Teks -- Genesis 18:1-33 (NET)

Three Special Visitors

18:1 The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day. 18:2 Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground. 18:3 He said, “My lord, if I have found favor in your sight, do not pass by and leave your servant. 18:4 Let a little water be brought so that you may all wash your feet and rest under the tree. 18:5 And let me get a bit of food so that you may refresh yourselves since you have passed by your servant’s home. After that you may be on your way.” “All right,” they replied, “you may do as you say.” 18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take three measures of fine flour, knead it, and make bread.” 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, who quickly prepared it. 18:8 Abraham then took some curds and milk, along with the calf that had been prepared, and placed the food before them. They ate while he was standing near them under a tree. 18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, in the tent.” 18:10 One of them said, “I will surely return to you when the season comes round again, and your wife Sarah will have a son!” (Now Sarah was listening at the entrance to the tent, not far behind him. 18:11 Abraham and Sarah were old and advancing in years; Sarah had long since passed menopause.) 18:12 So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?” 18:13 The Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child when I am old?’ 18:14 Is anything impossible for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”

Abraham Pleads for Sodom

18:16 When the men got up to leave, they looked out over Sodom. (Now Abraham was walking with them to see them on their way.) 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 18:18 After all, Abraham will surely become a great and powerful nation, and all the nations on the earth will pronounce blessings on one another using his name. 18:19 I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just. Then the Lord will give to Abraham what he promised him.” 18:20 So the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant 18:21 that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.” 18:22 The two men turned and headed toward Sodom, but Abraham was still standing before the Lord. 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing– to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge of the whole earth do what is right?” 18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.” 18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord (although I am but dust and ashes), 18:28 what if there are five less than the fifty godly people? Will you destroy the whole city because five are lacking?” He replied, “I will not destroy it if I find forty-five there.” 18:29 Abraham spoke to him again, “What if forty are found there?” He replied, “I will not do it for the sake of the forty.” 18:30 Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.” 18:31 Abraham said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.” 18:32 Finally Abraham said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.” 18:33 The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 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.

Wesley: Gen 18:1 - 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.

Wesley: Gen 18:2 - And lo three men

These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, that one of them was the Son of God.

Wesley: Gen 18:2 - He bowed himself towards the ground

Religion doth not destroy but improve good manners, and teaches us to honour all men.

Wesley: Gen 18:9 - Where is Sarah thy wife?

By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over - hearing it, they drew her to listen to what was farther to be said.

Wesley: Gen 18:10 - I will certainly return unto thee

And visit thee. God will return to those that bid him welcome.

Wesley: Gen 18:12 - Sarah laughed within herself

It was not a laughter of faith, like Abraham's, Gen 17:17, but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age. I am waxed old, and past child - bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1Pe 3:6. Sarah obeyed Abraham calling him lord, in token of respect and subjection.

Wesley: Gen 18:17 - Shall I hide from Abraham that thing which I do

Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.

Wesley: Gen 18:19 - I know Abraham that he will command his children, and his household after him

This is a bright part of Abraham's character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.

Wesley: Gen 18:21 - I will go down now and see

Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.

Wesley: Gen 18:23 - Abraham drew near

This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.

Wesley: Gen 18:27 - Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes

He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.

Wesley: Gen 18:30 - Oh let not the Lord be angry

The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either, Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or, Because God restrained his spirit from asking any farther. When God hath determined the ruin of a place, he forbids it to be prayed for, Jer 7:16.

Wesley: Gen 18:33 - Abraham returned into his place

To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.

JFB: Gen 18:1 - the Lord appeared

Another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.

JFB: Gen 18:1 - plains of Mamre

Rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.

JFB: Gen 18:1 - sat in the tent door

The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.

JFB: Gen 18:2 - 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.

JFB: Gen 18:2 - 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.

JFB: Gen 18:3 - My Lord, if now I have found favor

The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.

JFB: Gen 18:5 - for therefore are ye come

No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.

JFB: Gen 18:6 - Abraham hastened . . . unto Sarah . . . make cakes upon the hearth

Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.

JFB: Gen 18:7 - Abraham ran unto the herd, and fetched a calf

Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required--either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.

JFB: Gen 18:8 - milk

A bowl of camel's milk ends the repast.

JFB: Gen 18:8 - he stood by them under the tree

The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.

JFB: Gen 18:10 - Sarah heard it in the tent door, which was behind him

The women's apartment is in the back of the tent, divided by a thin partition from the men's.

JFB: Gen 18:12 - Therefore Sarah laughed within herself

Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated offense (Act 5:4), and nothing but grace saved her (Rom 9:18).

JFB: Gen 18:16 - the men rose . . . Abraham went with them

It is customary for a host to escort his guests a little way.

JFB: Gen 18:17 - the Lord said, Shall I hide

The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.

JFB: Gen 18:21 - I will go down . . . and see

Language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (Eze 18:23; Jer 18:7).

JFB: Gen 18:23 - Abraham drew near, and said, &c.

The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pro 15:8; Jam 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Rom 3:5-6), and many guilty cities and nations have been spared on account of God's people (Mat 5:13; Mat 24:22).

JFB: Gen 18:33 - the Lord . . . left communing . . . and Abraham returned unto his place

Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (Ecc 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!

Clarke: Gen 18:1 - And the Lord appeared

And the Lord appeared - See note on Gen 15:1

Clarke: Gen 18:1 - Sat in the tent door

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.

Clarke: Gen 18:2 - Three men stood by him

Three men stood by him - נצבים עליו nitstsabim alaiv , were standing over against him; for if they had been standing by him, as our translation says, he needed not to have "run from the tent door to meet them."To Abraham these appeared at first as men; but he entertained angels unawares, see Heb 13:2.

Clarke: Gen 18:3 - And said, My Lord, etc.

And said, My Lord, etc. - The word is אדני Adonai , not יהוה Yehovah , for as yet Abraham did not know the quality of his guests. For an explanation of this word, See note on Gen 15:8.

Clarke: Gen 18:4 - Let a little water - be fetched, and wash your feet, etc.

Let a little water - be fetched, and wash your feet, etc. - In these verses we find a delightful picture of primitive hospitality. In those ancient times shoes such as ours were not in use; and the foot was protected only by sandals or soles, which fastened round the foot with straps. It was therefore a great refreshment in so hot a country to get the feet washed at the end of a day’ s journey; and this is the first thing that Abraham proposes

Clarke: Gen 18:4 - Rest yourselves under the tree

Rest yourselves under the tree - We have already heard of the oak grove of Mamre, Gen 12:6, and this was the second requisite for the refreshment of a weary traveler, viz., rest in the shade.

Clarke: Gen 18:5 - I will fetch a morsel of bread

I will fetch a morsel of bread - This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. The strong action of the lungs and heart should have time to diminish before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced

Clarke: Gen 18:5 - For therefore are ye come

For therefore are ye come - In those ancient days every traveler conceived he had a right to refreshment, when he needed it, at the first tent he met with on his journey

Clarke: Gen 18:5 - So do as thou hast said

So do as thou hast said - How exceedingly simple was all this! On neither side is there any compliment but such as a generous heart and sound sense dictate.

Clarke: Gen 18:6 - Three measures of fine meal

Three measures of fine meal - The סאה seah , which is here translated measure, contained, according to Bishop Cumberland, about two gallons and a half; and Mr. Ainsworth translates the word peck. On this circumstance the following observations of the judicious and pious Abbe Fleury cannot fail to be acceptable to the reader. Speaking of the frugality of the patriarchs he says: "We have an instance of a splendid entertainment in that which Abraham made for the three angels. He set a whole calf before them, new bread, but baked on the hearth, together with butter and milk. Three measures of meal were baked into bread on this occasion, which come to more than two of our bushels, and nearly to fifty-six pounds of our weight; hence we may conclude that men were great eaters in those days, used much exercise, were probably of a much larger stature as well as longer lives than we. Homer (Odyss. lib. xiv., ver. 74, etc). makes his heroes great eaters. When Eumaeus entertained Ulysses, he dressed two pigs for himself and his guest

‘ So saying, he girded quick his tunic close

And issuing sought the styes; thence bringing two

Of the imprisoned herd, he slaughtered both

Singed them and slash’ d and spitted them, and place

The whole well roasted, banquets spits, and all

Reeking before Ulysses.’

Cowper

On another occasion a hog of five years old was slaughtered and served up for five persons: -

‘ - His wood for fuel he prepared

And dragging thither a well-fatted braw

Of the fifth year

Next piercing him, and scorching close his hair

The joints they parted,’ etc

Cowper. Ibid. ver. 419

Homer’ s heroes wait upon themselves and guests in the common occasions of life; the patriarchs do the same. Abraham, who had so many servants, and was nearly a hundred years old, brought the water himself to wash the feet of his guests, ordered his wife to make the bread quickly, went himself to choose the calf from the herd, and came again to serve them standing. I will allow that he was animated on this occasion with a desire of showing hospitality, but the lives of all the rest of the patriarchs were similar to this.

Clarke: Gen 18:6 - Make cakes upon the hearth

Make cakes upon the hearth - Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep off the ashes, lay on the bread, and then cover it with the hot cinders.

Clarke: Gen 18:8 - And he stood by them under the tree, and they did eat

And he stood by them under the tree, and they did eat - Nothing is more common in Hindostan than to see travelers and guests eating under the shade of trees. Feasts are scarcely ever held in houses. The house of a Hindoo serves for sleeping and cooking, and for shutting up the women; but is never considered as a sitting or dining room - Ward.

Clarke: Gen 18:10 - I will certainly return

I will certainly return - Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase according to the time of life must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth year of his age, and Isaac was born when he was in his hundredth year.

Clarke: Gen 18:11 - It ceased to be with Sarah after the manner of women

It ceased to be with Sarah after the manner of women - And consequently, naturally speaking, conception could not take place; therefore if she have a son it must be in a supernatural or miraculous way.

Clarke: Gen 18:12 - Sarah laughed

Sarah laughed - Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, "The news is too good to be true;", see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2. On Abraham’ s laughing, See note on Gen 17:17.

Clarke: Gen 18:13 - And the Lord (Jehovah) said, etc.

And the Lord (Jehovah) said, etc. - So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended; and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See note on Gen 16:7.

Clarke: Gen 18:14 - Is any thing too hard for the Lord?

Is any thing too hard for the Lord? - היפלא מיהוה דבר hayippale meihovah dabar , shall a word (or thing) be wonderful from the Lord? i.e., Can any thing be too great a miracle for him to effect? The Septuagint translate the passage, Μη αδυνατησει παρα τῳ Θεῳ ῥημα ; which St. Luke adopts almost literatim , only making it an affirmative position instead of a question: Ουκ αδυνατησει παρα τῳ Θεῳ παν ῥημα, which we translate, "With God nothing shall be impossible,"Luk 1:37. Many copies of the Septuagint insert the word παν before ῥημα, as in St. Luke; but it makes little difference in the sense. It was to correct Sarah’ s unbelief, and to strengthen her faith, that God spoke these most important words; words which state that where human wisdom, prudence, and energy fall, and where nature herself ceases to be an agent, through lack of energy to act, or laws to direct and regulate energy, there also God has full sway, and by his own omnific power works all things after the counsel of his own will. Is there an effect to be produced? God can produce it as well without as with means. He produced nature, the whole system of causes and effects, when in the whole compass of his own eternity there was neither means nor being. He spake, and it was done; He commanded, and it stood fast. How great and wonderful is God!

Clarke: Gen 18:16 - Abraham went with them to bring them on the way

Abraham went with them to bring them on the way - This was another piece of primitive hospitality - to direct strangers in the way. Public roads did not then exist and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist.

Clarke: Gen 18:17 - Shall I hide from Abraham

Shall I hide from Abraham - That is, I will not hide. A common mode of speech in Scripture - a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, etc.

Clarke: Gen 18:18 - Shall surely become a great and mighty nation

Shall surely become a great and mighty nation - The revelation that I make to him shall be preserved among his posterity; and the exact fulfillment of my promises, made so long before, shall lead them to believe in my name and trust in my goodness.

Clarke: Gen 18:19 - And they shall keep the way of the Lord

And they shall keep the way of the Lord - The true religion; God’ s way; that in which God walks himself, and in which, of course, his followers walk also; to do justice and judgment; not only to preserve the truth in their creed, but maintain it in their practice.

Clarke: Gen 18:20 - Because the cry of Sodom and Gomorrah

Because the cry of Sodom and Gomorrah - See note on Gen 13:13.

Clarke: Gen 18:21 - I will go down now, etc.

I will go down now, etc. - A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves - Jarchi.

Clarke: Gen 18:22 - And the men turned their faces

And the men turned their faces - That is, the two angels who accompanied Jehovah were now sent towards Sodom; while the third, who is called the Lord or Jehovah, remained with Abraham for the purpose of teaching him the great usefulness and importance of faith and prayer.

Clarke: Gen 18:23 - Wilt thou also destroy the righteous with the wicked?

Wilt thou also destroy the righteous with the wicked? - A form of speech similar to that in Gen 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.

Clarke: Gen 18:25 - Shall not the Judge of all the earth do right?

Shall not the Judge of all the earth do right? - God alone is the Judge of all men. Abraham, in thus addressing himself to the person in the text, considers him either as the Supreme Being or his representative.

Clarke: Gen 18:27 - Which am but dust and ashes

Which am but dust and ashes - עפר ואפר aphar vaepher , words very similar in sound, as they refer to matters which so much resemble each other. Dust - the lightest particles of earth. Ashes - the residuum of consumed substances. By these expressions he shows how deeply his soul was humbled in the presence of God. He who has high thoughts of himself must have low thoughts of the dignity of the Divine nature, of the majesty of God, and the sinfulness of sin.

Clarke: Gen 18:32 - Peradventure ten shall be found there

Peradventure ten shall be found there - Knowing that in the family of his nephew the true religion was professed and practiced, he could not suppose there could be less than ten righteous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his entreaties, and the Lord departed from him. It is highly worthy of observation, that while he continued to pray the presence of God was continued; and when Abraham ended, "the glory of the Lord was lifted up,"as the Targum expresses it

This chapter, though containing only the preliminaries to the awful catastrophe detailed in the next, affords us several lessons of useful and important information

1. The hospitality and humanity of Abraham are worthy, not only of our most serious regard, but also of our imitation. He sat in the door of his tent in the heat of the day, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travelers he might invite them to rest and refresh themselves. Hospitality is ever becoming in one human being towards another; for every destitute man is a brother in distress, and demands our most prompt and affectionate assistance, according to that heavenly precept, "What ye would that men should do unto you, do even so unto them."From this conduct of Abraham a Divine precept is formed: "Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. Heb 13:2

2. Whatever is given on the ground of humanity and mercy is given unto God, and is sure to meet with his approbation and a suitable reward. While Abraham entertained his guests God discovers himself, and reveals to him the counsels of his will, and renews the promise of a numerous posterity. Sarah, though naturally speaking past child-bearing, shall have a son: natural obstacles cannot hinder the purpose of God; nature is his instrument; and as it works not only by general laws, but also by any particular will of God, so it may accomplish that will in any way he may choose to direct. It is always difficult to credit God’ s promises when they relate to supernatural things, and still more so when they have for their object events that are contrary to the course of nature; but as nothing is too hard for God, so "all things are possible to him that believeth."It is that faith alone which is of the operation of God’ s Spirit, that is capable of crediting supernatural things; he who does not pray to be enabled to believe, or, if he do, uses not the power when received, can never believe to the saving of the soul

3. Abraham trusts much in God, and God reposes much confidence in Abraham. He knows that God is faithful, and will fulfill his promises; and God knows that Abraham is faithful, and will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment; Gen 18:19. No man lives unto himself; and God gives us neither spiritual nor temporal blessings for ourselves alone; our bread we are to divide with the hungry, and to help the stranger in distress. He who understands the way of God should carefully instruct his household in that way; and he who is the father of a family should pray to God to teach him, that he may teach his household. His ignorance of God and salvation can be no excuse for his neglecting his family: it is his indispensable duty to teach them; and God will teach him, if he earnestly seek it, that he may be able to discharge this duty to his family. Reader, if thy children or servants perish through thy neglect, God will judge thee for it in the great day

4. The sin of Sodom and the cities of the plain was great and grievous; the measure of their iniquity was full, and God determined to destroy them. Judgment is God’ s strange work, but though rarely done it must be done sometimes, lest men should suppose that right and wrong, vice and virtue, are alike in the eye of God. And these judgments must be dispensed in such a way as to show they are not the results of natural causes, but come immediately from the incensed justice of the Most High

5. Every man who loves God loves his neighbor also; and he who loves his neighbor will do all in his power to promote the well-being both of his soul and his body. Abraham cannot prevent the men of Sodom from sinning against God; but he can make prayer and intercession for their souls, and plead, if not in arrest, yet in mitigation, of judgment. He therefore intercedes for the transgressors, and God is well pleased with his intercessions. These are the offspring of God’ s own love in the heart of his servant

6. How true is that word, The energetic faithful prayer of a righteous man availeth much! Abraham draws near to God by affection and faith, and in the most devout and humble manner makes prayer and supplication; and every petition is answered on the spot. Nor does God cease to promise to show mercy till Abraham ceases to intercede! What encouragement does this hold out to them that fear God, to make prayer and intercession for their sinful neighbors and ungodly relatives! Faith in the Lord Jesus endues prayer with a species of omnipotence; whatsoever a man asks of the Father in his name, he will do it. Prayer has been termed the gate of heaven, but without faith that gate cannot be opened. He who prays as he should, and believes as he ought, shall have the fullness of the blessings of the Gospel of peace.

Calvin: Gen 18:1 - And the Lord appeared unto him

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 witha 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 Gen 13:1. Probably a grove of oaks was in that place, and Abraham dwelt there, on account of the convenience of the situation.

Calvin: Gen 18:2 - And, lo, three men stood by him // And bowed himself toward the ground

2.And, lo, three men stood by him Before Moses prceeds to his principal subject, he describes to us, the hospitality of the holy man; and he calls the angels men, because, being clothed with human bodies, they appeared to be nothing else than men. And this was done designedly, in order that he, receiving them as men, might give proof of his charity. For angels do not need those services of ours, which are the true evidences of charity. Moreover, hospitality holds the chief place among these services; because it is no common virtue to assist strangers, from whom there is no hope of reward. For men in general are wont, when they do favors to others, to look for a return; but he who is kind to unknown guests and persons, proves himself to be disinterestedly liberal. Wherefor the humanity of Abraham deserves no slight praise; because he freely invites men who were to him unknown, through whom he had no advantage, and from whom he had no hope of mutual favors. What, therefore, was Abraham’s object? Truly, that he might relieve the necessity of his guests. He sees them wearied with their journey, and has no doubt that they are overcome by heat; he considers that the time of day was becoming dangerous to travelers; and therefore he wishes both to comfort, and to relieve persons thus oppressed. And certainly, the sense of nature itself dictates, that the strangers are to be especially assisted; unless blind self love rather impels us to mercenary services. For none are more deserving of compassion and help than those whom we see deprived of friends, and of domestic comforts. And therefore the right of hospitality has been held most sacred among all people, and no disgrace was ever more detestable than to be called inhospitable. For it is a brutal cruelty, proudly to despise those who, being destitute of ordinary, have recourse to our assistance. It is however asked, whether Abraham was wont, thus to receive indiscriminately all kinds of guests? I aanswer that, according to his accustomed prudence, he made his distinction between his guests. And truly, the invitation, which Moses here relates, has something uncommon. Undoubtedly, the angels bore, in their countenance and manner, marks of extraordinary dignity; so that Abraham would conclude them to be worthy not only of meat and drink, but also of honor. They who think that he was thus attentive to his office, because he had been taught, by his fathers, that the angels often appeared in the world in human form, reasons too philosophically. Even the authority of to Apostle is contrary to this; for he denies that they were, at first, known to be angels either by Abraham, or by Lot, since they thought they were entertaining men. (Heb 13:2) This, then is to be maintained; that when he saw men of reverend aspect, and having marks of singular excellence, advancing on their journey, he saluted them with honor,and invited them to repose. But at that time, there was greater honesty than is at present, to be found amid the prevailing perfidy of mankind; so that the right of hospitality might be exercised with less danger. Therefore, the great number of inns are evidence of our depravity, and prove it to have arisen from our own fault, that the principal duty of humanity has become obsolete among us.

And bowed himself toward the ground This token of reverence was in common use with oriental nations. The mystery which some of the ancient writers have endeavored to elicit from this act; namely, that Abraham adored one out of the three, whom he saw, and, therefore perceived by faith, that there are three persons in one God, since it is frivolous, and obnoxious to ridicule and calumny, I am more than content to omit. For we have before said, that the angels were so received by the holy man, as by one who intended to discharge a duty towards men. But the fact that God honored his benignity, and granted it to him as a reward, that angels should be presented to him for guests, was that he was not aware of, till they had made themselves known at the conclusion of the meal. It was therefore a merely human and civil honor, which he paid tem. As to his having saluted one in particular, it was probably done becaus he excelled the other two. For we know that angels often appeared with Christ their Head; here, therefore, among the three angels, Moses points out one, asthe Chief of the embassy.

Calvin: Gen 18:3 - Pass not away, I pray thee, from thy servant

3.Pass not away, I pray thee, from thy servant In asking thus meekly, and even suppliantly, there is no doubt that Abraham does it, moved by the reason which I have stated. For if he had slaughtered calves for all kinds of travelers, his house would soon have been emptied by his profuse expenditure. He, therefore, did honor to their virtue and their excellent endowments, lest he should pour contempt upon God. Thus, neither was he so liberal as to invite wanderers, or other men of all kinds, who herd together; nor did ambition induce him to deal thus bountifully with these three persons, but rather his love and affection for those gifts of God, and those virtues which appeared in them. As to his offering them simply a morsel of bread, he makes light of an act of kindness which be was about to do, not only for the sake of avoiding all boasting, but in order that they might the more easily yield to his counsel and his entreaties, when they were persuaded that they should not prove too burdensome and troublesome to him. For modest persons do not willingly put others to expense or trouble. The washing of feet, in that age, and in that region of the world, was very common, perhaps, because persons traveled with naked feet, under burning suns: and it was the great remedy for the alleviation of weariness, to wash the feet parched with heat.

