both an insult to him a d an injury to us.
4. The root of unbelief is in the ground of the soul. Sarah laughed because she was not prepared for the gracious promise. She was afraid of her own thoughts because they were not such as became her, and did dishonor to God's sufficiency and love. "She denied, saying, I laughed not." A more receptive and spiritual mind would have both risen above the incongruity and been incapable of the dissimulation.—R.
"Is anything too hard for the Lord?"
I. TAKE IT AS THE QUESTION WHICH GOD ASKS OF MAN.
1. Remonstrance. The history of Divine manifestations proves that nothing is demanded of faith which is not justified by the bestowments of the past.
2. Invitation. We connect the question with the promise. He opens the gate of life; is it too hard for him to give us the victory? "At the time appointed" his word will be fulfilled. He would have us rest on himself. "Believe that he is, and that he is the rewarder," c. What he is, what he says, are blended into one in the true faith of his waiting children.
II. TAKE THE QUESTION AS ONE WHICH MEN ASK OF ONE ANOTHER.
1. When they set forth the goodness of Divine truth. The possibility of miracles. The hardness of the world's problems no justification of unbelief.
2. When they proclaim a gospel of supernatural gifts, a salvation not of man, but of God. Why should we doubt conversion? Why should a regenerated, renewed nature be so often mocked at?
3. When they would encourage one another to persevere in Christian enterprise. The methods may be old, but the grace is ever new. The world may laugh, but the true believer should see all things possible. The times are cur measures. Eternity is God's.—R.