Calvin: Gen 18:5 - For therefore are ye come to your servant

5.For therefore are ye come to your servant He does not mean that they had come designedly, or for the express purpose of seeking to be entertained, as his guests; but he intimates that their coming had occurred opportunely, as if he would say, ‘You have not slipped into this place by chance; but have been led hither by the design and the direction of God.’ He, therefore, refers it to the providence of God, that they had come, so conveniently, to a place where they might refresh themselves a little while, till the heat of the sun should abate. Moreover, as it is certain that Abraham spoke thus in sincerity of mind; let us after his examples conclude that, whenever our brethren, who need our help, meet us, they are sent unto us by God.

Calvin: Gen 18:6 - And Abraham hastened into the tent

6.And Abraham hastened into the tent Abraham’s care in entertaining his guests is here recorded; and Moses, at the same time, shows what a well-ordered house he had. In short, he presents us, in a few words, with a beautiful picture of domestic government. Abraham runs, partly, to command what he would have done; and partly, to execute his own duty, as the master of the house. Sarah keeps within the tent; not to indulge in sloth, but rather to take her own part also, in the labor. The servants are all prompt to obey. Here is the sweet concord of a well-conducted family; which could not have thus suddenly arisen, unless each had, by long practice, been accustomed to right discipline. A question, however; arises out of the assertion of Moses, that the angels did eat. Some expound it, that they only appeared as persons eating; which fancy enters their minds through the medium of another error; since they imagine them to have been mere spectres, and not endued with real bodies. But, in my judgment, the thing is far otherwise. In the first place, this was no prophetical vision, in which the images of absent things are brought before the eyes; but the angels really came into the house of Abraham. Wherefore, I do not doubt that God, — who created the whole world out of nothing, and who daily proves himself to be a wonderful Artificer in forming creatures, — gave them bodies, for a time, in which they might fulfill the office enjoined them. And as they truly walked, spoke, and discharged other functions; so I conclude, they did truly eat; not because they were hungry, but in order to conceal themselves, until the proper time for making themselves known. Yet as God speedily annihilated those bodies, which had been created for a temporary use; so there will be no absurdity in saying, that the food itself was destroyed, together with their bodies. But, as it is profitable briefly to touch upon such questions; and, as religion in no way forbids us to do so; there is on the other hand, nothing better than that we should content ourselves with a sober solution of them.

Calvin: Gen 18:9 - Where is Sarah?

9.Where is Sarah? Hitherto God permitted Abraham to discharge an obvious duty. But, having given him the opportunity of exercising charity, God now begins to manifest himself in his angels. The reason why Moses introduces, at one time, three speakers, while, at another, he ascribes speech to one only, is, that the three together represent the person of one God. We must also remember what I have lately adduced, that the principal place is given to one; because Christ, who is the living image of the Father, often appeared to the fathers under the form of an angel, while, at the same time, he yet had angels, of whom he was the Head, for his attendants. And as to their making inquiry respecting Sarah; we may hence infer, that a son is again here promised to Abraham, because she had not been present at the former oracle.

Calvin: Gen 18:10 - I will certainly return unto thee

10.I will certainly return unto thee Jerome translates its ‘I will return, life attending me:’ ⁴¹¹ as if God, speaking in the manner of men, had said, ‘I will return if I live.’ But it would be absurd, that God, who here so magnificently proclaims his power, should borrow from man a form of speech which would suppose him to be mortal. What majesty, I pray, would this remarkable oracle possess, which treats of the eternal salvation of the world? That interpretation, therefore, can by no means be approved, which entirely enervates the force and authority of the promise. Literally it is, according to the time of life. Which some expound of Sarah; as if the angel had said, Sarah shall survive to that period. But it is more properly explained of the child; for God promises that He will come, at the just and proper time of bringing forth, that Sarah might become the mother of a living child.

Calvin: Gen 18:11 - Were old, and well stricken in age

11.Were old, and well stricken in age Moses inserts this verse to inform us that what the angel was saying, justly appeared improbable to Sarah. For it is contrary to nature that children should be promised to decrepit old men. A doubt, however, may be entertained on this point, respecting Abraham: because men are sometimes endued with strength to have children, even in extreme old age: and especially in that period, such an occurrence was not uncommon. But Moses here speaks comparatively: for since Abraham, during the vigor of his life, had remained with his wife childless; it was scarcely possible for him, now that his body was half dead, to have children; he had indeed begotten Ishmael in his old age, which was contrary to expectation. But that now, twelve years afterwards, it should be possible to become a father, through his aged wife, ⁴¹² was scarcely credible. Moses however chiefly insists upon the case of Sarah; because the greatest impediment was with her. It ceased, he says, to be with Sarah after the manner of women. ⁴¹³ With this expression, he soberly speaks about the monthly stream of the women. At the same moment with this, the possibility of conceiving ceases.

Calvin: Gen 18:12 - Therefore Sarah laughed within herself

12.Therefore Sarah laughed within herself Abraham had laughed before, as appears in the preceding chapter Gen 17:1 : but the laughter of both was, by no means, similar. For Sarah is not transported with admiration and joy, on receiving the promise of God; but foolishly sets her own age and that of her husband in opposition to the word of God; that she may withhold confidence from God, when he speaks. Yet she does not, avowedly, charge God with falsehood or vanity; but because, having her mind fixed on the contemplation of the thing proposed, she only weighs what might be accomplished by natural means, without raising her thoughts to the consideration of the power of God, and thus rashly casts discredit on God who speaks to her. Thus, as often as we measure the promises and the works of God, by our own reason, and by the laws of nature, we act reproachfully towards him, though we may intend nothing of the sort. For we do not pay him his due honor, except we regard every obstacle which presents itself in heaven and on earth, as placed under subjection to his word. But although the incredulity of Sarah is not to be excused; she, nevertheless, does not directly reject the favor of God; but is only so kept back by shame and modesty, that she does not altogether believe what she hears. Even her very words declare the greatest modesty; ‘After we are grown old shall we give ourselves up to lust?’ Wherefore, let us observe, that nothing was less in Sarah’s mind, than to make God a liar. But herein consisted in this alone, that, having fixed her thoughts too much on the accustomed order of nature, she did not give glory to God, by expecting from him a miracle which she was unable to conceive in her mind. We must here notice the admonition which the Apostle gathers from this passage, because Sarah here calls Abraham her lord. (1Pe 3:6.) For he exhorts women, after her example, to be obedient and well-behaved towards their own husbands. Many women, indeed, without difficulty, give their husbands this title, when yet they do not scruple to bring them under rule, by their imperious pride: but the Apostle takes it for granted that Sarah testifies, from her heart, what she feels, respecting her husband: nor is it doubtful that she gave proof, by actual services, of the modesty which she had professed in words.

Calvin: Gen 18:13 - And the Lord said

13.And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to remark, that the word of the Lord is so precious to himself, that he would be regarded by us as present, whenever he speaks through his ministers. Again, whenever he manifested himself to the fathers, Christ was the Mediator between him and them; who not only personates God in proclaiming his word, but is also truly and essentially God. And because the laughter of Sarah had not been detected by the eye of man, therefore Moses expressly declares that she was reprehended by God. And to this point belong the following circumstances, that the angel had his back turned to the tent, and that Sarah laughed within herself, and not before others. The censure also shows that the laughter of Sarah was joined with incredulity. For there is no little weight in this sentence, ‘Can anything be wonderful with God?’ But the angel chides Sarah, because she limited the power of God within the bounds of her own sense. An antithesis is therefore implied between the immense power of God, and the contracted measure which Sarah imagined to herself, through her carnal reason. Some translate the word פלא ( pala,) hidden, as if the angel meant that nothing was hidden from God: but the sense is different; namely, that the power of God ought not to be estimated by human reason. ⁴¹⁴ It is not surprising, that in arduous affairs we fail, or that we succumb to difficulties: but God’s way is far otherwise, for he looks down with contempt, from above, upon those things which alarm us by their lofty elevation. We now see what was the sin of Sarah; namely, that she did wrong to God, by not acknowledging the greatness of his power. And truly, we also attempt to rob God of his power, whenever we distrust his word. At the first sight, Paul seems to give cold praise to the faith of Abraham, in saying, that he did not consider his body, now dead, but gave glory to God, because he was persuaded that he could fulfill what he had promised. (Rom 4:19.) But if we thoroughly investigate the source of distrust, we shall find that the reason why we doubt of God’s promises is, because we sinfully detract from his power. For as soon as any extraordinary difficulty occurs, then, whatever God has promised, seems to us fabulous; yea, the moment he speaks, the perverse thought insinuates itself, How will he fulfill what he promises? Being bound down, and preoccupied by such narrow thoughts, we exclude his power, the knowledge of which is better to us than a thousand worlds. In short, he who does not expect more from God than he is able to comprehend in the scanty measure of his own reason, does him grievous wrong. Meanwhile, the word of the Lord ought to be inseparably joined with his power; for nothing is more preposterous, than to inquire what God can do, to the setting aside of his declared will. In this way the Papists plunge themselves into a profound labyrinth, when they dispute concerning the absolute power of God. Therefore, unless we are willing to be involved in absurd dotings, it is necessary that the word should precede us like a lamp; so that his power and his will may be conjoined by an inseparable bond. This rule the Apostle prescribes to us, when he says,

‘Being certainly persuaded, that what he has promised,
he is able to perform,’ (Rom 4:21.)

The angel again repeats the promise that he would come ‘according to the time of life,’ that is, in the revolving of the year, when the full time of bringing forth should have arrived.

Calvin: Gen 18:15 - Then Sarah denied // Nay; but thou didst laugh

15.Then Sarah denied. Another sin of Sarah’s was, that she endeavored to cover and hide her laughter by a falsehood. Yet this excuse did not proceed from obstinate wickedness, according to the manner in which hypocrites are wont to snatch at subterfuges, so that they remain like themselves, even to the end. Sarah’s feelings were of a different kind; for while she repents of her own folly, she is yet so terrified, as to deny that she had done, what she now perceives to be displeasing to God. Whence we infer, how great is the corruption of our nature, which causes even the fear of God, — the highest of all virtues, — to degenerate into a fault. Moreover, we must observe whence that fear, of which Moses makes mention, suddenly entered the mind of Sarah; namely, from the consideration that God had detected her secret sin. We see, therefore, how the majesty of God, when it is seriously felt by us, shakes us out of our insensibility. We are more especially constrained to feel thus, when God ascends his tribunal, and brings our sins to light.

Nay; but thou didst laugh. The angel does not contend in a multiplicity of words, but directly refutes her false denial of the fact. We may hence learn, that we gain no advantage by tergiversation, when the Lord reproves us, because he will immediately dispatch our case with a single word. Therefore, we must beware lest we imitate the petulance of those who mock God with false pretences, and at length rush into gross contempt of Him. However he may seem to leave us unnoticed for a time, yet he will fulminate against us with that terrible voice, ‘It is not as you pretend.’ In short, it is not enough that the judgment of God should be reverenced, unless we also confess our sins ingenuously and without shifts or evasions. For a double condemnation awaits those who, from a desire to escape the judgment of God, retake themselves to the refuge of dissimulation. We must, therefore bring a sincere confession, that, as persons openly condemned, we may obtain pardon. But seeing that God was contented with giving a friendly reprehension, and that he did not more severely punish the double offense of Sarah; we hence perceive with what tender indulgence he sometimes regards his own people. Zacharias was more severely treated, who was struck dumb for nine months. (Luk 1:9.) But it is not for us to prescribe a perpetual law to God; who, as he generally binds his own people to repentance by punishments, often sees it good to humble them sufficiently, without inflicting any chastisement. In Sarah, truly, he gives a singular instance of his compassion; because he freely forgives her all, and still chooses that she should remain the mother of the Church. In the meantime, we must observe, how much better it is that we should be brought before him as guilty, and that like convicted persons we should be silent, than that we should delight ourselves in sin, as a great part of the world is accustomed to do.

Calvin: Gen 18:16 - And the men rose up from thence

16.And the men rose up from thence. Moses again calls those men, whom he had openly declared to be angels. But he gives them the name from the form which they had assumed. We are not, however, to suppose that they were surrounded with human bodies, in the same manner in which Christ clothed himself in our nature, together with our flesh; but God invested them with temporary bodies, in which they might be visible to Abraham, and might speak familiarly with him. Abraham is said to have brought them on the way; not for the sake of performing an office of humanity, as when he had received them at first, but in order to render due honor to the angels. For frivolous is the opinion of some who imagine that they were believed to be prophets, who had been banished, on account of the word. He well knew that they were angels as we shall soon see more clearly. But he follows those in the way, whom he did not dare to detain.

Calvin: Gen 18:17 - Shall I hide from Abraham?

17.Shall I hide from Abraham? Seeing that God here takes counsel, as if concerning a doubtful matter, he does it for the sake of men; for he had already determined what he would do. But he designed, in this manner, to render Abraham more intent upon the consideration of the causes of Sodom’s destruction. He adduces two reasons why He wished to manifest his design to Abraham, before he carried it into execution. The former is, that he had already granted him a singularly honorable privilege; the second, that it would be useful and fruitful in the instruction of posterity. Therefore, in this expression, the scope and use of revelation is briefly noted.

Calvin: Gen 18:18 - Seeing that Abraham shall surely become a great and mighty nation

18.Seeing that Abraham shall surely become a great and mighty nation. In Hebrew it is, ‘And being, he shall be,’ etc. But the copulative ought to be resolved into the causal adverb. ⁴¹⁵ For this is the reasons to which we have already alluded, why God chose to inform his servant of the terrible vengeance He was about to take upon the men of Sodom; namely, that He had adorned him, above all others, with peculiar gifts. For, in this way, God continues his acts of kindness towards the faithful, yea, even increases them, and gradually heaps new favors upon those before granted. And he daily deals with us in the same manner. For what is the reason why he pours innumerable benefits upon us, in constant succession, unless that, having once embraced us with paternal love, he cannot deny himself? And, therefore, in a certain way, he honors himself and his gifts in us. For what does he here commemorate, except his own gratuitous gifts? Therefore, he traces the cause of his beneficence to himself, and not to the merits of Abraham; for the blessing of Abraham flowed from no other source than the Divine Fountain. And we learn from the passage, what experience also teaches, that it is the peculiar privilege of the Church, to know what the Divine judgments mean, and what is their tendency. When God inflicts punishment upon the wicked, he openly proves that he is indeed the Judge of the world; but because all things seem to happen by chance, the Lord illuminates his own children by his word, lest they should become blind, with the unbelievers. So formerly, when he stretched forth his hand over all regions of the world, he yet confined his sacred word within Judea; that is, when he smote all nations with slaughter and with adversity, he yet taught his only elect people, by his word through the prophets, that he was the Author of these punishments; yea, he predicted beforehand that they would take place; as it is written in Amos, (Amo 3:7,)

‘Shall there be anything which the Lord will hide
from his servants the prophets?’

Let us therefore remember, that from the time when God begins to be kind towards us, he is never weary, until, by adding one favor to another, he completes our salvation. Then, after he has once adopted us, and has shone into our minds by his word, he holds the torch of the same word burning before our eyes, that we may, by faith, consider those judgments and punishments of iniquity which the impious carelessly neglect. Thus it becomes the faithful to be employed in reflecting on the histories of all times, that they may always form their judgment from the Scripture, of the various destructions which, privately and publicly, have befallen the ungodly. But it is asked; was it necessary that the destruction of Sodom should be explained to Abraham, before it happened? I answer, since we are so dull in considering the works of God, this revelation was by no means superfluous. Although the Lord proclaims aloud that adversity is the rod of his anger; scarcely any one hearkens to it, because, through the depraved imaginations of our flesh, we ascribe the suffering to some other cause. But the admonition, which precedes the event, does not suffer us to be thus torpid, nor to imagine that fortune, or any thing else which we may fancy, stands in the place of God’s word. Thus it necessarily happened, in former times, that the people, although iron-hearted, were more affected by these predictions than they would have been had they been admonished by the prophets, after they had received punishment. Wherefore, from them, it will be proper for us to assume a general rule, in order that the judgments of God, which we daily perceive, may not be unprofitable to us.

The Lord declares to his servant Abraham that Sodom was about to perish, while it was yet entire, and in the full enjoyment of its pleasures. Hence no doubt remains, that it did not perish by chance, but was subjected to divine punishment. Hence also, when the cause of the punishment is thus declared beforehand, it will necessarily far more effectually pierce and stimulate the minds of men. We must afterwards come to the same conclusion, concerning other things; for although God does not declare to us, what he is about to do, yet he intends us to be eyewitnesses of his works and prudently to weigh their causes, and not to be dazzled by a confused beholding of them, like unbelievers, ‘who seeing, see not,’ and who pervert their true design.

Calvin: Gen 18:19 - For I know him, that he will command his children // And they shall keep the way of the Lord // That the Lord may bring upon Abraham that which he hath spoken of him

19.For I know him, that he will command his children. The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit. And the simple meaning of the passage is, that Abraham is admitted to the counsel of God, because he would faithfully fulfill the office of a good householder, in instructing his own family. Hence we infer, that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his race. Which is carefully to be observed; for this sentence is to the same effect, as if God, in the person of Abraham, addressed all his posterity. And truly, God does not make known his will to us, that the knowledge of it may perish with us; but that we may be his witnesses to posterity and that they may deliver the knowledge received through us, from hand to hand, (as we say,) to their descendants. Wherefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children. In this manner the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use; but that each may edify others, according to his own calling, and to the measure of his faith. There is however no doubt, that the gross ignorance which reigns in the world, is the just punishment of men’s idleness. For whereas the greater part close their eyes to the offered light of heavenly doctrine; yet there are those who stifle it, by not taking care to transmit it to their children. The Lord therefore righteously takes away the precious treasure of his word, to punish the world for its sloth. The expression after him is also to be noticed; by which we are taught that we must not only take care of our families, to govern them duly, while we live; but that we must give diligence, in order that the truth of God, which is eternal, may live and flourish after our death; and that thus, when we are dead, a holy course of living may survive and remain. Moreover, we hence infer, that those narratives which serve to inspire terror, are useful to be known. For our carnal security requires sharp stimulants whereby we may be urged to the fear of God. And lest any one should suppose that this kind of doctrine belongs only to strangers, the Lord specially appoints it for the sons of Abraham, that is, for the household of the Church. For those interpreters are infatuated and perverse, who contend that faith is overturned if consciences are alarmed. For whereas nothing is more contrary to faith than contempt and torpor; that doctrine best accords with the preaching of grace, which so subdues men to the fear of God, that they, being afflicted and famishing, may hasten unto Christ.

And they shall keep the way of the Lord. Moses intimates, in these words, that the judgment of God is proposed, not only in order that they who, by negligence, please themselves in their vices, may be taught to fear, and that being thus constrained, they may sigh for the grace of Christ; but also to the end that the faithful themselves, who are already endued with the fear of God, may advance more and more in the pursuit of piety. For he wills that the destruction of Sodom should be recorded, both that the wicked may be drawn to God, by the fear of the same vengeance, and that they who have already begun to worship God, may be better formed to true obedience. Thus the Law avails, not only for the beginning of repentance, but also for our continual progress. When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had before mentioned. This, however, is not a complete definition; but from the duties of the Second Table, he briefly shows, by the figure synecdoche, what God chiefly requires of us. And it is not unusual in Scripture, to seek a description of a pious and holy life, from the Second Table of the Law; not because charity is of more account than the worship of God, but because they who live uprightly and innocently with their neighbors, give evidence of their piety towards God. In the names of justice and judgment he comprehends that equity, by which to every one is given what is his own. If we would make a distinction, justice is the name given to the rectitude and humanity which we cultivate with our brethren, when we endeavor to do good to all, and when we abstain from all wrong, fraud, and violence. But judgment is to stretch forth the hand to the miserable and the oppressed, to vindicate righteous causes, and to guard the weak from being unjustly injured. These are the lawful exercises in which the Lord commands his people to be employed.

That the Lord may bring upon Abraham that which he hath spoken of him. Moses intimates that Abraham should become possessed of the grace promised to him, if he instructed his children in the fear of the Lord, and governed his household well. But under the person of one man, a rule common to all the pious is delivered: for they who are negligent in this part of their duty, cast off or suppress, as much as in them lies, the grace of God. Therefore, that the perpetual possession of the gifts of God may remain to us, and survive to posterity, we must beware lest they be lost through our neglect. Yet it would be false for any one hence to infer, that the faithful could either cause or deserve, by their own diligence, that God should fulfill those things which he has promised. For it is an accustomed method of speaking in Scripture, to denote by the word that the consequence rather than the cause. For although the grace of God alone begins and completes our salvation; yet, since by obeying the call of God, we fulfill our course, we are said, also in this manner, to obtain the salvation promised by God.

Calvin: Gen 18:20 - The cry of Sodom

20.The cry of Sodom. The Lord here begins more clearly to explain to Abraham his counsel concerning the destruction of the five cities; although he only names Sodom and Gomorrah, which were much more famous than the rest. But before he makes mention of punishment, he brings forward their iniquities, to teach Abraham that they justly deserved to be destroyed: otherwise the history would not tend to instruction. But when we perceive that the anger of God is provoked by the sin of man, we are inspired with a dread of sinning. In saying that the “cry was great,” ⁴¹⁶ he indicates the grievousness of their crimes, because, although the wicked may promise themselves impunity, by concealing their evils, and although these evils may be silently and quietly borne by men; yet their sin will necessarily sound aloud in the ears of God. Therefore this phrase signifies, that all our deeds, even those of which we think the memory to be buried, are presented before the bar of God, and that they, even of themselves, demand vengeance, although there should be none to accuse.

Calvin: Gen 18:21 - I will go down now // Whether they have done altogether according to the cry of it

21.I will go down now. Since this was a signal example of the wrath of God, which He intends to be celebrated through all ages, and to which he frequently refers in the Scripture; therefore Moses diligently records those things which are especially to be considered in divine judgments; just as, in this place, he commends the moderation of God, who does not immediately fulminate against the ungodly and pour out his vengeance upon them; but who, when affairs were utterly desperate, at length executes the punishment which had been long held suspended over them. And the Lord does not testify in vain, that he proceeds to inflict punishment in a suitable and rightly attempered order; because, whenever he chastises us, we are apt to think that he acts towards us more severely than is just. Even when, with astonishing forbearance, he waits for us, until we have come to the utmost limit of impiety, and our wickedness has become too obstinate to be spared any longer; still we complain of the excessive haste of his rigour. Therefore he presents as in a conspicuous picture, his equity in bearing with us, in order that we may know, that he never breaks forth to inflict punishment, except on those who are mature in crime. Now, if, on the other hand, we look at Sodom; there a horrible example of stupor meets our eyes. For the men of Sodom go on, as if they had nothing to do with God; their sense of good and evil being extinguished, they wallow like cattle in every kind of filth; and just as if they should never have to render an account of their conduct, they flatter themselves in their vices. Since this disease too much prevails in all ages, and is at present far too common, it is important to mark this circumstance, that at the very time when the men of Sodom, having dismissed all fear of God, were indulging themselves, and were promising themselves impunity, however they might sin, God was taking counsel to destroy them, and was moved, by the tumultuous cry of their iniquities, to descend to earth, while they were buried in profound sleep. Wherefore, if God, at any time, defers his judgments; let us not, therefore, think ourselves in a better condition; but before the cry of our wickedness shall have wearied his ears may we, aroused by His threats, quickly hasten to appease Him. Since, however, such forbearance of God cannot be comprehended by us, Moses introduces Him as speaking according to the manner of men.

Whether they have done altogether according to the cry of it ⁴¹⁷ The Hebrew noun כלא ( cala,) which Moses here uses, means the perfection, or the end of a thing, and also its destruction. Therefore, Jerome turns it, ‘If they shall have completed it in act.’ I have, indeed, no doubt but Moses intimates, that God came down, in order to inquire whether or not their sins had risen to the highest point: just as he before said, that the iniquities of the Amorites were not yet full. The sum of the whole then is; the Lord was about to see whether they were altogether desperate, as having precipitated themselves into the lowest depths of evil; or whether they were still in the midst of a course, from which it was possible for them to be recalled to a sound mind; forasmuch as he was unwilling utterly to destroy those cities, if, by any method, their wickedness was curable. Others translate the passage, ‘If they have done this, their final destruction is at hand: but if not, I will see how far they are to be punished.’ But the former sense is most accordant with the context.

Calvin: Gen 18:22 - But Abraham stood yet before the Lord

22.But Abraham stood yet before the Lord. Moses first declares that the men proceeded onwards, conveying the impression, that having finished their discourse, they took leave of Abraham, in order that he might return home. He then adds, that Abraham stood before the Lord, as persons are wont to do, who, though dismissed, do not immediately depart, because something still remains to be said or done. Moses, when he makes mention of the journey, with propriety attributes the name of men to the angels; but he does not, however, say, that Abraham stood before men, but before the face of God; because, although with his eyes, he beheld the appearance of men, he yet, by faith, looked upon God. And his words sufficiently show, that he did not speak as he would have done with a mortal man. Whence we infer, that we act preposterously, if we allow the external symbols, by which God represents himself, to retard or hinder us from going directly to Him. By nature, truly, we are prone to this fault; but so much the more must we strive, that, by the sense of faith, we may be borne upwards to God himself, lest the external signs should keep us down to this world. Moreover, Abraham approaches God, for the sake of showing reverence. For he does not, in a contentious spirit, oppose God, as if he had a right to intercede; he only suppliantly entreats: and every word shows the great humility and modesty of the holy man. I confess, indeed, that at times, holy men, carried away by carnal sense, have no self-government, but that, indirectly at least, they murmur against God. Here, however, Abraham addresses God with nothing but reverence, nor does anything fall from him worthy of censure; yet we must notice the affection of mind by which Abraham had been impelled to interpose his prayers on behalf of the inhabitants of Sodom. Some suppose, that he was more anxious concerning the safety of his nephew alone than for Sodom and the rest of the cities; but that, being withheld by modesty, he would not request one man expressly to be given to him, while he entirely neglected a great people. But it is, by no means, probable that he made use of such dissimulation. I certainly do not doubt, that he was so touched with a common compassion towards the five cities that he drew near to God as their intercessor. And if we weigh all things attentively, he had great reasons for doing so. He had lately rescued them from the hand of their enemies; he now suddenly hears that they are to be destroyed. He might imagine that he had rashly engaged in that war; that his victory was under a divine curse, as if he had taken arms against the will of God, for unworthy and wicked men; and it was possible that he would be not a little tormented by such thoughts. Besides, it was difficult to believe them all to have been so ungrateful, that no remembrance of their recent deliverance remained among them. But it was not lawful for him, by a single word, to dispute with God, after having heard what He had determined to do. For God alone best knows what men deserve, and with what severity they ought to be treated. Why then does not Abraham acquiesce? Why does he imagine to himself that there are some just persons in Sodom, whom God has overlooked, and whom he hastens to overwhelm in a common destruction with the rest? I answer, that the sense of humanity by which Abraham was moved, was pleasing to God. Firsts because, as was becoming, he leaves the entire cognizance of the fact with God. Secondly, because he asks with sobriety and submission, for the sole cause of obtaining consolation. There is no wonder that he is terrified at the destruction of so great a multitude. He sees men created after the image of God; he persuades himself that, in that immense crowd, there were, at least, a few who were upright, or not altogether unjust, and abandoned to wickedness. He therefore alleges before God, what he thinks available to procure their forgiveness. He may, however, be thought to have acted rashly, in requesting impunity to the evil, for the sake of the good; for he desired God to spare the place, if he should find fifty good men there. I answer, that the prayers of Abraham did not extend so far as to ask God not to scourge those cities, but only not to destroy them utterly; as if he had said ‘O Lord, whatever punishment thou mayest inflict upon the guilty, wilt thou not yet leave some dwelling place for the righteous? Why should that region utterly perish, as long as a people shall remain, by whom it may be inhabited?’ Abraham, therefore, does not desire that the wicked, being mixed with the righteous, should escape the hand of God: but only that God, in inflicting public punishment on a whole nation, should nevertheless exempt the good who remained from destruction.

Calvin: Gen 18:23 - Wilt thou also destroy the righteous with the wicked?

23.Wilt thou also destroy the righteous with the wicked? It is certain that when God chastises the body of a people, he often involves the good and the reprobate in the same punishment. So Daniel, Ezekiel, Ezra, and others like them, who worshipped God in purity in their own country, were suddenly hurried away into exile, as by a violent tempest: notwithstanding it had been said

‘The land vomiteth out her inhabitants, because of their iniquities,’ (Lev 18:25.)

But when God thus seems to be angry with all in common, it behoves us to fix our eyes on the end, which shall evidently discriminate the one from the other. For if the husband man knows how to separate the grains of wheat in his barn, which with the chaff are trodden under the feet of the oxen, or are struck out with the flail; much better does God know how to gather together his faithful people, — when he has chastised them for a time, — from among the wicked, (who are like worthless refuse,) that they may not perish together; yea, by the very event, he will, at length, prove that he would not permit those whom he was healing by his chastisements to perish. For, so far is he from hastening to destroy his people, when he subjects them to temporal punishments, that he is rather administering to them a medicine which shall procure their salvation. I do not however doubt, that God had denounced the final destruction of Sodom; and in this sense Abraham now takes exception, that it was by no means consistent, that the same ruin should alike fall on the righteous and the ungodly. There will, however, be no absurdity in saying, that Abraham, having good hope of the repentance of the wicked, asked God to spare them; because it often happens that God, out of regard to a few, deals gently with a whole people. For we know, that public punishments are mitigated, because the Lord looks upon his own with a benignant and paternal eye. In the same sense the answer of God himself ought to be understood, ‘If in the midst of Sodom I find fifty righteous, I will spare the whole place for their sake.’ Yet God does not here bind himself by a perpetual rule, so that it shall not be lawful for him, as often as he sees good, to bring the wicked and the just together to punishment. And, in order to show that he has free power of judging, he does not always adhere to the same equable moderation in this respect. He who would have spared Sodom on account of ten righteous persons, refused to grant the same terms of pardon to Jerusalem. (Mat 11:24.) Let us know, therefore, that God does not here lay himself under any necessity; but that he speaks thus, in order to make it better known, that he does not, on light grounds, proceed to the destruction of a city, of which no portion remained unpolluted.

Calvin: Gen 18:25 - Shall not the Judge of all the earth do right?

25.Shall not the Judge of all the earth do right? He does not here teach God His duty, as if any one should say to a judge, ‘See what thy office requires, what is worthy of this place, what suits thy character;’ but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie. Paul seems to have taken from this place the answer with which he represses the blasphemy of those who charge God with unrighteousness.

‘Is God unrighteous? Far from it, for how should there be unrighteousness with Him who judges the world?’
(Rom 3:5.)

This method of appeal would not always avail among earthly judges; who are sometimes deceived by error, or perverted by favor, or inflamed with hatred, or corrupted by gifts, or misled by other means, to acts of injustice. But since God, to whom it naturally belongs to judge the world, is liable to none of these evils, it follows, that He can no more be drawn aside from equity, than he can deny himself to be God.

Calvin: Gen 18:27 - Which am but dust and ashes

27.Which am but dust and ashes. Abraham speaks thus for the sake of obtaining pardon. For what is mortal man when compared with God? He therefore confesses that he is too bold, in thus familiarly interrogating God; yet he desires that this favor may be granted unto him, by the Divine indulgence. It is to be noted, that the nearer Abraham approaches to God, the more fully sensible does he become of the miserable and abject condition of men. For it is only the brightness of the glory of God which covers with shame and thoroughly humbles men, when stripped of their foolish and intoxicated self-confidence. Whosoever, therefore, seems to himself to be something, let him turn his eyes to God, and immediately he will acknowledge himself to be nothing. Abraham, indeed was not forgetful that he possessed a living soul; but he selects what was most contemptible, in order to empty himself of all dignity. It may seem, however, that Abraham does but sophistically trifle with God, when, diminishing gradually from the number first asked, he proceeds to his sixth interrogation. I answer, that this was rather to be considered as the language of a perturbed mind. At first he anxiously labors for the men of Sodom, wherefore he omits nothing which may serve to mitigate his solicitude. And as the Lord repeatedly answers him so mildly, we know that he had not been deemed importunate, nor troublesome. But if he was kindly heard, when pleading for the inhabitants of Sodom, even to his sixth petition; much more will the Lord hearken to the prayers which any one may pour out for the Church and household of faith. Moreover, the humanity of Abraham appears also in this, that although he knows Sodom to be filled with vilest corruptions, he cannot bring his mind to think that all are infected with the contagion of wickedness; but he rather inclines to the equitable supposition, that, in so great a multitude, some just persons may be concealed. For this is a horrible prodigy, that the filth of iniquity should so pervade the whole body, as to allow no member to remain pure. We are, however, taught by this example, how tyrannically Satan proceeds when once the dominion of sin is established. And certainly, seeing the propensity of men to sin, and the facility for sinning are so great, it is not surprising that one should be corrupted by another, till the contagion reached every individual. For nothing is more dangerous than to live where the public license of crime prevails; yea, there is no pestilence so destructive, as that corruption of morals, which is opposed neither by laws nor judgments, nor any other remedies. And although Moses, in the next chapter Gen 18:1, explains the most filthy crime which reigned in Sodom, we must nevertheless remember what Ezekiel teaches (Eze 16:48,) that the men of Sodom did not fall at once into such execrable wickedness; but that in the beginning, luxury from the fullness of bread prevailed, and that, afterwards, pride and cruelty followed. At length, when they were given up to a reprobate mind, they were also driven headlong into brutal lusts. Therefore if we dread this extreme of inordinate passion, let us cultivate temperance and frugality; and let us always fear, lest a superfluity of food should impel us to luxury; lest our minds should be infected with pride on account of our wealth, and lest delicacies should tempt us to give the reins to our lusts.

Defender: Gen 18:1 - the Lord appeared

This remarkable theophany is highly instructive. The Lord Jesus in pre-incarnate form and two of His angels all appeared in the form of three men, even eating with Abraham. The writer of Hebrews refers to this event when he says that "some have entertained angels unawares" (Heb 13:2). Later the two angels move on to communicate with Lot in Sodom (Gen 18:22) while the Lord remained to talk further with Abraham. Thus both the angels and God Himself can, when necessary, assume fully human bodies. Similarly, in His resurrection body, Christ "did eat before them" (Luk 24:43) and He said that, in the resurrection, all believers will be "as the angels of God in heaven" (Mat 22:30). Our immortal bodies will be fully physical bodies, but like the angels, not subject to the gravitational and electro-magnetic forces which govern our present bodies."

Defender: Gen 18:14 - hard

"Hard" is the same word as "wonderful," one of the terms used to describe the coming Messiah in Isa 9:6. God gave Sarah the faith to believe He could accomplish this wonderful miracle of rejuvenating her body, partly by letting her know He could hear her laugh even when she only laughed "within herself" (Gen 18:12)."

Defender: Gen 18:19 - command his children

This is the first specific reference in the Bible to the teaching of children, indicating that such instruction is the primary responsibility of the father and should take the form of commandments, centering first on the ways of the Lord, then on justice and judgment to fellow-men."

Defender: Gen 18:20 - very grievous

The iniquity of the Amorites was not yet full (Gen 15:16), but these cities of the plain had reached God's limit, especially in view of their reversion to gross wickedness after the marvelous deliverance God gave them through Abraham and after seeing and hearing the testimony of Melchizedek, and even the witness of Lot."

Defender: Gen 18:23 - destroy the righteous

This is the most remarkable passage of intercessory prayer in the Bible, also indicating how vitally important is the presence of even a tiny godly minority in an ungodly community. This model intercessory prayer continually appeals both to God's righteous character and His lovingkindness as the basis for making the request. Abraham thought he knew of ten righteous people in Sodom (Lot and his family of two unmarried sons, two unmarried daughters, two married daughters and their husbands), not realizing that most of Lot's family had been caught up in the city's wickedness, and so stopped his intercession at ten."

Defender: Gen 18:25 - Judge of all the earth

God is still the judge of all the earth, not only of the chosen nation, and Abraham recognized this."

TSK: Gen 18:1 - appeared // Mamre // and he sat

appeared : Gen 15:1, Gen 17:1-3, Gen 17:22, Gen 26:2, Gen 48:3; Exo 4:1; 2Ch 1:7; Act 7:2

Mamre : Gen 13:18, Gen 14:13

and he sat : In these verses we have a delightful picture of genuine and primitive hospitalitycaps1 . acaps0 venerable father sits at the tent door, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers, he might invite them to rest and refresh themselves during the heat of the day, and the same custom still continues in the east. It was not the custom, nor was there any necessity, for strangers to knock at the door, or to speak first, but to stand till they were invited.

TSK: Gen 18:2 - And he // three // he ran // bowed

And he : Jdg 13:3, Jdg 13:9; Heb 13:2

three : Gen 18:22, Gen 19:1; Heb 13:2; 1Pe 4:9

he ran : Rom 12:13

bowed : Gen 23:7, Gen 33:3-7, Gen 43:26, Gen 43:28, Gen 44:14; Rth 2:10; 2Ki 2:15

TSK: Gen 18:3 - favour

favour : Gen 32:5

TSK: Gen 18:4 - wash your feet // tree

wash your feet : In those ancient times, shoes such as ours, were not in use; and the foot was protected only with sandals or soles, fastened round the foot with straps. It was, therefore, not only necessary from motives of cleanliness, but also a very great refreshment, in so hot a country, to get the feet washed at the end of a day’ s journey; and this is the first thing that Abraham proposes. Gen 19:2, Gen 24:32, Gen 43:24; 1Sa 25:41; Luk 7:44; Joh 13:5-15; 1Ti 5:10

tree : Rest in the shade was the second requisite for the refreshment of a weary traveller.

TSK: Gen 18:5 - And I // bread // comfort // are ye come

And I : Jdg 6:18, Jdg 13:15; Mat 6:11

bread : This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome.

comfort : Heb. stay, Jdg 19:5; Psa 104:15; Isa 3:1

are ye come : Heb. ye have passed, Gen 19:8, Gen 33:10

TSK: Gen 18:6 - Make ready quickly // three

Make ready quickly : Heb. hasten

three : Isa 32:8; Mat 13:33; Luk 10:38-40; Act 16:15; Rom 12:13; Gal 5:13; Heb 13:2; 1Pe 4:9

TSK: Gen 18:7

Gen 19:3; Jdg 13:15, Jdg 13:16; Amo 6:4; Mal 1:14; Mat 22:4; Luk 15:23, Luk 15:27, Luk 15:30

TSK: Gen 18:8 - he took // stood // and they

he took : Gen 19:3; Deu 32:14; Jdg 5:25

stood : Neh 12:44; Luk 12:37, Luk 17:8; Joh 12:2; Gal 5:13; Rev 3:20

and they : Gen 19:3; Jdg 13:15; Luk 24:30, Luk 24:43; Act 10:41

TSK: Gen 18:9 - Where // in

Where : Gen 4:9

in : Gen 24:67, Gen 31:33; Tit 2:5

TSK: Gen 18:10 - he said // according // Sarah

he said : Gen 18:13, Gen 18:14, Gen 16:10, Gen 22:15, Gen 22:16

according : Gen 17:21, Gen 21:2; 2Ki 4:16, 2Ki 4:17

Sarah : Gen 17:16, Gen 17:19, Gen 17:21, Gen 21:2; Jdg 13:3-5; Luk 1:13; Rom 9:8, Rom 9:9; Gal 4:23, Gal 4:28

TSK: Gen 18:11 - old // the

old : Gen 17:17, Gen 17:24; Luk 1:7, Luk 1:18, Luk 1:36; Rom 4:18-21; Heb 11:11, Heb 11:12, Heb 11:19

the : Gen 31:35; Lev 15:19

TSK: Gen 18:12 - laughed // my

laughed : Gen 18:13, Gen 17:17, Gen 21:6, Gen 21:7; Psa 126:2; Luk 1:18-20, Luk 1:34, Luk 1:35; Heb 11:11, Heb 11:12

my : Eph 5:33; 1Pe 3:6

TSK: Gen 18:13 - Wherefore

Wherefore : Joh 2:25

TSK: Gen 18:14 - Is // I will

Is : Num 11:23; Deu 7:21; 1Sa 14:6; 2Ki 7:1, 2Ki 7:2; Job 36:5, Job 42:2; Psa 93:1, Psa 95:3; Jer 32:17; Mic 7:18; Zec 8:6; Mat 3:9, Mat 14:31, Mat 19:26; Mar 10:27; Luk 1:13, Luk 1:37, Luk 8:50; Eph 3:20; Phi 3:21, Phi 4:13; Heb 11:19

I will : Gen 18:10, Gen 17:21; Deu 30:3; 2Ki 4:16; Psa 90:13; Mic 7:18; Luk 1:13, Luk 1:18

TSK: Gen 18:15 - denied // Nay

denied : Gen 4:9, Gen 12:13; Job 2:10; Pro 28:13; Joh 18:17, Joh 18:25-27; Eph 4:23; Col 3:9; 1Jo 1:8

Nay : Psa 44:21; Pro 12:19; Mar 2:8; Joh 2:25; Rom 3:19

TSK: Gen 18:16 - to bring

to bring : Act 15:3, Act 20:38, Act 21:5; Rom 15:24; 3Jo 1:6

TSK: Gen 18:17

2Ki 4:27; 2Ch 20:7; Psa 25:14; Amo 3:7; Joh 15:15; Jam 2:23

TSK: Gen 18:18 - become

become : Gen 12:2, Gen 12:3, Gen 22:17, Gen 22:18, Gen 26:4; Psa 72:17; Act 3:25, Act 3:26; Gal 3:8, Gal 3:14; Eph 1:3

TSK: Gen 18:19 - For I // command // that the

For I : 2Sa 7:20; Psa 1:6, Psa 11:4, Psa 34:15; Joh 10:14, Joh 21:17; 2Ti 2:19

command : Gen 17:23-27; Deu 4:9, Deu 4:10, Deu 6:6, Deu 6:7, Deu 11:19-21, Deu 32:46; Jos 24:15; 1Ch 28:9; Job 1:5; Psa 78:2-9; Pro 6:20-22, Pro 22:6; Isa 38:19; Eph 6:4; 1Ti 3:4; 1Ti 3:5, 1Ti 3:12; 2Ti 1:5, 2Ti 3:15

that the : 1Sa 2:30, 1Sa 2:31; Act 27:23, Act 27:24, Act 27:31

TSK: Gen 18:20 - the cry // sin

the cry : Gen 4:10, Gen 19:13; Isa 3:9, Isa 5:7; Jer 14:7; Jam 5:4

sin : Gen 13:13

TSK: Gen 18:21 - I will go down // see // I will know

I will go down : This is spoken figuratively; and as the Jewish writers speak, according to the language of men. So eyes, ears, hands, and other members of the body are attributed to God, for effecting those things which men cannot accomplish without these members. Gen 11:5, Gen 11:7; Exo 3:8, Exo 33:5; Mic 1:3; Joh 6:38; 1Th 4:16

see : Job 34:22; Psa 90:8; Jer 17:1, Jer 17:10; Zep 1:12; Heb 4:13

I will know : Exo 33:5; Deu 8:2, Deu 13:3; Jos 22:22; Psa. 139:1-24; Luk 16:15; 2Co 11:11

TSK: Gen 18:22 - the men // stood

the men : Gen 18:2, Gen 19:1

stood : The two, whom we suppose to have been created angels, departed at this time; and accordingly two entered Sodom at evening: while the one, called Jehovah throughout the chapter, continued with Abraham, who ""stood yet before the Lord.""- Scott. Gen 18:1; Psa 106:23; Jer 15:1, Jer 18:20; Eze 22:30; Act 7:55; 1Ti 2:1

TSK: Gen 18:23 - drew // Wilt

drew : Psa 73:28; Jer 30:21; Heb 10:22; Jam 5:17

Wilt : Gen 18:25, Gen 20:4; Num 16:22; 2Sa 24:17; Job 8:3, Job 34:17; Psa 11:4-7; Rom 3:5, Rom 3:6

TSK: Gen 18:24 - there // spare

there : Gen 18:32; Isa 1:9; Jer 5:1; Mat 7:13, Mat 7:14

spare : Act 27:24

TSK: Gen 18:25 - be far // that the // Shall // Judge

be far : Jer 12:1

that the : Job 8:20, Job 9:22, Job 9:23; Ecc 7:15, Ecc 8:12, Ecc 8:13; Isa 3:10, Isa 3:11, Isa 57:1, Isa 57:2; Mal 3:18

Shall : Deu 32:4; Job 8:3, Job 34:17-19; Psa 11:5-7, Psa 58:11, Psa 94:2, Psa 98:9; Rom 3:6

Judge : Joh 5:22-27; 2Co 5:10

TSK: Gen 18:26

Isa 6:13, Isa 10:22, Isa 19:24, Isa 65:8; Jer 5:1; Eze 22:30; Mat 24:22

TSK: Gen 18:27 - I have // dust

I have : Gen 18:30-32; Ezr 9:6; Job 42:6-8; Isa 6:5; Luk 18:1

dust : Gen 2:7, Gen 3:19; Job 4:19; Psa 8:4, Psa 144:3; Ecc 12:7; Isa 6:5, Isa 64:8; Luk 5:8; 1Co 15:47, 1Co 15:48; 2Co 5:1, 2Co 5:2

TSK: Gen 18:28 - wilt // If I

wilt : Num 14:17-19; 1Ki 20:32, 1Ki 20:33; Job 23:3, Job 23:4

If I : Gen 18:26, Gen 18:29

TSK: Gen 18:29

Eph 6:18; Heb 4:16

TSK: Gen 18:30

Gen 44:18; Jdg 6:39; Est 4:11-16; Job 40:4; Psa 9:12, Psa 10:17, Psa 89:7; Isa 6:5; Isa 55:8, Isa 55:9; Heb 12:28, Heb 12:29

TSK: Gen 18:31

Gen 18:27; Mat 7:7, Mat 7:11; Luk 11:8, Luk 18:1; Eph 6:18; Heb 4:16, Heb 10:20-22

TSK: Gen 18:32 - Oh // I will not

Oh : Gen 18:30; Jdg 6:39; Pro 15:8; Isa 42:6, Isa 42:7; Jam 5:15-17; 1Jo 5:15, 1Jo 5:16

I will not : Exo 32:9, Exo 32:10, Exo 32:14, Exo 33:13, Exo 33:14, Exo 34:6, Exo 34:7, Exo 34:9, Exo 34:10; Num 14:11-20; Job 33:23; Psa 86:5; Isa 65:8; Mic 7:18; Mat 7:7; Eph 3:20; Jam 5:16

TSK: Gen 18:33 - And the // and Abraham

And the : Gen 18:16, Gen 18:22, Gen 32:26

and Abraham : Gen 31:55

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 18:1 - In the heat of the day

In the heat of the day the time when travellers, especially in those hot contries, used to divert and refresh themselves.

Poole: Gen 18:2 - Three men // Bowed himself toward the ground

Three men as they seemed to be, though indeed they were angels in men’ s shape.

Bowed himself toward the ground a respect usually paid to persons of quality, such as these seemed to be.

Poole: Gen 18:3

He directeth his speech to one, who, by the majesty of his countenance, and the respect which the other two showed him, seemed to be the chief of them.

Poole: Gen 18:4

A practice usual in those parts, Gen 19:2 24:32 43:24 Joh 13:4,5 1Ti 5:10 , because they used to travel either bare-footed, or only with sandals to cover and secure the bottom of their feet.

Poole: Gen 18:5 - Therefore are ye come to your servant

Therefore are ye come to your servant not that he saith or thought that this was their design, but an effect of Divine Providence. The meaning is, Therefore hath God directed you this way, that I might have an occasion of performing my duty to you, which I cheerfully embrace.

Poole: Gen 18:6 - Three measures // Upon the hearth

Three measures containing each the third part of an ephah. See Exo 16:36 .

Upon the hearth upon the coals, or in the warm cinders, or in an oven. He had doubtless other bread ready, but he would have new bread for them, which he thought most grateful.

Poole: Gen 18:8 - The calf // He stood by them // They did eat

The calf to wit, the choicest parts of the calf.

He stood by them to wait upon them, as the word standing is used, Neh 12:44 Jer 52:12 .

They did eat either seemingly, as the Scripture oft speaks of things according to appearance; or really, they received the meat into the bodies which they assumed, where it was consumed by a Divine power.

Poole: Gen 18:9 - They said unto him // In the tent

They said unto him i.e. one of them, in the name of all, said; which he did not for his own satisfaction, for he who knew her name knew also where she was, but to give occasion for the following discourse.

In the tent in her tent; for men and women had then their several tents or apartments.

Poole: Gen 18:10 - I will certainly return unto thee // According to the time of life // In the tent door which was behind him

I will certainly return unto thee not in a visible shape, but with my powerful and effectual presence, to fulfil my promise.

According to the time of life: this time may respect, either,

1. Abraham and Sarah, in the time of life, i.e. when you shall be both alive and in health. But if it belonged to them, it might seem better to understand it thus; in the time when God shall restore life, i.e. vigour and activity to you; for till then both Abraham’ s body and Sarah’ s womb are expressly said to be dead, Rom 4:19 , to which deadness this life may be opposite; and the time of restoring this lost power of generation may well be called a time of life, it being a kind of life from the dead, and an empowering of him for a vital action from which he was before disenabled, and for the conveying of life to a child, and perpetuating his own life in him. Or,

2. To the child, according to the time of life, i.e. in the time which is usual for the conception, quickening, and bringing forth of a living child. Which interpretation receiveth some countenance from 2Ki 4:16 , where we have the same phrase. Or,

3. To the year, according to the time, or this time of life, or living time, i.e. when this time or season of the year shall revive, i.e. return or be restored; as cities and buildings are said to be revived, when they are repaired or rebuilt, as 1Ch 11:8 Neh 4:2 . And this season might more properly be said to revive, and be called the time of life, because it may be gathered from the heat, Gen 18:1 , and their refreshing themselves under the shadow of a tree, that it was the spring time, when herbs and plants and trees, which seem to be dead in the winter, recover and show forth their life and vigour: and so the sense may be this, according to this time, which is a time of life, or reviving, wherein as the beauty and fruits of the earth will be renewed and revived, so thou and Sarah shall be revived, or receive, as it were, a new life in the son that shall be born to you. This sense seems more probable than either of the former, because he speaks of a certain set or appointed time, Gen 18:14 Rom 9:9 Gen 21:2 , and that time was about a year after this, as may appear by comparing Gen 17:24 , and Gen 21:5 .

In the tent door which was behind him i.e. at the back of the angel that spoke with him; which is here added, to show that he knew her laughter, not by the sight of his eyes, but by his all-seeing knowledge.

Poole: Gen 18:11

As to those monthly effluviums peculiar to her sex, which are necessary to conception, compare Gen 31:35 .

Poole: Gen 18:12 - Sarah laughed within herself // Shall I have pleasure?

Sarah laughed within herself not from joy and admiration, but from distrust and contempt, as if it were incredible. Heb. In her heart, i.e. she secretly derided it, though none but herself, as she thought, knew it.

Shall I have pleasure? Not so much in the conception, as in the education and fruition of a child.

Poole: Gen 18:14 - Is any thing too hard for the Lord?

Is any thing too hard for the Lord? Heb. Hid from God? So the sense is: Though she laughed only in her heart, it is not unknown to me. Or rather, too wonderful for God to effect? Which best suits with the following words.

Poole: Gen 18:15 - Sarah denied

Sarah denied from the sense of guilt, and the discovery of her shame, and the expectation of a sharp rebuke, both from this person, and from her husband.

Poole: Gen 18:16

A civility usual then and afterwards. See Act 20:38 21:5 Rom 15:24 1Co 16:11 .

Poole: Gen 18:17

q.d. I will not, cannot hide it; it is against the laws of friendship to conceal my secrets from him. The interrogation here is in effect a negation, as elsewhere. Compare 2Sa 7:5 , with 1Ch 17:4 ; and Mat 7:16 , with Luk 6:43 . See also Amo 3:7 .

Poole: Gen 18:18

q.d. Seeing I have done greater things for him, how can I deny him the less? Compare the argument, Rom 8:32 . God’ s ways are not like men’ s ways. Former favours to men are arguments why they should do no more, but to God they are motives for the adding of new ones.

Poole: Gen 18:19 - For I know him // That he will command // His children and his household // They shall keep the way of the Lord // To do justice and judgement

For I know him I know him to be such a one as I am now describing; or I know this concerning him which now follows. Others, I love him, and therefore cannot conceal this from him. Words of knowledge being oft put for love, as Jer 1:5 24:5 Hos 13:5 Amo 3:2 .

That he will command or instruct, as the word is used, Lev 14:5 Deu 20:18 27:4 . It will not be in vain that I tell him this, and give him occasion to pray and to taste my goodness in answering prayers, because he will not smother these things in his own breast, but manifest them to others, and teach them how good God is, who so readily complies with the desires and prayers of men, and how terrible he is to incorrigible sinners, and how evil and bitter a thing it is to sin against God. And so I shall get the end I aim at in all my works, which is, that they may be known for the good of others; that they may learn by such examples.

His children and his household who will live when he is dead. He will so diligently imprint these things in their minds, that they shall never forget them.

They shall keep the way of the Lord i.e. observe and walk in the way of God’ s precepts: q.d. He shall not lose his design or labour; for what he teacheth they shall learn and practise. See Psa 51:15 , &c.

To do justice and judgement i.e. to do all things that are good, and right, and just, both to God and men: compare Psa 119:121 . That Abraham and his posterity, keeping the conditions of the covenant required on their part, God may without any blemish to his honour or justice give all those good things which he hath promised to them.

Poole: Gen 18:20

Sins are said to cry when they are gross, and manifest, and impudent, and such as highly provoke God to anger. He names only these two cities, as being the most eminent in state, and exemplary in wickedness; but under them he includes the rest, as appears by the story.

Poole: Gen 18:21 - Whether they have done altogether

i.e. I will inquire into the truth of the thing. God here speaks after the manner of men, and for the example and instruction of judges to search into causes ere they pass sentence.

Whether they have done altogether Heb.

Whether they have made a consummation or accomplishment; i.e. whether they have filled up the measure of their sins. Compare Gen 15:16 Mat 23:32 Jam 1:15 .

Poole: Gen 18:22 - And the men // Before the Lord

And the men i.e. two of them; for the third staid with Abraham, as it here follows.

Before the Lord the third of these persons, whom now he perceived to be the Lord himself, who had assumed a human shape.

Poole: Gen 18:23

i.e. He approached unto God to inquire of him, and to pray unto him; for so the phrase of drawing near to God is used, 1Sa 14:36 Psa 73:28 Isa 29:13 Heb 10:22 .

Poole: Gen 18:24 - Within the city

Within the city i.e. in the cities concerned, as appears by Gen 18:20 , and Gen 19:25 ; the singular number for the plural, as is frequent, as Gen 3:22 1Ch 10:1 , compared with 1Sa 31:1 , and oft elsewhere. Or the city Sodom alone is mentioned, but the rest are comprehended under it, either because of its eminency, or because they were subject or subordinate to it, as may seem probable from the history, Gen 14:1-24 .

Poole: Gen 18:25 - Judge of the world

Now he clearly perceiveth that this person was no less than the Creator, Governor, and

Judge of the world even the second person in the blessed Trinity, to whom that title and work is ascribed, as Joh 5:22,27 Ac 10:42 17:31 . He speaks not this as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked; for he knew very well, and by his own experience, that there was not a just man upon earth, that did good and sinned not, Ecc 7:20 , and therefore no such just man who did not for his own sin deserve that death and destruction which is the proper wages of sin, Rom 6:23 . But he speaks not here of strict and rigorous justice, but of that moderate and equitable way which God is pleased to use with the sons of men, and of that right to temporal deliverances which by virtue of God’ s gracious covenant and promise did accrue to pious and virtuous persons, especially in the times of the Old Testament, when temporal promises were more expressly and particularly made to good men.

Poole: Gen 18:27

In regard of the composition of my body, which was taken out of the dust, and shall return into it again. See Gen 3:19 Job 4:19 Ecc 12:7 1Co 15:47,48 .

Poole: Gen 18:28 - Lack of five

Lack of five Heb. for five, or because of five, to wit, which are lacking or wanting. The same supplement we have also Psa 119:24 Lam 4:9 .

Poole: Gen 18:32

Abraham in modesty could proceed no further; and being a good man himself, he had a charitable opinion of others, and thought there certainly were so many good men in all those cities, especially including Lot and his family. No doubt Abraham remembered Lot in his prayers; but that large and generous soul could not content himself with Lot’ s preservation, but aims at the saving of the whole cities, which when he saw was doubtful and unlikely, he prayed for his deliverance out of that common destruction, as may be gathered from Gen 19:29 .

Haydock: Gen 18:1 - Sitting

Sitting, &c., that he might lose no opportunity of exercising hospitality.

Haydock: Gen 18:2 - Men

Men in outward appearance, but angels indeed. (Hebrews xiii. 2; St. Augustine, City of God xvi. chap. 29.) Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. (Haydock)

Haydock: Gen 18:4 - Wash ye

Wash ye, or let your feet be washed by me, or by my servants, laventur. (Menochius)

Haydock: Gen 18:5 - Therefore

Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)

Haydock: Gen 18:6 - Measures // Flour // Hearth

Measures, or one epha; that is, three pecks and three pints, English corn measure. ---

Flour, of the finest quality, similæ. ---

Hearth, as being soonest ready.

Haydock: Gen 18:7 - Himself

Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers. They provide abundance, but no dainties. (Haydock)

Haydock: Gen 18:9 - Eaten

Eaten apparently. Tobias xii. 19, or perhaps they consumed the food, as fire may be said to eat. (St. Justin Martyr's Dialogue with Trypho the Jew.)

Haydock: Gen 18:10 - Time

Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (Haydock)

Haydock: Gen 18:12 - Laughed // My lord

Laughed, as if the promise were incredible. ---

My lord, or husband, which title of respect, 1 Peter iii. 6, commends. (Du Hamel)

Haydock: Gen 18:13 - Indeed

Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.

Haydock: Gen 18:14 - Hard

Hard. So Gabriel says to the blessed Virgin: there is nothing impossible to God, Luke i. 37.

Haydock: Gen 18:15 - Afraid

Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. (Haydock)

Haydock: Gen 18:21 - I will go down

I will go down, &c. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information. ---

Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.

Haydock: Gen 18:25 - With the wicked

With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet)

Haydock: Gen 18:32 - Ten

Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness the he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake, Jeremias v. 1. (Haydock)

Gill: 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

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.

Gill: Gen 18:2 - And 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

And he lifted up his eyes and looked,.... To see if he could observe any passengers coming that way:

and, lo, three men stood by him; having perhaps descended at once from heaven upon the spot near where Abraham sat; for these, whoever they were, appeared in an human form, and they were took by Abraham at first sight to be men, and as such he treated them: some have taken these to be the three divine Persons, as some of the ancients; of which opinion was Dr. Lightfoot, who expressly says ^h,"three months after this, (i.e. the institution of the circumcision,) the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac; again, the Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham''and elsewhere ⁱ,"the three Persons in the Trinity, in the shape of three men, appear to Abraham and dine with him, and eat the first flesh mentioned eaten in all the Scripture.''But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see Joh 5:37; or are ever called angels, as these are, Gen 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah's bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; for two of these are expressly called angels, Gen 19:1; and the apostle seems to refer to this history, Heb 13:2; in the Talmud ^k they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition:

and when he saw them, he ran to meet them from the tent door; for, though they are before said to stand "by him", it must be understood of their being near him, but at some little distance; and as soon as he saw them, he did not stay for their coming up to him, but, to show how ready he was to entertain them, he arises from his seat at the tent door and ran to meet them, and gave them an hearty welcome to what he would provide for them:

and bowed himself toward the ground; not in a way of religious adoration, for, had he took them for angels, be could not have done that, and he knew not as yet that one of them was Jehovah; but in a civil manner, as was the custom of those countries when in the presence of, or when they received? great personages, and such, by their look and habit, Abraham took these to be.

Gill: Gen 18:3 - And said, my Lord // if now I have found favour in thy sight // pass not away, I pray thee, from thy servant

And said, my Lord,.... He addressed himself to one of them who appeared to him to be the greatest and most honourable, either by the appearance of his countenance, or by his dress, or by the situation in which he was between the other two, and by their carriage and behaviour to him:

if now I have found favour in thy sight; signifying he should esteem it an honour done him, that he and his companions would vouchsafe to stop and refresh themselves:

pass not away, I pray thee, from thy servant; they might seem, by some motion they made, as if they were going another way, and declined turning in to him.

Gill: Gen 18:4 - Let a little water, I pray you, be fetched, and wash your feet // and rest yourselves under the tree

Let a little water, I pray you, be fetched, and wash your feet,.... Which was very refreshing to travellers in hot countries, who walked barefoot or in sandals; and this he proposes to be done by one of his servants, whose business it was, only desires they would give him leave to order it, 1Sa 25:41; and so it was usual in other countries, and in later times, for servants to fetch water to wash the hands and feet of guests ^l:

and rest yourselves under the tree; before the tent door, under which doubtless were seats to sit down upon, where they might rest their weary limbs; it is very probable this was an oak tree, and which, and a turpentine tree the ancient writers speak of, continued unto the times of Constantine; see Gill on Gen 13:18; and the Jewish writers say ^m, that now near the city (Hebron), between the vineyards, are the oaks of Mamre, where is the house of Abraham our father, on whom be peace, and the tree under which the angels ate, and the stone on which he (Abraham) sat when he was circumcised.

Gill: Gen 18:5 - 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 // and they said, so do as thou hast said

And I will fetch a morsel of bread,.... A piece or a loaf of bread, as De Dieu shows the word signifies; bread being put for all the necessaries of life:

and comfort ye your hearts; eat to refresh your spirits and renew your strength, that ye may be able to pursue your journey: and

after that ye shall pass on your way; I will retard you no longer:

for therefore are ye come to your servant; not that he thought they came this way on purpose to take some refreshment with him, but so it was ordered by the providence of God; and since it was, he desires that they would accept of his invitation:

and they said, so do as thou hast said; they agreed to it, that water should be fetched to wash their feet, and food for them to eat.

Gill: Gen 18:6 - 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

And Abraham hastened into the tent unto Sarah,.... In order to acquaint her with his guests, and to give proper instructions for providing food for them; and this he hasted to do, being hearty in the entertainment of them, and that he might not keep them too long from their journey:

and said, to Sarah his wife:

make ready quickly three measures of fine meal; which was ready sifted from the bran, and was the finest flour that was in the house, and only wanted to be mixed and kneaded and made up into cakes; and he ordered three measures or seahs of them, each of which held more than our peck, and all three made an ephah or bushel, being willing to have enough, and to make a generous entertainment for them; this he enjoined Sarah to do, but not of herself, but by her maids, and no doubt, for quicker dispatch, she might assist herself, wherefore it follows:

knead it, and make cakes upon the hearth; after the fine flour was made dough and kneaded, it was made into round cakes, and these were put upon an hearth made hot, and then covered with hot embers, by which means they were soon baked and fit to eat; this was done "upon hot stones" ⁿ; and a traveller ^o into those parts some years ago reports, that, passing through the deserts of Arabia, when they chose to eat new bread, instead of, or for want of biscuits, they made a paste of flour and water, and wrought it into broad cakes about the thickness of a finger, and put them in a hot place on the ground, heated on purpose by fire, and covered them with ashes and coals, and turned them several times until they were enough, and that these cakes were savoury and good to eat: some of the Arabians, he says: have in their tents stones or copper plates, made on purpose to bake them, and gives ^p an instance of a woman they met with in a country lying between Mesopotamia and Media, making such cakes for them in the same manner.

Gill: Gen 18:7 - 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

And Abraham ran unto the herd,.... While Sarah and her maids were kneading the dough and making the cakes:

and fetched a calf tender and good; a fine fat calf, which was reckoned very delicious food, and much in use with the ancients ^q and generally made a part in any grand entertainment, and was accounted fit for a king, see 1Sa 28:24,

and gave it unto a young man: one of his servants, to kill and dress as soon as possible; Jarchi says this was Ishmael, whom he trained up to such service:

and he hasted to dress it; the young man made all the haste he could to get it ready, according to the orders of Abraham.

Gill: Gen 18:8 - 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

And he took butter and milk,.... Jarchi says, it was the fat of the milk gathered from the top of it, he means cream, and is different both from butter and from milk: this was either Abraham himself, who took and brought these, as Sarah or her maidens might bring the cakes when baked; or else Abraham's young man, since it follows:

and the calf which he had dressed; either the whole of it, or some principal parts of it, reckoned the finest and choicest; though by what follows it seems to be Abraham himself, who may be said to dress the calf, it being done by his orders:

and set it before them; a table being placed under the tree, he set, or ordered to be set, all those provisions before the three men, to feed upon, the cakes and butter, the milk and fatted calf:

and he stood by them under the tree; not only to bid them welcome, but to minister to them; nor will this seem strange, or that the above several things were chiefly done by Abraham and Sarah, when it is observed that the greatest personages in the eastern countries, in early times, used to perform such services, and still do to this day, as a late traveller ^r informs us:"it is here (says he) no disgrace for persons of the highest character to busy themselves in what we should reckon menial employments; the greatest prince assists in the most laborious actions of husbandry; neither is he ashamed to fetch a lamb from his herd and kill it, while the princess his wife is impatient till she has prepared her fire and her kettle to seethe and dress it: the custom that still continues of walking either barefoot or with slippers requires the ancient compliment of bringing water upon the arrival of a stranger to wash his feet; and who is the person that presents himself first to do this office, and to give the "mar habbeh", or welcome, but the master of the family himself? who always distinguishes himself by being the most officious; and, after his entertainment is prepared, accounts it a breach of respect to sit down with his guests, but stands up all the time and serves them.''All which serves greatly to illustrate this passage; and the same learned author observes, that in this manner we find Achilles and Patroclus employed, as described by Homer ^s, in providing an entertainment:

and they did eat; or seemed to eat, as the Targum of Jonathan and Jarchi; though as they assumed bodies so animated as to be capable of talking and walking, why not of eating and drinking? and there must have been a consumption of food some way or other, or Abraham would have known they had not eaten: we read of angels' food, Psa 78:25; our English poet had a notion of angels eating, and represents Eve providing a repast for the angel, which he owns to be no ungrateful food ^t.

Gill: Gen 18:9 - And they said unto him, where is Sarah thy wife // and he said, behold, in the tent

And they said unto him, where is Sarah thy wife?.... One of them put the question; and so the Septuagint version renders it, "and he said unto him", the principal of them, whom Abraham at first addressed and called him "my Lord", and was no other than the Son of God in an human form; and various things in the context show him to be a divine Person, particularly his promise of return next year, and Sarah should have a son: and the question here put by him was not out of ignorance, for he who knew the name of Abraham's wife, knew where she was; but this was asked in order to lead on to say something more concerning her, and that, hearing her name, she might draw nearer and listen to what was said of her:

and he said, behold, in the tent; for in those times they dwelt in tents, and this was either the tent common to the family, or rather was Sarah's own tent, Gen 24:67; Sarah was where she should be, in her own apartment, attending to the business of her family, and answered to the description the apostle gives of a good housewife, a keeper at home, Tit 2:5;

Gill: Gen 18:10 - And he said // I will certainly return unto thee according to the time of life // and, lo, Sarah thy wife shall have a son // and Sarah heard it in the tent door, which was behind him

And he said,.... The same that put the question, Jehovah himself, as appears by what follows:

I will certainly return unto thee according to the time of life; not by a personal appearance as now, but by the fulfilment of his promise which he had before given to Abraham, that he should have a son by Sarah, and now renews it; and this would be about the same time in the next year, perhaps at the spring of the year, which may be called "a time of life", when all things revive, which in the winter season seem to be dead; a fit emblem this of the case and condition of Abraham and Sarah, both as they now were, and afterwards would be; for, though their bodies were as it were dead and unfit for generation, yet nature would revive in them again: unless it be understood of the whole time of the conception, quickening, and birth of an infant, at the usual time a woman goes with child, which is nine months, when the infant is a perfect living child. All the Targums paraphrase it,"in which ye shall be alive,''safe and well, and so most of the Jewish commentators; as if it was a promise to Abraham and Sarah, that they should live to see the promise made good next given; but this seems not so agreeable as either of the former, see 2Ki 4:16,

and, lo, Sarah thy wife shall have a son; it was by degrees that this was made known to Abraham; first he was told he should have a son, but it was not said by whom he should have it; some years after that he is informed he should have a son by Sarah, but not when; but now it is revealed to him, that he should have one by her the next year:

and Sarah heard it in the tent door, which was behind him; or, "and it was behind him" ^u; that is, the tent door was at the back of the person speaking; Sarah, hearing her name mentioned, got to the tent door to listen to what might be further said; and the place where she was, was behind the speaker, who stood between her and Abraham, with whom he was conversing; Abraham was before high, and Sarah behind him, so that he could not see her when she laughed, and yet he knew she did; and for the sake of that, this circumstance is remarked: both the Targums of Jonathan and Jerusalem paraphrase the clause,"and Ishmael stood behind it,''the tent door; and the former adds, and hearkened to what the angel said.

Gill: Gen 18:11 - Now Abraham and Sarah were old, and well stricken in age // and it ceased to be with Sarah after the manner of women

Now Abraham and Sarah were old, and well stricken in age,.... The one being ninety nine years of age, and the other eighty nine; and which is observed to make it the more surprising that they should have a son at such an age; and what follows still makes it more so:

and it ceased to be with Sarah after the manner of women; her monthly visitors had left her, so that she was unfit for conception, and there could be no hope of it in a natural way; though the philosopher ^w intimates, that there are some, that it is possible, may conceive without them.

Gill: Gen 18:12 - Therefore Sarah laughed within herself // saying // after I am waxed old // shall I have pleasure // and my Lord being old also

Therefore Sarah laughed within herself,.... Not for joy of a son, and as pleased with it, believing so it would be; but as disbelieving it, and perhaps deriding it, and confuting it with a laugh, which, though it did not appear in her countenance, was secretly in her heart:

saying, not with her mouth, but in her mind:

after I am waxed old, being almost ninety years of age:

shall I have pleasure? in conception, or rather in having a son, and in suckling and nursing him, and bringing him up; for in bearing and bringing forth is sorrow:

and my Lord being old also; which increased the difficulty and her unbelief: the Apostle Peter seems to have respect to this in 1Pe 3:6.

Gill: Gen 18:13 - And the Lord said unto Abraham // wherefore did Sarah laugh, saying, shall I of a surety bear a child // which am old

And the Lord said unto Abraham,.... This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name "Jehovah", as well as by his knowledge of Sarah's behaviour; he did not turn himself to her, that it might be more manifest that it was not upon the sight of her he judged she laughed, but from his own omniscience; and he chose rather to speak to her husband than to her, appearing as a stranger, and that he might reprove her:

wherefore did Sarah laugh, saying, shall I of a surety bear a child,

which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.

Gill: Gen 18:14 - Is anything too hard for the Lord // At the time appointed will I return to thee, according to the time of life, and Sarah shall have a son

Is anything too hard for the Lord?.... Whose power is infinite; or "too wonderful" ^x, so wonderful and beyond all belief, that it can never be thought it will be done by him; and why then should it be thought incredible or impossible that Sarah should have a child, though she is old? Or, is "anything hidden from the Lord" ^y? Nothing can be, not Sarah's laughter.

At the time appointed will I return to thee, according to the time of life, and Sarah shall have a son; which words are repeated not merely for the confirmation of Abraham's faith, which staggered not, but to remove Sarah's unbelief, and to encourage her faith in the divine promise.

Gill: Gen 18:15 - Then Sarah denied, saying, I laughed not // for she was afraid // and he said, nay, but thou didst laugh

Then Sarah denied, saying, I laughed not,.... Some render the words, "Sarah lied" ^z; and indeed it was no other than a lie, to say she did not laugh when she did; which she might be tempted to say in her confusion, partly because the back of the speaker was to her, and he could not see her, and partly because it was inward, and very little at least discoverable in her countenance:

for she was afraid; of the reproof of her husband; and of the charge of ill manners to a stranger; and especially as she had reason to believe that it was the Lord himself that had spoken these words, and therefore could gladly have excused herself, and wiped off the reproach:

and he said, nay, but thou didst laugh; it is not true what thou sayest, for thou didst certainly laugh; this he knew, being the omniscient God, notwithstanding, as he appeared as a man, his back was to her, and though her laughter was more internal than external.

Gill: Gen 18:16 - And the men rose up from thence // and looked toward Sodom // and Abraham went with them, to bring them on the way

And the men rose up from thence,.... From their seats at Abraham's table under the tree, all three of them:

and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither: the Targum of Jonathan says, that he that brought the news to Sarah went up, to the highest heavens, and two of them looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, the third stayed with Abraham:

and Abraham went with them, to bring them on the way; which was another piece of civility to strangers used in those early times, as well as in later ones, Act 20:38.

Gill: Gen 18:17 - And the Lord said // shall I hide from Abraham the thing which I do

And the Lord said,.... Either unto Abraham himself, so leading on to what he was about to make known to him; and without supposing this it will be difficult to account for Abraham's intercession for Sodom upon this: or to the two angels with him; not as consulting them whether he should or no do what he next suggests, but to give to them Abraham's just character, and the reasons of his using him in such a friendly manner: or it may be, to the other divine Persons, the Father and Spirit, one with the Son of God, and always present with him:

shall I hide from Abraham the thing which I do? which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers ^a observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him.

Gill: Gen 18:18 - Seeing that Abraham shall surely become a great and mighty nation // and all the nations of the earth shall be blessed in him

Seeing that Abraham shall surely become a great and mighty nation,.... Which was fulfilled in the nation of Israel, so called, not so much for the largeness of the place they dwelt in, and the number of its inhabitants, as for the law of God that was given them, and the worship of God kept up among them; on account of which there was no nation so great, Deu 4:8,

and all the nations of the earth shall be blessed in him; in his seed, the Messiah, in whom some of all nations are blessed with all spiritual blessings. Now, since God had promised, and would do such great things for him and his, he judged it right and proper not to hide from him what he was about to do at Sodom, and the rather, as he had a near relation that dwelt there.

Gill: Gen 18:19 - For I know him // that he will 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

For I know him,.... Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; and so Jarchi says, it is expressive of love. God loved Abraham, he was a peculiar favourite of his, and therefore he would reveal his secrets to him, see Amo 3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace, and particularly what follows:

that he will command his children, and his household after him; to serve and worship the Lord: not his own children only, but his servants also, all in his family; lay his injunctions on them, use his authority with them, give them all needful instructions, and take such methods with them as would tend to propagate and preserve the true religion after his death:

and they shall keep the way of the Lord; which he has prescribed to men, and directed them to walk in, even everything respecting instituted worship then revealed, and particularly:

to do justice and judgment; to attend to all the laws, statutes, and judgments of God; to do that which is just and right between man and man; not as a justifying righteousness, by which Abraham himself was not justified before God; but to show their regard to the will of God, in gratitude for favours received from him, and to glorify him, as well as for the good of their fellow creatures:

that the Lord may bring upon Abraham that which he hath spoken of him: not only on Abraham personally, but upon his posterity, they walking in the ways of the Lord, according to his command and direction: the word "that" here rather signifies, as Vatablus rightly observes, the consequence than the cause, what would follow upon these things, rather than as procured by them; these being the way in which God designed to bestow them, though not for them.

Gill: Gen 18:20 - And the Lord said // because the cry of Sodom and Gomorrah is great // And because their sin is very grievous

And the Lord said,.... The Targum of Jonathan adds, to the ministering angels, the two angels that were with him in the likeness of men; or to Abraham, at least in his hearing, by which he understood that Sodom and other cities were about to be destroyed for their sins:

because the cry of Sodom and Gomorrah is great; either of Lot in it, whose righteous soul was vexed with the filthy conversation of the wicked, and cried to heaven against them; or of the inhabitants that were oppressed by others, either in their bodies, being forced to submit to their unnatural usage of them, or in their estates, of which they wronged them; particularly the cry of the poor among them, whom they suffered to starve, though there were fulness of bread in the midst of them, see Eze 16:49; the Jews ^b say, they appointed false judges, who oppressed all strangers that came to Sodom, and made a law, that whoever relieved a poor person should be burnt with fire: or the cry of their sins, which were many and great, and openly and impudently committed; the cry of which came into the ears of the Lord of hosts, and called for vengeance. Those two cities, which perhaps were the greatest and the most remarkable for their sins, are put for all the five cities of the plain, called Pentapolis.

And because their sin is very grievous; attended with very aggravated circumstances, they enjoyed great plenty of good things; and were not to be bore with, being so exceeding sinful, and so publicly and audaciously committed, especially that sin so frequent among them, which has its name from Sodom, see Gen 13:13.

Gill: Gen 18:21 - I will go down now // and see whether they have done altogether // according to the cry of it which is come unto me // and if not, I will know

I will go down now,.... The Son of God in an human form now with Abraham, who proposes to go from the place where he was, which perhaps was on higher ground, to the plain in which Sodom and Gomorrah stood; and whither it seems certain he did go down, after he had done talking with Abraham, see Gen 19:24,

and see whether they have done altogether; committed all the sins, and in such manner, and with such circumstances as reported; or, "have made a full end" ^c, have tilled up the measure of their iniquities, and so are ripe for ruin:

according to the cry of it which is come unto me; this is spoken after the manner of men; for otherwise God saw all their wickedness, and knew full well the nature and circumstances of it, and how general it was; but this method he proposes to take, to show the justice of his proceedings, and to instruct judges, and set an example to them, not to condemn any without thoroughly examining their cause:

and if not, I will know: the reason of this cry, and what is proper to be done. The note of Aben Ezra is,"if they have so done (according to the cry) I will make a consumption among them (so he takes the sense of the word ^d we render "altogether"); but if not, "I will know", I will have mercy on them.''

Gill: Gen 18:22 - And the men turned their faces from thence // and went towards Sodom // but Abraham stood yet before the Lord

And the men turned their faces from thence,.... From the place to which Abraham brought them on; these were only two of them, for the third continued with Abraham:

and went towards Sodom; and are the two angels said to come thither at evening, Gen 19:1,

but Abraham stood yet before the Lord; before the third person, whom Abraham now began to know more clearly; he stood before him with all reverence and humility, to hear what he had further to say to him, as well as to say something to him himself; he stood "yet", he continued to stand after the departure of the two angels that were gone to Sodom. Onkelos and Jonathan paraphrase it,"he ministered in prayer before the Lord.''

Gill: Gen 18:23 - And Abraham drew near // and said, wilt thou also destroy the righteous with the wicked

And Abraham drew near,.... To the Lord; he approached nearer to him, to have more close and intimate conversation with him on the subject of the destruction of Sodom, which he perceived, by what had been said, was like to be; he drew nigh to God in prayer; so the Targum of Jonathan,"and Abraham prayed and said;''he drew nigh with faith and freedom, and an holy boldness and confidence, and yet with great reverence of the divine Majesty, and in all humility, under a deep sense of his own meanness and unworthiness:

and said, wilt thou also destroy the righteous with the wicked? having in his mind righteous Lot, who dwelt in Sodom, whom he knew to be a just man, though he had departed from him, and was dwelling in such a wicked place; and he might charitably hope there were more in so large a city and in the parts adjacent, at least that were not so flagitious and abominably wicked as the greater part were, and who, in comparison of them, were sober and moral people.

Gill: Gen 18:24 - Peradventure there be fifty righteous within the city // wilt thou also destroy, and not spare the place for the fifty righteous that are therein?

Peradventure there be fifty righteous within the city,.... Within the Pentapolis, which consisted of five cities; and so ten righteous persons are supposed to be in each, as Jarchi observes, agreeably to the Targum of Jonathan;"perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:"

wilt thou also destroy, and not spare the place for the fifty righteous that are therein? here Abraham becomes an advocate and intercessor for all the inhabitants of the place, even the wicked, that they might not be destroyed, but spared and be delivered from impending ruin, for the sake of the fifty righteous among them; before he seemed only concerned for the righteous, lest they should perish with the rest, and that some method might be found out and taken to distinguish them from them; but here he expresses himself in favour of the wicked also, that they might be spared, provided such a number of righteous ones was found among them.

Gill: Gen 18:25 - That be far from thee to do after this manner // to slay the righteous with the wicked // and that the righteous should be as the wicked, that be far from thee // shall not the Judge of all the earth do right?

That be far from thee to do after this manner,.... He represents it as a thing unbecoming the divine Majesty, and contrary to the nature and perfections of God:

to slay the righteous with the wicked; which is true of eternal punishment, but not of temporal calamities, in which the righteous are often involved with the wicked, though not for the same reasons, and under the same considerations, and for the same ends:

and that the righteous should be as the wicked, that be far from thee; the one suffer as the other; that he judged was not agreeable to his divine Majesty; nor are they treated without any difference; what befalls the righteous is not for their sins, nor considered as a punishment for them, nor intended for their hurt, but for their good, as the issue of them proves; but it is the reverse with the wicked:

shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was praying to, and pleading with, even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day, and who does all things that are just and equitable in Providence now; for there is no unrighteousness in him, nor in any of ways and works, and who will judge righteous judgment hereafter. Though by "right" Abraham seems to mean, not strict rigorous justice, but a mixture of mercy with justice, even moderation and clemency; for such are used by earthly judges, with whom it is a maxim, "summum jus summa injuria" (i.e. extreme law, extreme injustice); and therefore Abraham argues, surely the supreme Judge of all the earth will show mercy, and in the midst of deserved wrath remember it, and not deal according to the rules of inexorable and inflexible justice; and to this sense the answer of the Lord inclines.

Gill: Gen 18:26 - If I find in Sodom fifty righteous within the city // then will I spare all the place for their sakes

If I find in Sodom fifty righteous within the city,.... Sodom is particularly mentioned because Lot dwelt there, and being the metropolis, and the city of greatest note, as Jarchi observes, it is put for the rest; and the sense is, if fifty righteous persons could be found in all the five cities, mercy should be shown them:

then will I spare all the place for their sakes; not Sodom only, but the whole country, of which Sodom was the chief; the Lord takes up and agrees to the number Abraham pitched upon, and grants the request he makes.

Gill: Gen 18:27 - And Abraham answered and said // behold now, I have taken upon me to speak unto the Lord // which am but dust and ashes

And Abraham answered and said,.... In a very humble and modest manner, encouraged by the answer given him:

behold now, I have taken upon me to speak unto the Lord; suggesting that it was bold and daring in him, and was what he was unfit for and unworthy of; or, "I have begun to speak" ^e; and since he had, he intimates, it would be a favour, and what he was undeserving of, might he be permitted to proceed; or, "I am desirous to speak" ^f; it is a pleasure to me, as well as an honour done me, to be permitted to speak unto the Lord, though I deserve it not:

which am but dust and ashes; whose original was out of the dust, and to which he would return, and was now a frail, feeble, mortal creature, mean and despicable, unworthy to speak to God; the disproportion between the speaker and the person spoken to was infinite; wherefore the most profound humility and self-abasement are necessary in a creature's approach to the divine Being.

Gill: Gen 18:28 - Peradventure there should lack five of the fifty righteous // wilt thou destroy all the city for lack of five? // and he said, if l find there forty and five, I will not destroy it

Peradventure there should lack five of the fifty righteous,.... Or there should be but forty five; for Abraham perceived, by the Lord's answer, that there were not fifty righteous persons in the place:

wilt thou destroy all the city for lack of five? Abraham proceeds gradually in his requests, and does not ask too much at once, lest he should not succeed:

and he said, if l find there forty and five, I will not destroy it; that is, forty five righteous persons.

Gill: Gen 18:29 - And he spake unto him yet again, and said // Peradventure there shall be forty found there // and he said, I will not do it for forty's sake

And he spake unto him yet again, and said,.... Being encouraged by such a gracious answer:

Peradventure there shall be forty found there; forty righteous persons; and, from preceding passages, it must be supplied,"wilt thou destroy and not spare the place for their sakes?"

and he said, I will not do it for forty's sake; but spare them for their sake.

Gill: Gen 18:30 - And 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

And he said unto him, Oh, let not the Lord be angry, and I will speak,.... He feared, through his importunity, he should be wearisome to him and incur his displeasure; this being often the case among men, especially when inferiors are soliciting their superiors, and, not content with one favour, are pressing for more:

Peradventure there shall thirty be found there; the abatement is larger than before; he only made an abatement of five at a time, now ten at once, and so he proceeds:

and he said, I will not do it, if I find thirty there; not destroy the place for their sake.

Gill: Gen 18:31 - And 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

And he said, behold now, I have taken upon me to speak unto the Lord,.... See Gill on Gen 18:27,

Peradventure there shall be twenty found there; wouldest thou destroy it, such a number being in it; or, wouldest thou spare it for their sakes?

and he said, I will not destroy it for twenty's sake; if there were no more in it, I would spare it for their sake.

Gill: Gen 18:32 - And he said, Oh, let not the Lord be angry, and I will speak yet but this once // Peradventure ten shall be found there // and he said, I will not destroy it for ten's sake

And he said, Oh, let not the Lord be angry, and I will speak yet but this once,.... This should be the last request he should make on this account, and therefore he desired he might be heard without any marks of his displeasure:

Peradventure ten shall be found there: how would the place be dealt with then? would it be consumed or not?

and he said, I will not destroy it for ten's sake; though no more righteous persons were found in it. Some of the Jewish writers say ^g, he ended at ten, because he supposed there were ten righteous persons in Lot's family, Lot and his wife, and their four daughters, and their four husbands; but they forgot that two of Lot's daughters were unmarried, and how many he had married is not known; ten they say make a congregation, and wherever there are ten righteous persons, a place is saved for their sakes.

Gill: Gen 18:33 - And the Lord went his way, as soon as he had left communing with Abraham // and Abraham returned unto his place

And the Lord went his way, as soon as he had left communing with Abraham,.... It is great and wonderful condescension for God to commune with a creature; it is an act of sovereignty how long he will continue to do so; communion with him always is not to be expected in this life; he communes for a while, and then leaves off and goes his way, see Jer 14:8; the Son of God in an human form, as soon as he had done talking with Abraham, perhaps disappeared to him, and went his way to Sodom, for there we find him in the next chapter:

and Abraham returned unto his place; to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 18:1

¹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

² tn Or “terebinths.”

³ tn The disjunctive clause here is circumstantial to the main clause.

⁴ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

NET Notes: Gen 18:2

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn Heb “lifted up his eyes.”

³ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

⁴ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

⁵ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

⁶ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

⁷ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

NET Notes: Gen 18:3

¹ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

² tn Heb “do not pass by from upon your servant.”

NET Notes: Gen 18:4

¹ tn The imperative after the jussive indicates purpose here.

² tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

NET Notes: Gen 18:5

¹ tn The Qal cohortative here probably has the nuance of polite request.

² tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

³ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

⁴ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

NET Notes: Gen 18:6

¹ tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

² sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

³ sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

NET Notes: Gen 18:7

¹ tn Heb “the young man.”

² tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

NET Notes: Gen 18:8

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

³ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

NET Notes: Gen 18:9

¹ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

NET Notes: Gen 18:10

¹ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

² tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

³ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

⁴ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

⁵ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

NET Notes: Gen 18:11

¹ tn Heb “days.”

² tn Heb “it had ceased to be for Sarah [after] a way like women.”

NET Notes: Gen 18:12

¹ tn Heb “saying.”

² tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

³ tn The word “too” has been added in the translation for stylistic reasons.

NET Notes: Gen 18:13

¹ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

² tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

NET Notes: Gen 18:14

¹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

² sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

NET Notes: Gen 18:15

¹ tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

NET Notes: Gen 18:16

¹ tn Heb “And the men arose from there.”

² tn Heb “toward the face of.”

³ tn The disjunctive parenthetical clause sets the stage for the following speech.

⁴ tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

NET Notes: Gen 18:17

¹ tn The active participle here refers to an action that is imminent.

NET Notes: Gen 18:18

¹ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

² tn The infinitive absolute lends emphasis to the finite verb that follows.

³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

NET Notes: Gen 18:19

¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

⁵ tn Heb “spoke to.”

NET Notes: Gen 18:20

¹ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

² tn Heb “heavy.”

NET Notes: Gen 18:21

¹ tn The cohortative indicates the Lord’s resolve.

sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

² tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

³ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

NET Notes: Gen 18:22

¹ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

² tn Heb “went.”

³ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

NET Notes: Gen 18:24

¹ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

NET Notes: Gen 18:25

¹ tn Or “ruler.”

² sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

NET Notes: Gen 18:27

¹ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

² tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

NET Notes: Gen 18:28

¹ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

² tn Heb “because of five.”

NET Notes: Gen 18:29

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

NET Notes: Gen 18:30

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

³ tn After the jussive, the cohortative indicates purpose/result.

NET Notes: Gen 18:31

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Gen 18:32

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Gen 18:33

¹ tn Heb “And the Lord went.”

² tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

³ tn Heb “to his place.”

Geneva Bible: Gen 18:2

And he lift up his eyes and looked, and, lo, three ^{( a )} men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,

^{( a )} That is, three angels in the shape of men.

Geneva Bible: Gen 18:3

And said, My ^{( b )} Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

^{( b )} Speaking to the one who appeared to be most majestic, for he thought they were men.

Geneva Bible: Gen 18:4

Let a little water, I pray you, be fetched, and ^{( c )} wash your feet, and rest yourselves under the tree:

^{( c )} For men used to go bare footed in those parts because of the heat.

Geneva Bible: Gen 18:5

And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye ^{( d )} come to your servant. And they said, So do, as thou hast said.

^{( d )} As sent by God that I should do my duty to you.

Geneva Bible: Gen 18:8

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 ^{( e )} they did eat.

^{( e )} For as God gave them bodies for a time, so he gave them the abilities of them, to walk, to eat and drink, and such like.

Geneva Bible: Gen 18:10

And he said, I will certainly return unto thee according to the time of ^{( f )} life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him.

^{( f )} That is, about this time when she shall be alive, or when the child shall come into this life.

Geneva Bible: Gen 18:12

Therefore Sarah ^{( g )} laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

^{( g )} For she believed the order of nature, rather than believing the promise of God.

Geneva Bible: Gen 18:17

And the ^{( h )} LORD said, Shall I hide from Abraham that thing which I do;

^{( h )} Jehovah the Hebrew word we call Lord, shows that this angel was Christ: for this word is only applied to God.

Geneva Bible: Gen 18:19

For I know him, ^{( i )} that he will 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.

^{( i )} He shows that fathers ought both to know God's judgments, and to declare them to their children.

Geneva Bible: Gen 18:21

I will ^{( k )} go down now, and see whether they have done altogether according to the ^{( l )} cry of it, which is come unto me; and if not, I will know.

^{( k )} God speaks after the fashion of men: that is, I will enter into judgment with good advise.

^{( l )} For our sins cry for vengeance, though no one accuses us.

Geneva Bible: Gen 18:26

And the LORD said, If I find in Sodom ^{( m )} fifty righteous within the city, then I will spare all the place for their sakes.

^{( m )} God declares that his judgments were done with great mercy, even though all were so corrupt that not only fifty but ten righteous men could not be found there, and also that the wicked are spared for the sake of the righteous.

Geneva Bible: Gen 18:27

And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am ^{( n )} but] dust and ashes:

^{( n )} By this we learn, that the nearer we approach to God, the more our miserable estate appears, and the more we are humbled.

Geneva Bible: Gen 18:32

And he said, Oh let not the Lord be angry, and I will speak yet but this ^{( o )} once: Peradventure ten shall be found there. And he said, I will not destroy [it] for ten's sake.

^{( o )} If God did not refuse the prayer for the wicked Sodomites, even to the sixth request, how much more will he grant the prayers of the godly for the afflicted Church?

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Gen 18:16-33 - Because Of His Importunity'

Genesis 18:16-33

The first verse of this chapter says that the Lord appeared' unto Abraham, and then proceeds to tell that three men stood over against him,' thus indicating that these were, collectively, the manifestation of Jehovah. Two of the three subsequently went toward Sodom,' and are called angels' in Gen. 19:1. One remained with Abraham, and is addressed by him as Lord,' but the three are similarly addressed in Gen. 19:3. The inference is that Jehovah appeared, not only in the one man' who spake with Abraham, but also in the two who went to Sodom.

In this incident we have, first, God's communication of His purpose to Abraham. He was called the friend of God, and friends confide in each other. The secret of the Lord is with them that fear Him,' and it is ever true that they who live in amity and communion with God thereby acquire insight into His purposes. Even in regard to public or so-called political' events, a man who believes in God and His moral government will often be endowed with a terrible sagacity,' which forecasts consequences more surely than do godless politicians. In regard to one's own history, it is still more evidently true that the one way to apprehend God's purposes in it is to keep in close friendship with Him. Then we shall see the meaning of the else bewildering whirl of events, and be able to say, He that hath wrought us for the selfsame thing is God.' But the reason assigned for intrusting Abraham with the knowledge of God's purpose is to be noted. It was because of his place as the medium of blessing to the nations, and as the lawgiver to his descendants. God had known him,'--that is, had lovingly brought hint into close relations with Himself, not for his own sake only, but, much more, that he might be a channel of grace to Israel and the world. His commandment' to his descendants was to lead to their worship of Jehovah and their upright living, and these again to their possession of the blessings promised to Abraham. That purpose would be aided by the knowledge of the judgment on Sodom, its source, and its cause, and therefore Abraham was admitted into the council chamber of Jehovah. The insight given to God's friends is given that they may more fully benefit men by leading them into paths of righteousness, on which alone they can be met by God's blessings.

The strongly figurative representation in Gen. 19:20-21, according to which Jehovah goes down to ascertain whether the facts of Sodom's sin correspond to the report of it, belongs to the early stage of revelation, and need not surprise us, but should impress on us the gradual character of the divine Revelation, which would have been useless unless it had been accommodated to the mental and spiritual stature of its recipients. Nor should it hide from us the lofty conception of God's long-suffering justice, which is presented in so childlike a form. He does not judge after … the hearing of His ears,' nor smite without full knowledge of the sin. A later stage of revelation puts the same thought in language less strange to us, when it teaches that the Lord is a God of knowledge, and by Him actions are weighed,' and in His balances many a false estimate, both of virtuous and vicious acts, is corrected, and retribution is always exactly adjusted to the deed.

But the main importance of the incident is in the wonderful picture of Abraham's intercession, which, in like manner, veils, under a strangely sensuous representation, lofty truths for all ages. It is to be noted that the divine purpose expressed in I will go down now, and see,' is fulfilled in the going of the two (men or angels) towards Sodom; therefore Jehovah was in them. But He was also in the One before whom Abraham stood. The first great truth enshrined in this part of the story is that the friend of God is compassionate even of the sinful and degraded. Abraham did not intercede for Lot, but for the sinners in Sodom. He had periled his life in warfare for them; he now pleads with God for them. Where had he learned this brave pity? Where but from the God with whom he lived by faith? How much more surely will real communion with Jesus lead us to look on all men, and especially on the vicious and outcast, with His eyes who saw the multitudes as sheep without a shepherd, torn, panting, scattered, and lying exhausted and defenseless! Indifference to the miseries and impending dangers of Christless men is impossible for any whom He calls not servants, but friends.'

Again, we are taught the boldness of pleading which is permitted to the friend of God, and is compatible with deepest reverence. Abraham is keenly conscious of his audacity, and yet, though he knows himself to be but dust and ashes, that does not stifle his petitions. His was the holy importunity' which Jesus sent forth for our imitation. The word so rendered in Luke 11:8, which is found in the New Testament there only, literally means shamelessness,' and is exactly the disposition which Abraham showed here. Not only was he persistent, but he increased his expectations with each partial granting of his prayer. The more God gives, the more does the true suppliant expect and crave; and rightly so, for the gift to be given is infinite, and each degree of possession enlarges capacity so as to fit to receive more, and widens desire. What contented us to-day should not content us to-morrow.

Again, Abraham is bold in appealing to a law to which God is bound to conform. Shall not the Judge of all the earth do right?' is often quoted with an application foreign to its true meaning. Abraham was not preaching to men trust that the most perplexing acts of God would be capable of full vindication if we knew all, but he was pleading with God that His acts should be plainly accordant with the idea of justice planted by Him in us. The phrase is often used to strengthen the struggling faith that,

"All is right which seems most wrong,If it be His sweet will.'

But it means not Such and such a thing must be right because God has done it,' but Such and such a thing is right, therefore God must do it.' Of course, our conceptions of right are not the absolute measure of the divine acts, and the very fact which Abraham thought contrary to justice is continually exemplified in Providence, that the righteous should be as the wicked' in regard to earthly calamities affecting communities. So far Abraham was wrong, but the spirit of his remonstrance was wholly right.

Again, we learn the precious lesson that prayer for others is a real power, and does bring down blessings and avert evils. Abraham did not here pray for Lot, but yet God remembered Abraham, and sent Lot out of the midst of the overthrow' (Gen. 19:29), so that there had been unrecorded intercession for him too. The unselfish desires for others, that exhale from human hearts under the influence of the love which Christ plants in us, do come down in blessings on others, as the moisture drawn up by the sun may descend in fructifying rain on far-off pastures of the wilderness. We help one another when we pray for one another.

The last lesson taught is that righteous' men are indeed the salt of the earth,' not only preserving cities and nations from further corruption, but procuring for them further existence and probation. God holds back His judgments so long as hope of amendment survives, and will not destroy for the ten's sake.'

The Intercourse Of God And His Friend

Genesis 18:16-33

We have seen that the fruit of Abraham's faith was God's entrance into close covenant relations with him; or, as James puts it, It was reckoned unto him for righteousness; and he was called the friend of God.' This incident shows us the intercourse of the divine and human friends in its familiarity, mutual confidence, and power. It is a forecast of Christ's own profound teachings in His parting words in the upper chamber, concerning the sweet and wondrous intercourse between the believing soul and the in-dwelling God.

1. The Friend Of God Catches A Gleam Of Divine Pity And Tenderness.

Abraham has no relations with the men of Sodom. Their evil ways would repel him; and he would be a stranger among them still more than among the Canaanites, whose iniquity was not yet full.' But though he has no special bonds with them, he cannot but melt with tender compassion when he hears their doom. Communion with the very Source of all gentle love has softened his heart, and he yearns over the wicked and fated city. Where else than from his heavenly Friend could he have learned this sympathy? It wells up in this chapter like some sudden spring among solemn solitude's--the first instance of that divine charity which is the best sign that we have been with God, and have learned of Him. All that the New Testament teaches of love to God, as necessarily issuing in love to man, and of the true love to man as overleaping all narrow bounds of kindred, country, race, and ignoring all questions of character, and gushing forth in fullest energy towards the sinners in danger of just punishment, is here in germ. The friend of God must be the friend of men; and if they be wicked, and he sees the frightful doom which they do not see, these make his pity the deeper. Abraham does not contest the justice of the doom. He lives too near his friend not to know that sin must mean death. The effect of friendship with God is not to make men wish that there were no judgments for evil-doers, but to touch their hearts with pity, and to stir them to intercession and to effort for their deliverance.

2. The Friend Of God Has Absolute Trust In The Rectitude Of His Acts.

Abraham's remonstrance, if we may call it so, embodies some thoughts about the government of God in the world which should be pondered.

His first abrupt question, flung out without any reverential preface, assumes that the character of God requires that the fate of the righteous should be distinguished from that of the wicked. The very brusqueness of the question shows that he supposed himself to be appealing to an elementary and indubitable law of God's dealings. The teachings of the Fall and of the Flood had graven deep on his conscience the truth that the same loving Friend must needs deal out rewards to the good and chastisement to the bad. That was the simple faith of an early time, when problems like those which tortured the writers of the seventy-third Psalm, or of Job and Ecclesiastes, had not yet disturbed the childlike trust of the friend of God, because no facts in his experience had forced them on him. But the belief which was axiomatic to him, and true for his supernaturally shaped life with its special miracles and visible divine guard, is not the ultimate and irrefragable principle which he thought it. In widespread calamities the righteous are blended with the wicked in one bloody ruin; and it is the very misery of such judgments that often the sufferers are not the wrongdoers, but that the fathers eat the sour grapes, and the children's teeth are set on edge. The whirlwind of temporal judgments makes no distinctions between the dwellings of the righteous and the wicked, but levels them both. No doubt, the fact that the impending destruction was to be a direct Divine interposition of a punitive kind made it more necessary that it should be confined to the actual culprits. No doubt, too, Abraham's zeal for the honor of God's government was right. But his first plea belongs to the stage of revelation at which he stood, not to that of the New Testament, which teaches that the eighteen on whom the tower in Siloam fell were not sinners above all men in Jerusalem. Abraham's confidence in God's justice, not Abraham's conceptions of what that justice required, is to be imitated. A friend of God will hold fast by the faith that His way is perfect,' and will cherish it even in the presence of facts more perplexing than any which met Abraham's eyes.

Another assumption in his prayer is that the righteous are sources of blessing and shields for the wicked. Has he there laid hold of a true principle? Certainly, it is indeed the law that every man shall bear his own burden,' but that law is modified by the operation of this other, of which God's providence is full. Many a drop of blessing trickles from the wet fleece to the dry ground. Many a stroke of judgment is carried off harmlessly by the lightning conductor. Where God's friends are inextricably mixed up with evil-doers, it is not rare to see diffused blessings which are destined indeed primarily for the former, but find their way to the latter. Christians are the salt of the earth' in this sense too, that they save corrupt communities from swift destruction, and for their sakes the angels delay their blow. In the final resort, each soul must reap its own harvest from its own deeds; but the individualism of Christianity is not isolation. We are bound together in mysterious community, and a good man is a fountain of far-flowing good. The truest saviors of society' are the servants of God.

A third principle is embodied in the solemn question, Shall not the Judge of all the earth do right?' This is not meant in its bearing here, as we so often hear it quoted, to silence man's questionings as to mysterious divine acts, or to warn us from applying our measures of right and wrong to these. The very opposite thought is conveyed; namely, the confidence that what God does must approve itself as just to men. He is Judge of all the earth, and therefore bound by His very nature, as by His relations to men, to do nothing that cannot be pointed to as inflexibly right. If Abraham had meant, What God does, must needs be right, therefore crush down all questions of how it accords with thy sense of justice,' he would have been condemning his own prayer as presumptuous, and the thought would have been entirely out of place. But the appeal to God to vindicate His own character by doing what shall be in manifest accord with His name, is bold language indeed, but not too bold, because it is prompted by absolute confidence in Him. God's punishments must be obviously righteous to have moral effect, or to be worthy of Him.

But true as the principle is, it needs to be guarded. Abraham himself is an instance that men's conceptions of right do not completely correspond to the reality. His notion of right' was, in some particulars, as his life shows, imperfect, rudimentary, and far beneath New Testament ideas. Conscience needs education. The best men's conceptions of what befits divine justice are relative, progressive; and a shifting standard is no standard. It becomes us to be very cautious before we say to God, This is the way. Walk Thou in it,' or dismiss any doctrine as untrue on the ground of its contradicting our instincts of justice.

3. The Friend Of God Has Power With God.

Shall I hide from Abraham that thing which I do?' The divine Friend recognizes the obligation of confidence. True friendship is frank, and cannot bear to hide its purposes. That one sentence in its bold attribution of alike feeling to God leads us deep into the Divine heart, and the sweet reality of his amity. Insight into His will ever belongs to those who live near Him. It is the beginning of the long series of disclosures of the secret of the Lord' to them that fear Him,' which is crowned by henceforth I call you not servants; but … friends; for all things that I have heard of My Father I have made known unto you.' So much for the divine side of the communion.

On the human side, we are here taught the great truth, that God's friends are intercessors, whose voice has a mysterious but most real power with God. If it be true, that, in general terms, the righteous are shields and sources of blessing to the unholy, it is still more distinctly true that they have access to God's secret place with petitions for others as well as for themselves. The desires which go up to God, like the vapors exhaled to heaven, fall in refreshing rain on spots far away from that whence they rose. In these days we need to keep fast hold of our belief in the efficacy of prayer for others and for ourselves. God knows Himself and the laws of His government a great deal better than any one besides does; and He has abundantly shown us in His Word, and by many experiences, that breath spent in intercession is not wasted. In these old times, when worship was mainly sacrificial, this wonderful instance of pure intercession meets us, an anticipation of later times. And from thence onwards there has never failed proof to those who will look for it, that God's friends are true priests, and help their brethren by their prayers. Our voices should rise like a fountain night and day' for men. But there is a secret distrust of the power, and a flagrantly plain neglect of the duty, of intercession nowadays, which need sorely the lesson that God remembered Abraham' and delivered Lot. Luther, in his rough, strong way, says: If I have a Christian who prays to God for me, I will be of good courage, and be afraid of nothing. If I have one who prays against me, I had rather have the Grand Turk for my enemy.'

The tone of Abraham's intercession may teach us how familiar the intercourse with the Heavenly Friend may be. The boldest words from a loving heart, jealous of God's honor, are not irreverent in His eyes. This prayer is abrupt, almost rough. It sounds like remonstrance quite as much as prayer. Abraham appeals to God to take care of His name and honor, as if he had said, If Thou doest this, what will the world say of Thee, but that Thou art unmerciful? But the grand confidence in God's character, the eager desire that it should be vindicated before the world, the dread that the least film should veil the silvery whiteness or the golden luster of His name, the sensitiveness for His honor--these are the effects of communion with Him; and for these God accepts the bold prayer as truer reverence than is found in many more guarded and lowly sounding wards. Many conventional proprieties of worship may be broken just because the worship is real. The frequent sputter shows that the soul's depths boil in earnest.' We may learn, too, that the most loving familiarity never forgets the fathomless gulf between God and it. Abraham remembers that he is dust and ashes'; he knows that he is venturing much in speaking to God. His pertinacious prayers have a recurring burden of lowly recognition of his place. Twice he heralds them with I have taken upon me to speak unto the Lord'; twice with Oh let not the Lord be angry.' Perfect love casts out fear and deepens reverence. We may come with free hearts, from which every weight of trembling and every cloud of doubt has been lifted. But the less the dread, the lower we shall bow before the Loftiness which we love. We do not pray aright until we tell God everything. The' boldness' which we as Christians ought to have, means literally a frank speaking out of all that is in our hearts. Such boldness and access with confidence' will often make short work of so-called seemly reverence, but it will never transgress by so much as a hair's-breadth the limits of lowly, trustful love.

Abraham's persistency may teach us a lesson. If one might so say, he hangs on God's skirt like a burr. Each petition granted only encourages him to another. Six times he pleads, and God waits till he has done before He goes away; He cannot leave His friend till that friend has said all his say. What a contrast the fiery fervor and unwearying pertinacity of Abraham's prayers make to the stiff formalism of the intercessions one is familiar with! The former are like the successive pulses of a volcano driving a hot lava stream before it; the latter, like the slow flow of a glacier, cold and sluggish. Is any part of our public or private worship more hopelessly formal than our prayers for others? This picture from the old world may well shame our languid petitions, and stir us up to a holy boldness and persistence in prayer. Our Savior Himself teaches that men ought always to pray, and not to faint,' and Himself recommends to us a holy importunity, which He teaches us to believe is, in mysterious fashion, a power with God. He gives room for such patient continuance in prayer by sometimes delaying the apparent answer, not because He needs to be won over to bless, but because it is good for us to draw near, and to keep near, the Lord. He is ever at the door, ready to open, and if sometimes, like Rhoda to Peter, He does not open immediately, and we have to keep knocking, it is that our desires may increase by delay, and so He may be able to give a blessing, which will be the greater and sweeter for the tarrying.

So the friendship is manifested on both sides: on God's, by disclosure of His purpose and compliance with His friend's request; on Abraham's, by speech which is saved from irreverence by love, and by prayer which is acceptable to God by its very importunity. Jesus Christ has promised us the highest form of such friendship, when He has said, I have called you friends: for all things that I have heard of My Father I have made known unto you'; and again, If ye abide in He … ye shall ask what ye will, and it shall be done unto you.'

MHCC: Gen 18:1-8

Abraham was waiting to entertain any weary traveller, for inns were not to be met with as among us. While Abraham was thus sitting, he saw three men coming. These were three heavenly beings in human bodies. Some think they were all created angels; others, that one of them was the Son of God, the Angel of the covenant. Washing the feet is customary in those hot climates, where only sandals are worn. We should not be forgetful to entertain strangers, for thereby some have entertained angels unawares, Heb 13:2; nay, the Lord of angels himself; as we always do, when for his sake we entertain the least of his brethren. Cheerful and obliging manners in showing kindness, are great ornaments to piety. Though our condescending Lord vouchsafes not personal visits to us, yet still by his Spirit he stands at the door and knocks; when we are inclined to open, he deigns to enter; and by his gracious consolations he provides a rich feast, of which we partake with him, Rev 3:20.

MHCC: Gen 18:9-15

Where is Sarah thy wife? was asked. Note the answer, In the tent. Just at hand, in her proper place, occupied in her household concerns. There is nothing got by gadding. Those are most likely to receive comfort from God and his promises, who are in their proper place, and in the way of their duty, Luk 2:8. We are slow of heart to believe, and need line upon line to the same purport. The blessings others have from common providence, believers have from the Divine promise, which makes them very sweet, and very sure. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. Sarah thinks this too good news to be true; she laughed, and therefore cannot as yet find in her heart to believe it. Sarah laughed. We might not have thought there was a difference between Sarah's laughter and Abraham's, Luk 17:17; but He who searches the heart, saw that the one sprung from unbelief, and the other from faith. She denied that she had laughed. One sin commonly brings in another, and it is not likely we shall strictly keep to truth, when we question the Divine truth. But whom the Lord loves he will rebuke, convict, silence, and bring to repentance, and if they sin before him.

MHCC: Gen 18:16-22

The two who are supposed to have been created angels went toward Sodom. The one who is called Jehovah throughout the chapter, continued with Abraham, and would not hide from him the thing he intended to do. Though God long forbears with sinners, from which they fancy that the Lord does not see, and does not regard; yet when the day of his wrath comes, he will look toward them. The Lord will give Abraham an opportunity to intercede with him, and shows him the reason of his conduct. Consider, as a very bright part of Abraham's character and example, that he not only prayed with his family, but he was very careful to teach and rule them well. Those who expect family blessings must make conscience of family duty. Abraham did not fill their heads with matters of doubtful dispute; but he taught them to be serious and devout in the worship of God, and to be honest in their dealings with all men. Of how few may such a character be given in our days! How little care is taken by masters of families to ground those under them in the principles of religion! Do we watch from sabbath to sabbath whether they go forward or backward?

MHCC: Gen 18:23-33

Here is the first solemn prayer upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham prayed earnestly that Sodom might be spared, if but a few righteous persons should be found in it. Come and learn from Abraham what compassion we should feel for sinners, and how earnestly we should pray for them. We see here that the effectual, fervent prayer of a righteous man avails much. Abraham, indeed, failed in his request for the whole place, but Lot was miraculously delivered. Be encouraged then to expect, by earnest prayer, the blessing of God upon your families, your friends, your neighbourhood. To this end you must not only pray, but you must live like Abraham. He knew the Judge of all the earth would do right. He does not plead that the wicked may be spared for their own sake, or because it would be severe to destroy them, but for the sake of the righteous who might be found among them. And righteousness only can be made a plea before God. How then did Christ make intercession for transgressors? Not by blaming the Divine law, nor by alleging ought in extenuation or excuse of human guilt; but by pleading HIS OWN obedience unto death.

Matthew Henry: Gen 18:1-8

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.

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: Gen 18:9-15

These heavenly guests (being sent to confirm the promise lately made to Abraham, that he should have a son by Sarah), while they are receiving Abraham's kind entertainment, they return his kindness. He receives angels, and has angels' rewards, a gracious message from heaven, Mat 10:41.

I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb 11:11. It was the modest usage of that time that the women did not sit at meat with men, at least not with strangers, but confined themselves to their own apartments; therefore Sarah is here out of sight: but she must not be out of hearing. The angels enquire (Gen 18:9), Where is Sarah thy wife? By naming her, they gave intimation enough to Abraham that, though they seemed strangers, yet they very well knew him and his family. By enquiring after her, they showed a friendly kind concern for the family and relations of one whom they found respectful to them. It is a piece of common civility, which ought to proceed from a principle of Christian love, and then it is sanctified. And, by speaking of her (she over-hearing it), they drew her to listen to what was further to be said. Where is Sarah thy wife? say the angels. " Behold in the tent, "says Abraham. "Where should she be else? There she is in her place, as she uses to be, and is now within call."Note, 1. The daughters of Sarah must learn of her to be chaste, keepers at home, Tit 2:5. There is nothing got by gadding. 2. Those are most likely to receive comfort from God and his promises that are in their place and in the way of their duty, Luk 2:8.

II. The promise is then renewed and ratified, that she should have a son (Gen 18:10): " I will certainly return unto thee, and visit thee next time with the performance, as now I do with the promise."God will return to those that bid him welcome, that entertain his visits: "I will return thy kindness, Sarah thy wife shall have a son; "it is repeated again, Gen 18:14. Thus the promises of the Messiah were often repeated in the Old Testament, for the strengthening of the faith of God's people. We are slow of heart to believe, and therefore have need of line upon line to the same purport. This is that word of promise which the apostle quotes (Rom 9:9) as that by the virtue of which Isaac was born. Note, 1. The same blessings which others have from common providence believers have from the promise, which makes them very sweet and very sure. 2. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. They are born by the word of God, 1Pe 1:23.

III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it: Sarah laughed within herself, Gen 18:12. It was not a pleasing laughter of faith, like Abraham's (Gen 17:17), but it was a laughter of doubting and mistrust. Note, The same thing may be done from very different principles, of which God only, who knows the heart, can judge. The great objection which Sarah could not get over was her age: " I am waxed old, and past childbearing in the course of nature, especially having been hitherto barren, and (which magnifies the difficulty) my lord is old also. "Observe here, 1. Sarah calls Abraham her lord; it was the only good word in this saying, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives. 1Pe 3:6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph 5:33. And thus must we be apt to take notice of what is spoken decently and well, to the honour of those that speak it, though it may be mixed with that which is amiss, over which we should cast a mantle of love. 2. Human improbability often sets up in contradiction to the divine promise. The objections of sense are very apt to stumble and puzzle the weak faith even of true believers. It is hard to cleave to the first Cause, when second causes frown. 3. Even where there is true faith, yet there are often sore conflicts with unbelief, Sarah could say, Lord, I believe (Heb 11:11), and yet must say, Lord, help my unbelief.

IV. The angel reproves the indecent expressions of her distrust, Gen 18:13, Gen 18:14. Observe, 1. Though Sarah was now most kindly and generously entertaining these angels, yet, when she did amiss, they reproved her for it, as Christ reproved Martha in her own house, Luk 10:40, Luk 10:41. If our friends be kind to us, we must not therefore be so unkind to them as to suffer sin upon them. 2. God gave this reproof to Sarah by Abraham her husband. To him he said, Why did Sarah laugh? perhaps because he had not told her of the promise which had been given him some time before to this purport, and which, if he had communicated it to her with its ratifications, would have prevented her from being so surprised now. Or Abraham was told of it that he might tell her of it. Mutual reproof, when there is occasion for it, is one of the duties of the conjugal relation. 3. The reproof itself is plain, and backed with a good reason: Wherefore did Sarah laugh? Note, It is good to enquire into the reason of our laughter, that it may not be the laughter of the fool, Ecc 7:6. "Wherefore did I laugh?"Again, Our unbelief and distrust are a great offence to the God of heaven. He justly takes it ill to have the objections of sense set up in contradiction to his promise, as Luk 1:18. 4. Here is a question asked which is enough to answer all the cavils of flesh and blood: Is any thing too hard for the Lord? (Heb. too wonderful ), that is, (1.) Is any thing so secret as to escape his cognizance? No, not Sarah's laughing, though it was only within herself. Or, (2.) Is any thing so difficult as to exceed his power? No, not the giving of a child to Sarah in her old age.

V. Sarah foolishly endeavours to conceal her fault (Gen 18:15): She denied, saying, I did not laugh, thinking nobody could contradict her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. Now, 1. There seems to be in Sarah a retraction of her distrust. Now she perceived, by laying circumstances together, that it was a divine promise which had been made concerning her, she renounced all doubting distrustful thoughts about it. But, 2. There was withal a sinful attempt to cover a sin with a lie. It is a shame to do amiss, but a greater shame to deny it; for thereby we add iniquity to our iniquity. Fear of a rebuke often betrays us into this snare. See Isa 57:11, Whom hast thou feared, that thou hast lied? But we deceive ourselves if we think to impose upon God; he can and will bring truth to light, to our shame. He that covers his sin cannot prosper, for the day is coming which will discover it.

Matthew Henry: Gen 18:16-22

The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature. Sodom is to be destroyed, and they must do it, Gen 19:13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked towards Sodom (Gen 18:16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exo 14:24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard, yet, when the day of his wrath comes, he will look towards them. 2. That they went towards Sodom (Gen 18:22), and accordingly we find two of them at Sodom, Gen 19:1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (Gen 18:23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah , or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here,

I. The honour Abraham did to his guests: He went with them to bring them on the way, as one that was loth to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility proper to be shown to our friends; but it must be done as the apostle directs (3Jo 1:6), after a godly sort.

II. The honour they did to him; for those that honour God he will honour. God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself (ch. 17), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,

1. God's friendly thoughts concerning Abraham, Gen 18:17-19, where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he would not have been thus favoured; but he that loves to walk with wise men shall be wise, Pro 13:20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham ) that thing which I do? "Can I go about such a thing, and not tell Abraham?"Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet-council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other reasons: -

(1.) Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for and great things in store for. He is to become a great nation; and not only so, but in the Messiah, who is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Psa 25:14; Pro 3:32. Those who by faith live a life of communion with God cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential practical knowledge. They have a better insight than others into what is present (Hos 14:9; Psa 107:43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort.

(2.) Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, Gen 18:19. Consider this, [1.] As a very bright part of Abraham's character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, First, God having made the covenant with him and his seed, and his household being circumcised pursuant to that, he was very careful to teach and rule them well. Those that expect family blessings must make conscience of family duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work. Secondly, Abraham took care not only of his children, but of his household; his servants were catechized servants. Masters of families should instruct and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. Thirdly, Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord, that religion might flourish in his family when he was in his grave. Fifthly, His doing this was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises that make conscience of their duty. [2.] As the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath shall be given, Mat 13:12; Mat 25:29. Those that make a good use of their knowledge shall know more.

2. God's friendly talk with Abraham, in which he makes known to him purpose concerning Sodom, and allows him a liberty of application to him about the matter. (1.) He tells him of the evidence there was against Sodom: The cry of Sodom is great, Gen 18:20. Note, Some sins, and the sins of some sinners, cry aloud to heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking that it even urged God to punish. (2.) The enquiry he would make upon this evidence: I will go down now and see, Gen 18:21. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, [1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. [2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. [3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa 59:16.

Matthew Henry: Gen 18:23-33

Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had revealed to Abraham his purposes concerning Sodom; now from this Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good when it furnishes us with matter for prayer and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe,

I. The solemnity of Abraham's address to God on this occasion: Abraham drew near, Gen 18:23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer 30:21. "Shall Sodom be destroyed, and I not speak one good word for it?"2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job 31:37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev 10:3.

II. The general scope of this prayer. It is the first solemn prayer we have upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of the Sodomites; he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day. 1. He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity, having an eye particularly to just Lot, whose disingenuous carriage towards him he had long since forgiven and forgotten, witness his friendly zeal to rescue him before by his sword and now by his prayers. 2. He improves this into a petition that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer to his first address, Gen 18:26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least of the same body of mankind. All we are brethren.

III. The particular graces eminent in this prayer.

1. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident.

(1.) That God will not destroy the righteous with the wicked, Gen 18:23. No, that be far from thee, Gen 18:25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom 3:5, Rom 3:6. Note, [1.] The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good: even in Sodom, one Lot. [2.] Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction with be made.

(2.) That the righteous shall not be as the wicked, Gen 18:25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous than what they are to the wicked, Isa 27:7.

(3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom 3:5, Rom 3:6. Note, [1.] God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all. [2.] That God Almighty never did nor ever will do any wrong to any of the creatures, either by withholding that which is right or by exacting more than is right, Job 34:10, Job 34:11.

2. Here is great humility.

(1.) A deep sense of his own unworthiness (Gen 18:27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, Gen 18:31. He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness - he is the Lord; and his own meanness - but dust and ashes. Note, [1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile before God, despicable, frail, and dying. [2.] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, 2Sa 7:18.

(2.) An awful dread of God's displeasure: O let not the Lord be angry (Gen 18:30), and again, Gen 18:32. Note, [1.] The importunity which believers use in their addresses to God is such that, if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Psa 80:4), for they are his delight (Pro 15:8), and he is pleased when he is wrestled with. [2.] That even when we receive special tokens of the divine favour we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things.

3. Here is great charity. (1.) A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two it is better to err in that extreme. (2.) A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom.

4. Here are great boldness and believing confidence. (1.) He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, Gen 18:24. (2.) He advanced upon God's concessions, again and again. As God granted much, he still begged more, with the hope of gaining his point. (3.) He brought the terms as low as he could for shame (having prevailed for mercy if there were but ten righteous ones in five cities), and perhaps so low that he concluded they would have been spared.

IV. The success of the prayer. He that thus wrestled prevailed wonderfully; as a prince he had power with God: it was but ask and have. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared it there were but ten righteous in it? Either, (1.) Because he owned that it deserved to be destroyed if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or, (2.) Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer 7:16; Jer 11:14; Jer 14:11.

V. Here is the breaking up of the conference, Gen 18:33. 1. The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away till Abraham had said all he had to say; for he is never weary of hearing prayer, Isa 59:1. 2. Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty. He returned to his place to observe what that event would be; and it proved that his prayer was heard, and yet Sodom was not spared, because there were not ten righteous in it. We cannot expect too little from man nor too much from God.

Keil-Delitzsch: Gen 18:1-5

When sitting, about mid-day, in the grove of Mamre, in front of his tent, Abraham looked up and unexpectedly saw three men standing at some distance from him ( עליו above him, looking down upon him as he sat), viz., Jehovah (Gen 18:13) and two angels (Gen 19:1); all three in human form. Perceiving at once that one of them was the Lord ( אדני , i.e., God), he prostrated himself reverentially before them, and entreated them not to pass him by, but to suffer him to entertain them as his guests: " Let a little water be fetched, and wash your feet, and recline yourselves ( השּׁען( sevle to recline, leaning upon the arm) under the tree ."- " Comfort your hearts: "lit., " strengthen the heart, "i.e., refresh yourselves by eating and drinking (Jdg 19:5; 1Ki 21:7). " For therefore (sc., to give me an opportunity to entertain you hospitably) have ye come over to your servant: " כּן על כּי does not stand for כּי כּן על ( Ges. thes. p. 682), but means "because for this purpose"(vid., Ewald , §353).

Keil-Delitzsch: Gen 18:6-8

When the three men had accepted the hospitable invitation, Abraham, just like a Bedouin sheikh of the present day, directed his wife to take three seahs (374 cubic inches each) of fine meal, and back cakes of it as quickly as possible ( עגּות round unleavened cakes baked upon hot stones); he also had a tender calf killed, and sent for milk and butter, or curdled milk, and thus prepared a bountiful and savoury meal, of which the guests partook. The eating of material food on the part of these heavenly beings was not in appearance only, but was really eating; an act which may be attributed to the corporeality assumed, and is to be regarded as analogous to the eating on the part of the risen and glorified Christ (Luk 24:41.), although the miracle still remains physiologically incomprehensible.

Keil-Delitzsch: Gen 18:9-15

During the meal, at which Abraham stood, and waited upon them as the host, they asked for Sarah, for whom the visit was chiefly intended. On being told that she was in the tent, where she could hear, therefore, all that passed under the tree in front of the tent, the one whom Abraham addressed as Adonai (my Lord), and who is called Jehovah in Gen 18:13, said, " I will return to thee ( חיּה כּעת ) at this time, when it lives again "( חיּה , reviviscens , without the article, Ges. §111, 2 b ), i.e., at this time next year; " and, behold, Sarah, thy wife, will (then) have a son ."Sarah heard this at the door of the tent; " and it was behind Him "( Jehovah ), so that she could not be seen by Him as she stood at the door. But as the fulfilment of this promise seemed impossible to her, on account of Abraham's extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, " Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee, "etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah's, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).

Keil-Delitzsch: Gen 18:16-19

After this conversation with Sarah, the heavenly guests rose up and turned their faces towards the plain of Sodom ( פּני על , as in Gen 19:28; Num 21:20; Num 23:28). Abraham accompanied them some distance on the road; according to tradition, he went as far as the site of the later Caphar barucha , from which you can see the Dead Sea through a ravine, - solitudinem ac terras Sodomae . And Jehovah said, "Shall I hide from Abraham what I propose to do? Abraham is destined to be a great nation and a blessing to all nations (Gen 12:2-3); for I have known, i.e., acknowledged him (chosen him in anticipative love, ידע as in Amo 3:2; Hos 13:4), that he may command his whole posterity to keep the way of Jehovah , to practise justice and righteousness, that all the promises may be fulfilled in them."God then disclosed to Abraham what he was about to do to Sodom and Gomorrah, not, as Kurtz supposes, because Abraham had been constituted the hereditary possessor of the land, and Jehovah , being mindful of His covenant, would not do anything to it without his knowledge and assent (a thought quite foreign to the context), but because Jehovah had chosen him to be the father of the people of God, in order that, by instructing his descendants in the fear of God, he might lead them in the paths of righteousness, so that they might become partakers of the promised salvation, and not be overtaken by judgment. The destruction of Sodom and the surrounding cities was to be a permanent memorial of the punitive righteousness of God, and to keep the fate of the ungodly constantly before the mind of Israel. To this end Jehovah explained to Abraham the cause of their destruction in the clearest manner possible, that he might not only be convinced of the justice of the divine government, but might learn that when the measure of iniquity was full, no intercession could avert the judgment-a lesson and a warning to his descendants also.

Keil-Delitzsch: Gen 18:20

"The cry of Sodom and Gomorrah, yea it is great; and their sin, yea it is very grievous."The cry is the appeal for vengeance or punishment, which ascends to heaven (Gen 4:10). The כּי serves to give emphasis to the assertion, and is placed in the middle of the sentence to give the greater prominence to the leading thought (cf. Ewald , §330).

Keil-Delitzsch: Gen 18:21-33

God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה , lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nah 1:8-9; Jer 4:27; Jer 5:10): כּלה is a noun, as Isa 10:23 shows, not an adverb, as in Exo 11:1. After this explanation, the men (according to Gen 19:1, the two angels) turned from thence to go to Sodom (Gen 18:22); but Abraham continued standing before Jehovah , who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah 's judicial wrath to Jehovah 's covenant grace ( Kurtz ), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah , but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by " communis erga quinque populos misericordia "( Calvin ), but by the love which springs from the consciousness that one's own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: "sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui ." There may be apparent folly in the words, " Wilt Thou also destroy the righteous with the wicked? "but they were only "violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum ." For Abraham added, " peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive ( נשׁא , to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein? "and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was " but dust and ashes "- "dust in his origin, and ashes in the end;"and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Gen 18:32) signifies " only this (one) time more, "as in Exo 10:17. This "seemingly commercial kind of entreaty is,"as Delitzsch observes, "the essence of true prayer. It is the holy ἀναίδεια , of which our Lord speaks in Luk 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own."With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah "went His way,"that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten " righteous persons "in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 18:1-15

8. Yahweh's visit to Abraham 18:1-15

Chapters 18 and 19 constitute one integrated story, but we shall consider it section by section. Like the Flood story, it has a chiastic structure this time focusing on the announcement of the destruction of Sodom (19:12-13).⁵²⁶ Again there is a mass destruction with only one man and his family escaping. Both stories end with intoxication and shameful treatment by children that has consequences for future generations.⁵²⁷

We perceive the Lord's gracious initiative toward Abraham in His visit to eat with the patriarch in his tent. This was a sign of intimate fellowship in Abraham's culture. On the basis of that close relationship God guaranteed the soon arrival of the promised heir. In response to Sarah's laugh of unbelief the Lord declared that nothing would be too difficult for Him.

This chapter and the next may seem at first reading to be extraneous to the purpose of the Abraham narrative, which is to demonstrate God's faithfulness to His promises to the patriarch. Notwithstanding they are not. Chapter 18 contributes the following.

1. It records another revelation (the sixth) in which God identified for the first time when the heir would appear (vv. 10, 14). With this revelation God strengthened Abraham's and especially Sarah's faith.

2. It fortifies Moses' emphasis on God's supernatural power at work to fulfill His divine promises (vv. 9-15).

3. As a literary device it provides an interlude in the story line and heightens suspense by prolonging the climax. We anticipate the arrival of the heir with mounting interest.

4. It presents Abraham as an intercessor, one of the roles of the prophets of whom Abraham was one of the first (cf. 20:7).

5. It records God's announcement of judgment on Sodom and Gomorrah (vv. 16-33), which follows in chapter 19.

"The noon encounter in this chapter and the night scene at Sodom in the next are in every sense a contrast of light and darkness. The former, quietly intimate and full of promise, is crowned by the intercession in which Abraham's faith and love show a new breadth of concern. The second scene is all confusion and ruin, moral and physical, ending in a loveless squalor which is even uglier than the great overthrow of the cities."⁵²⁸

"There is also a blatant contrast between how Abraham hosted his visitors (ch. 18) and how the Sodomites hosted the same delegation (ch. 19)."⁵²⁹

18:1 Abraham was living near Hebron at this time (cf. 13:18).

18:2 The "three men" were "the Lord" (the Angel of Yahweh, vv. 13, 17, 20, 33) and the "two angels" (19:1; 18:22) who later visited Lot. If Abraham had previously met the Angel of the Lord it seems likely that he would have recognized Him at once (cf. 17:1, 22). If he had not, Abraham became aware of who this Angel was during this interview (cf. v. 25).

18:3-11 Abraham's hospitality reflects oriental custom as practiced in his day and, in some respects, even today in the Middle East.⁵³⁰ He was behaving more wisely than he realized since he did not yet know that his guests were divine visitors (v. 8). "Where is Sarah?" (v. 9) recalls God's earlier questions about Adam (3:9) and Abel (4:9).

18:12 Sarah's laugh sprang from a spirit of unbelief due to long disappointment as is clear from the Lord's response to it (v. 14). Abraham's laugh (17:17) did not draw such a response.

18:13 The fact that the Lord knew Sarah had laughed and knew her thoughts demonstrated his supernatural knowledge to Abraham and Sarah. This would have strengthened their faith in what He told them.

18:14 The Lord's rhetorical question, one of the great statements of Scripture, reminded the elderly couple of His supernatural power and fortified their faith further (cf. Jer. 32:17, 27).

18:15 Sarah evidently denied that she had laughed from fear of the Lord's powers or from fear of offending Him. Again God built confidence in His word.

Believers should never doubt God's promises because nothing is impossible for Him.

Constable: Gen 18:16-33

9. Abraham's intercession for Lot 18:16-33

After God reviewed the reasons for sharing His plans for the destruction of Sodom with Abraham, He told the patriarch that He was about to investigate the wicked condition of that city. This news moved Abraham to ask God to be just in His dealings with the righteous there.

"A rhetorical question in each section--'Is anything too demanding for Yahweh?' [v. 14]; Shall not he who judges all the earth give right judgment?" [v. 25]--sounds the major motif of each unit [vv. 1-15 and vv. 16-33]. . . . In both units it is some kind of noise that provokes Yahweh--Sarah's laugh and Sodom's groans."⁵³¹

18:16-21 God chose to reveal His intention to destroy Sodom and Gomorrah to Abraham. He did so because of His plans for Abraham.

"In this section [vv. 1-21] we have an illustration of fellowship with God and some of its essential features. Fellowship is the crowning purpose of God's revelation (1 John 1:3). There is nothing higher than this, for man's life finds its complete fulfillment in union and communion with God. Notice the following elements:

"1. Sacred Intimacy. . . .

"2. Genuine Humility. . . .

"3. Special Revelation. -- Fellowship with God is always associated with the knowledge of His will. Servants do not know their master's purposes, but friends and intimates do. . . .

"4. Unique Association. -- The man who is in fellowship with God does not merely know the Divine will, but becomes associated with God in the carrying out of that will. . . ."⁵³²

18:22-33 This is the first time in Scripture that a man initiated a conversation with God. He prayed for the people of Sodom, not just Lot. Abraham's intercession raises several questions in the minds of thoughtful Bible students. Did Abraham succeed in his intercession since God destroyed Sodom and Gomorrah? Some interpreters believe he did not because he quit too soon.

". . . Abraham ceased asking before God ceased giving."⁵³³

This conclusion assumes that Abraham's primary purpose was to get God to demonstrate mercy and to spare the cities for the sake of their few righteous inhabitants (v. 24). While this idea was obviously in Abraham's mind, his primary purpose seems rather to have been to secure justice (i.e., deliverance) for the righteous minority in their wicked cities (vv. 23, 24). Secondarily, he wanted God to spare the cities. This interpretation finds support in Abraham's appeal to the justice of God rather than to His mercy (v. 25). This appeal was the basis of his intercession. Abraham was jealous for the reputation of Yahweh among his neighbors. If this was his primary purpose Abraham succeeded in obtaining justice for the righteous in Sodom and Gomorrah.

A second question arises from Abraham's method of interceding. Is his haggling with God an example we should follow? Evidently Abraham was not trying to wear God down by pressuring Him. Instead he was seeking clarification from God as to the extent of His mercy. He wanted to find out how merciful God would be in judging these cities.

Why did Abraham stop with 10 righteous people (v. 32)? Probably he thought there would be at least 10 righteous in those two cities. He overestimated righteous Lot's influence over his neighbors.

Will God spare a city or nation today because of the Christians in it? This passage is helpful in answering this question because in it we can see that a godly minority does play a role in influencing God's judgment. It can delay judgment by promoting godliness. However a godly minority may not prevent God's judgment if "sin is exceedingly grave" (v. 20). God does not always choose to remove the righteous from the wicked before He judges the wicked as He did in Lot's case. Nevertheless the Judge of all the earth does deal justly. We can see this when we take the long view. People alive now have yet to receive their final judgment from the divine Judge.

Abraham's shameless, bold persistence with God illustrates what Jesus had in mind when he taught the importance of these qualities in prayer (e.g., Luke 11:5-10; 18:1-8). Threefold repetition is common in Scripture, but Abraham's doubling of it gives his request even more solemnity and weight.

This chapter illustrates a progression in Abraham's relationship with God that is normal for those who have a relationship with Him.

1. God revealed Himself to Abraham (v. 1).

2. Abraham welcomed God's revelation (vv. 2-3).

3. Fellowship resulted (vv. 4-8). They ate together.

4. This fellowship led to further revelation and greater understanding of God's will (vv. 9-22).

5. Having learned of God's purpose to judge the sinners Abraham's response was to intercede for those under God's judgment (vv. 23-33).

"It is extremely difficult, if not impossible, to pray effectively for lost souls if one is not convinced that lostness will ultimately result in literal, eternal punishment."⁵³⁴

The outstanding lesson of this section is probably that since God is a righteous Judge He will not destroy the righteous with the wicked.⁵³⁵

Guzik: Gen 18:1-33 - The Promise of Isaac Confirmed

Genesis 18 - The Promise of Isaac Confirmed

A. Abraham meets some very important visitors.

1. (1-5) Abraham invites the LORD and two others to a meal.

Then the LORD appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, and said, "My Lord, if I have now found favor in Your sight, do not pass on by Your servant. Please let a little water be brought, and wash your feet, and rest yourselves under the tree. And I will bring a morsel of bread, that you may refresh your hearts. After that you may pass by, inasmuch as you have come to your servant." They said, "Do as you have said."

a. Then the LORD appeared: Apparently, this happened a short time later. In Genesis 17:21, God said Sarah would give birth one year later, and at this time, she is not yet pregnant. So this couldn't be more than three months after the events in Genesis 17.

b. Then the LORD appeared to him by the terebinth trees: Here again, the LORD came to Abraham in human appearance. This is another presentation of Jesus in human form before His incarnation.

i. We can assume that this was God, in the Person of Jesus Christ, appearing to Abraham before His incarnation and birth at Bethlehem. We assume this because of God the Father it says, No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him (John 1:18), and no man has ever seen God in the Person of the Father (1 Timothy 6:16). Therefore, if God appeared to someone in human appearance in the Old Testament (and no one has seen God the Father) it makes sense the appearance is of the eternal Son, the Second Person of the Trinity, before His incarnation in Bethlehem.

c. Behold, three men were standing by him: We don't know if Abraham immediately recognized who these visitors were. Though the LORD (in the Person of Jesus Christ) appeared to Abraham twice before (Genesis 12:7, 17:1), we don't know if Jesus looked the same each time, or if Abraham could just know who this was.

d. He ran from the tent door to meet them: According to his godliness and the customs of that culture, Abraham offered the hospitality of his house to these travelers.

2. (6-8) Sarah and Abraham prepare a meal for their visitors.

So Abraham hurried into the tent to Sarah and said, "Quickly, make ready three measures of fine meal; knead it and make cakes." And Abraham ran to the herd, took a tender and good calf, gave it to a young man, and he hastened to prepare it. So he took butter and milk and the calf which he had prepared, and set it before them; and he stood by them under the tree as they ate.

a. Abraham hurried into the tent: Again, to us this may seem to be overdoing it, but ancient culture had an extremely strong sense of hospitality to visitors. And it is also likely Abraham knew it was the LORD visiting him.

3. (9-10) God reconfirms His promise of a son.

Then they said to him, "Where is Sarah your wife?" So he said, "Here, in the tent." And He said, "I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son." (Sarah was listening in the tent door which was behind him.)

a. I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son: We may wonder why God repeated the promise again, so close to the time when He said it previously. After all, it seems God was silent about the promise for more than 13 years. Now He came personally to repeat it twice in three months.

b. Sarah your wife shall have a son: We need to hear God's promises over and over again. It is a way God uses to encourage and develop our faith: So then faith comes by hearing, and hearing by the word of God (Romans 10:17).

i. Perhaps also, Abraham and Sarah needed this visit to be an encouragement for them to do what they needed to do in bringing God's promise to pass - to have sexual relations.

4. (11-12) Sarah's reaction to God's promise.

Now Abraham and Sarah were old, well advanced in age; and Sarah had passed the age of childbearing. Therefore Sarah laughed within herself, saying, "After I have grown old, shall I have pleasure, my lord being old also?"

a. After I have grown old, shall I have pleasure? Sarah laughed within herself at this promise. She could not believe God would literally grant this child as the result of normal sexual relations.

i. Leupold translates Genesis 18:12, "After I have become worn out, have I enjoyed sexual delight and my lord too is an old man?" Leupold the observes, "The matter is not put very delicately by Sarah."

ii. It may be, even after the dramatic promises of Genesis 17, Abraham and Sarah had a way of "spiritualizing" God's promise, making it mean something other than what God intended. Here, God made it plain: Abraham and Sarah will have normal sexual relations and produce a baby.

iii. It is strangely characteristic of us to believe God's promise for a long, long, time, and endure through much discouragement along the way, until the promise is almost there, and then we find doubt. We are grateful that He is greater than our doubts.

b. Sarah had passed the age of childbearing: By all outward circumstance, there was good reason for Sarah to "spiritualize" the promise and laugh at its literal meaning. She had passed the age of childbearing, which literally seems to mean, "the manner of women had ceased to be with Sarah." She had stopped menstruating and had gone through menopause.

i. Even accounting for their long lives (Abraham lived to be 175 and Sarah 127), they were both well past middle age. It would take a miracle of God for them to have literal children through normal means.

c. Therefore Sarah laughed within herself: Significantly, this is what Sarah (and Abraham) most wanted all their lives. Yet, they find it so hard to believe God's promise when He says He will grant it to them.

5. (13-15) God answers Sarah's laugh.

And the LORD said to Abraham, "Why did Sarah laugh, saying, 'Shall I surely bear a child, since I am old?' Is anything too hard for the LORD? At the appointed time I will return to you, according to the time of life, and Sarah shall have a son." But Sarah denied it, saying, "I did not laugh," for she was afraid. And He said, "No, but you did laugh!"

a. Why did Sarah laugh: God heard Sarah's laugh even though she laughed within herself. There was nothing hidden before the LORD.

i. We might live very differently if we remembered that God hears and knows everything we think and say.

b. At the appointed time I will return to you: We might think God would say, "I gave you this promise twice and twice you laughed at it. That's it! No more promise. I'll take it to someone who will appreciate it." Instead, God responded by dealing with her sin of unbelief, but not by taking away the promise.

i. If we are faithless, He remains faithful; He cannot deny Himself (2 Timothy 2:13).

c. Is there anything too hard for the LORD? Thankfully not, and God can also triumph even over our weak faith.

i. Hard is the same word for wonderful in Isaiah 9:6: For unto us a Child is born, Unto us a Son is given . . . And His name will be called Wonderful. Jesus is our "wonderful" One, and He isn't to hard or wonderful for God to give unto us.

d. The LORD said to Abraham: Significantly, God dealt with Abraham about this, not Sarah herself, because Abraham was the head of his home.

B. Abraham intercedes for the cities of Sodom and Gomorrah.

1. (16-19) God decides to reveal to Abraham the fate of Sodom and Gomorrah.

Then the men rose from there and looked toward Sodom, and Abraham went with them to send them on the way. And the LORD said, "Shall I hide from Abraham what I am doing, since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him."

a. Abraham went with them to send them on the way: As would be customary for a hospitable host in that day, Abraham will accompany his guests on their journey for a while as they depart.

b. Shall I hide from Abraham what I am doing: Because of what God would bring from Abraham (a great and mighty nation), and because Abraham had to be a great leader (that he may command his children and his household after him), God will reveal to Abraham what He will do with Sodom and Gomorrah.

i. This point is vital; God's purpose in this is not "gossip" with Abraham about what He will do, nor is it to satisfy Abraham's curiosity. God wanted to do something in Abraham's life through what He will reveal to him.

2. (20-21) God tells Abraham He will see if Sodom and Gomorrah are worthy of judgment.

And the LORD said, "Because the outcry against Sodom and Gomorrah is great, and because their sin is very grave, I will go down now and see whether they have done altogether according to the outcry against it that has come to Me; and if not, I will know."

3. (22-26) Abraham asks an important question: will God destroy the righteous with the wicked?

Then the men turned away from there and went toward Sodom, but Abraham still stood before the LORD. And Abraham came near and said, "Would You also destroy the righteous with the wicked? Suppose there were fifty righteous within the city; would You also destroy the place and not spare it for the fifty righteous that were in it? Far be it from You to do such a thing as this, to slay the righteous with the wicked, so that the righteous should be as the wicked; far be it from You! Shall not the Judge of all the earth do right?" So the LORD said, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes."

a. The men turned away from there and went toward Sodom, but Abraham still stood before the LORD: We see the two men are actually the angels who visited Sodom in Genesis 19. The third "man" in the party is actually the LORD Himself.

b. And Abraham came near: Abraham came near to the LORD. Effective intercession is a matter of drawing near to God so we can pray with His heart.

c. Would You also destroy the righteous with the wicked? In discussing this question, Abraham "reminded" the LORD of His own nature and principles (shall not the Judge of all the earth do right?) Abraham thought that God, as a righteous Judge could not punish the innocent the same way as the guilty.

i. Prayer is effective because it prays knowing who God is, and how God works in a particular situation. Effective prayer doesn't see itself as a passive spectator in what God does, but acts as if it must "remind" God in prayer.

ii. We might find it remarkable Abraham even cared about the people of Sodom and Gomorrah. He might have just prayed "LORD, get my nephew Lot out of there first," but he didn't. Abraham's heart was full of sorrow and compassion, even for the wicked of Sodom and Gomorrah.

d. If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes: God said this because Abraham asked. When Abraham drew near to the LORD and prayed according to God's revealed nature and will, God agreed. The LORD said that He would spare the city if there were 50 righteous there.

4. (27-33) Abraham bargains with God for Sodom and Gomorrah.

Then Abraham answered and said, "Indeed now, I who am but dust and ashes have taken it upon myself to speak to the Lord: Suppose there were five less than the fifty righteous; would You destroy all of the city for lack of five?" So He said, "If I find there forty-five, I will not destroy it." And he spoke to Him yet again and said, "Suppose there should be forty found there?" So He said, "I will not do it for the sake of forty." Then he said, "Let not the Lord be angry, and I will speak: Suppose thirty should be found there?" So He said, "I will not do it if I find thirty there." And he said, "Indeed now, I have taken it upon myself to speak to the Lord: Suppose twenty should be found there?" So He said, "I will not destroy it for the sake of twenty." Then he said, "Let not the Lord be angry, and I will speak but once more: Suppose ten should be found there?" And He said, "I will not destroy it for the sake of ten." So the LORD went His way as soon as He had finished speaking with Abraham; and Abraham returned to his place.

a. Suppose there were five less than the fifty righteous: Now the principle is established - God will not destroy the righteous with the wicked - now it is just a matter of numbers. How many righteous peole will God spare the city for?

i. Abraham's intercession was effective because it was specific. He talked about specific numbers with God, not in broad, general terms. Often our prayers are ineffective because we really don't ask the LORD to do anything. Instead we often just toss wishes up to heaven.

b. Let not the Lord be angry, and I will speak: Abraham continued his intercession with a "bold humility." He was not proud or arrogant before the LORD, but he still continued to ask.

i. Abraham's humility was demonstrated in that nowhere in his prayer did he ask "Why?" or did he demand that God explain Himself and His actions.

c. Suppose ten should be found there? Abraham was a skilled negotiator and he prevailed upon God to lower the number of righteous required to spare the city. First by units of five, then by units of ten, until the number settled at ten.

i. It is impossible to miss the persistence of Abraham in intercession. Why didn't he give it up at 40 or 50 and say simply "it's in the LORD's hands" or "the LORD will do what the LORD will do"? Because an intercessor must feel, at the moment of prayer, that the eternal destiny of men depends on his prayer.

ii. This is the kind of heart God wanted to draw out of Abraham - a heart that cared so much for people made in the image of God that he worked hard to intercede on behalf of a city that deserved judgment. This was the heart a great leader of a great and mighty nation needed to have.

iii. Remember, there is a sense in which all this negotiation was fruitless. There were not ten righteous people in the city, only four. The cities were destroyed. Yet God specifically revealed the fate of these cities to Abraham to draw out of him an intercessor's heart of love, so even before the time of Jesus Abraham could be conformed into the image of His Son (Romans 8:29) who is Himself an intercessor (Hebrews 7:25).

d. Abraham returned to his place: We wonder if Abraham should not have contined the negotiations because there were only four righteous in the city. Would God have spared the city for four if Abraham had asked? Perhaps Abraham felt Lot would surely have brought six people beyond his own family to God in his time in Sodom.

© 2006 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Gen 18:2

Q: In Gen 18:2, since Abraham bowed before kings, does this support the Catholic and Orthodox practice of bowing before images?

A: No, veneration of images is unbiblical because we are not to have graven images for worship according to the Second Commandment. However, regardless of a persons’ belief about veneration of images, this verse cannot be used to support bowing to images. In contrast to images,   1. Abraham bowed to show respect to a real person.

2. Abraham was showing respect to a pagan king, there was no veneration or any kind of religious honor.

3. Abraham did not pray to these kings. He also did not pray to God through these kings, as Orthodox claim to pray through the images to God.

One reader claimed that veneration is no different than respect within orthodox Christianity. However, that is not true, because orthodox pray to (or more precisely through), images to God and various saints. Yet they would not take their wife, child, parents, or someone else they respect, put them in front of them, and pray to them.

See When Cultists Ask p.28 for five additional reasons.

Bible Query: Gen 18:10

Q: In Gen 18:10,14 and Gen 21:1,2, does this teach that God impregnated Sarah, as Born Again Skeptic’s p.217 claims?

A: No. The atheist missed the point that God was not returning to impregnate Sarah, but God returned after the son was born. God only said three things about Sarah’s son.

1. God would visit them again next year as Genesis 18:10,14 says

2. God would fulfill his promise of Sarah having a Son as Genesis 21:1 says.

3. Most importantly, the son will be from Abraham (Genesis 17:15,17). To be precise, the son was from Abraham’s own body as Genesis 15:4 says.

Bible Query: Gen 18:14

Q: In Gen 18:10,14 and Gen 21:1,2, does this teach that God impregnated Sarah, as Born Again Skeptic’s p.217 claims?

A: No. The atheist missed the point that God was not returning to impregnate Sarah, but God returned after the son was born. God only said three things about Sarah’s son.

1. God would visit them again next year as Genesis 18:10,14 says

2. God would fulfill his promise of Sarah having a Son as Genesis 21:1 says.

3. Most importantly, the son will be from Abraham (Genesis 17:15,17). To be precise, the son was from Abraham’s own body as Genesis 15:4 says.

Evidence: Gen 18:1

"Abraham saw Him and knew it was the Lord, yet Abraham also clearly saw that He had a physical body. He both had feet to wash (vs.4) and a mouth to eat (vs.8). This passage clearly shows us the second person of the Trinity, our Lord Jesus Christ. The scripture cannot be denied, it is writ­ten, he that has the Son has life, he that does not have the Son does not have life.

Jesus said ...for if you do not believe that I am He, you shall die in your sins." Jay Fowler

Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Garis Besar)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Pendahuluan Kitab)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 18 (Pendahuluan Pasal)

Overview

Gen 18:1, The Lord appears to Abraham, who entertains angels; Gen 18:9, Sarah is reproved for laughing at the promise of a son; Gen 18:16, The destruction of Sodom is revealed to Abraham; Gen 18:23, Abraham makes intercession for the inhabitants.

Poole: Genesis 18 (Pendahuluan Pasal)

CHAPTER 18

The Lord appears to Abraham, Gen 18:1 . He sees three men, Gen 18:2 ; invites them, Gen 18:3-5 . They accept it, Gen 18:5 . He prepares for them a calf, &c.; they eat, Gen 18:6-8 . The promise of a son by Sarah renewed; the time appointed, Gen 18:9,10 . Sarah, being old, laughs, Gen 18:11,12 . God reproves her, Gen 18:13 ; and confirms the promise, Gen 18:14 . Her denial, and God’ s reply, Gen 18:15 . The men go towards Sodom, Gen 18:16 . God resolves to show Abraham his purpose to destroy Sodom, Gen 18:17 . The reason of it, Gen 18:18 . God’ s testimony of him, Gen 18:19 . God reveals his purpose to him, Gen 18:20-22 . Abraham’ s intercession for Sodom oft repeated, and God’ s condescension, Gen 18:23-32 .

1898 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 .

MHCC: Genesis (Pendahuluan Kitab)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 18 (Pendahuluan Pasal)

(Gen 18:1-8) The Lord appears to Abraham.

(Gen 18:9-15) Sarah's unbelief reproved.

(Gen 18:16-22) God reveals to Abraham the destruction of Sodom.

(Gen 18:23-33) Abraham's intercession for Sodom.

Matthew Henry: Genesis (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 18 (Pendahuluan Pasal)

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 cheerful obedience to the law of circumcision. Here is, I. The kind visit which God made him, and the kind entertainment which he gave to that visit (Gen 18:1-8). II. The matters discoursed of between them. 1. The purposes of God's love concerning Sarah (Gen 18:9-15). 2. The purposes of God's wrath concerning Sodom. (1.) The discovery God made to Abraham of his design to destroy Sodom (Gen 18:16-22). (2.) The intercession Abraham made for Sodom (Gen 18:23, etc.).

Constable: Genesis (Pendahuluan Kitab)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Garis Besar)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel." Journal of Biblical Literature 87 (1968):401-408.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Pendahuluan Kitab)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Pendahuluan Kitab)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 18 (Pendahuluan Pasal)

INTRODUCTION TO GENESIS 18

Another appearance of God to Abraham is here recorded; three persons are seen by him in an human form, whom he kindly invites to stop with him, and generously entertains them, Gen 18:1; they inquire concerning Sarah his wife, and one of them renews the promise of her bearing a son to him, which occasions laughter in her, for which she is reproved, Gen 18:9; upon their departure the Lord thought fit, for reasons given, to make known to Abraham his intention to destroy Sodom and Gomorrah, Gen 18:16; when Abraham intercedes for the preservation of those cities in a most importunate and affectionate manner, Gen 18:23.