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Text -- Genesis 18:1-15 (NET)

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Context
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.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Mamre a place where Abraham camped, probably a few km north of Hebron,an Amorite chief who was Abraham's ally, with Eshcol and Aner
 · Sarah the wife of Abraham and the mother of Isaac,daughter of Terah; wife of Abraham


Dictionary Themes and Topics: WOMAN | Pottery | Oven | Mill | Lord | Knead | Isaac | HOSPITALITY; HOST | Grove | Grace | GOD, 2 | GENESIS, 1-2 | Flour | ETHICS, III | Cook | Condescension of God | Communion | Bake | Abraham | ANGEL OF THE LORD | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Other
Bible Query , Evidence

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Commentary -- Word/Phrase Notes (per phrase)

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 hither...

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 - -- 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.

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 - -- These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some...

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

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

Wesley: Gen 18:9 - -- 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 s...

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

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

Wesley: Gen 18:12 - -- 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...

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.

JFB: Gen 18:1 - -- 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 f...

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

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

JFB: Gen 18:1 - -- 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.

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 - -- Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.

Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.

JFB: Gen 18:2 - -- 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 af...

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 - -- 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 th...

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 - -- 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 alwa...

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 - -- 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 wat...

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 - -- 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, a...

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 - -- A bowl of camel's milk ends the repast.

A bowl of camel's milk ends the repast.

JFB: Gen 18:8 - -- 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 Abr...

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

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

JFB: Gen 18:12 - -- Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to di...

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).

Clarke: Gen 18:1 - -- And the Lord appeared - See note on Gen 15:1

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

Clarke: Gen 18:1 - -- Sat in the tent door - For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. A custom still frequent a...

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 - נצבים עליו nitstsabim alaiv , were standing over against him; for if they had been standing by him, as our transl...

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. - The word is אדני Adonai , not יהוה Yehovah , for as yet Abraham did not know the quality of his guests. For an e...

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. - In these verses we find a delightful picture of primitive hospitality. In those ancient ...

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 - We have already heard of the oak grove of Mamre, Gen 12:6, and this was the second requisite for the refreshment of...

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 - This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigu...

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 - In those ancient days every traveler conceived he had a right to refreshment, when he needed it, at the first tent he me...

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

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 - The סאה seah , which is here translated measure, contained, according to Bishop Cumberland, about two gallons and ...

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 - Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire ...

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 - Nothing is more common in Hindostan than to see travelers and guests eating under the shade ...

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 - Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase accordi...

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 - And consequently, naturally speaking, conception could not take place; therefore if she have ...

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 - Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improba...

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. - So it appears that one of those three persons was Jehovah, and as this name is never given to any created being,...

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? - היפלא מיהוה דבר hayippale meihovah dabar , shall a word (or thing) be wonderful from the Lord? i...

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!

Calvin: Gen 18:1 - -- 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 pr...

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 - -- 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 th...

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 - -- 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 reas...

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 - -- 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, ...

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 - -- 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-ord...

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 - -- 9.Where is Sarah? Hitherto God permitted Abraham to discharge an obvious duty. But, having given him the opportunity of exercising charity, God now b...

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 - -- 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 ...

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 - -- 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 ...

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 - -- 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...

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 - -- 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, i...

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 - -- 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 procee...

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.

Defender: Gen 18:1 - -- 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, eve...

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" 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 ...

"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)."

TSK: Gen 18:1 - -- 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...

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 : 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 4...

TSK: Gen 18:3 - -- favour : Gen 32:5

favour : Gen 32:5

TSK: Gen 18:4 - -- 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 th...

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 : 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 exertio...

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 : 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

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 : 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...

TSK: Gen 18:9 - -- Where : Gen 4:9 in : Gen 24:67, Gen 31:33; Tit 2:5

TSK: Gen 18:10 - -- 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 ...

TSK: Gen 18:11 - -- 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 : 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 : Joh 2:25

Wherefore : Joh 2:25

TSK: Gen 18:14 - -- 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...

TSK: Gen 18:15 - -- 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; R...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 18:1-33 - -- - The Visit of the Lord to Abraham 2. השׂתחיה vayı̂śtachû "bow,"or bend the body in token of respect to God or man. The attitude...

- The Visit of the Lord to Abraham

2. השׂתחיה vayı̂śtachû "bow,"or bend the body in token of respect to God or man. The attitude varies from a slight inclination of the body to entire prostration with the forehead touching the ground.

6. סאה se 'ah a "seah,"about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.

This chapter describes Abraham’ s fellowship with God. On the gracious assurance of the Redeemer and Vindicator, "Fear not, I am thy shield and thy exceeding great reward,"he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, "I am God Almighty; walk before me and be perfect,"he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isa 41:8; Joh 14:23. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold purpose of drawing out and completing the faith of Sarah, and of communing with Abraham concerning the destruction of Sodom.

Gen 18:1-15

The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. "Three men stood before him."Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.

He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. "Bowed himself to the earth."This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.

Gen 18:3-5

O Lord. - Abraham uses the word אדני 'adonāy denoting one having authority, whether divine or not. This the Masorites mark as sacred, and apply the vowel points proper to the word when it signifies God. These men in some way represent God; for "the Lord"on this occasion appeared unto Abraham Gen 18:1. The number is in this respect notable. Abraham addresses himself first to one person Gen 18:3, then to more than one Gen 18:4-5. It is stated that "‘ they’ said, So do Gen 18:5, ‘ they’ did eat Gen 18:8, ‘ they’ said unto him, Where is Sarah thy wife"Gen 18:9. Then the singular number is resumed in the phrase "‘ and he said’ "Gen 18:10, and at length, "The Lord said unto Abraham"Gen 18:13, and then, "and he said"Gen 18:15. Then we are told "‘ the men’ rose up, and Abraham went with them"Gen 18:16. Then we have "The Lord said"twice Gen 18:17, Gen 18:20. And lastly, it is said Gen 18:22 "‘ the men’ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord."From this it appears that of the three men one, at all events, was the Lord, who, when the other two went toward Sodom, remained with Abraham while he made his intercession for Sodom, and afterward he also went his way. The other two will come before us again in the next chapter. Meanwhile, we have here the first explicit instance of the Lord appearing as man to man, and holding familiar conversation with him.

The narrative affords a pleasing instance of the primitive manners of the East. The hospitality of the pastoral tribes was spontaneous and unreserved. The washing of the feet, which were partly at least uncovered in walking, the reclining under the tree, and the offer of refreshment, are indicative of an unchanging rural simplicity. The phrases "a little water, a morsel of bread,"flow from a thoughtful courtesy. "Therefore are ye come."In the course of events it has so fallen out, in order that you might be refreshed. The brief reply is a frank and unaffected acceptance of the hospitable invitation.

Gen 18:6-8

Abraham hastened. - The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live cattle. But the cakes have to be kneaded and baked on the hearth, and the calf has to be killed and dressed. Abraham personally gives directions, Sarah personally attends to the baking, and the boy or lad - that is, the domestic servant whose business it is - kills and dresses the meat. Abraham himself attends upon his guests. "Three seahs."About three pecks, and therefore a superabundant supply for three guests. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exo 16:16. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. "Hearth cakes,"baked among the coals. "Butter"- seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East.

Gen 18:9-15

The promise to Sarah. The men now enter upon the business of their visit. "Where is Sarah thy wife?"The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. "I will certainly return unto thee."This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. "At the time of life;"literally the living time, seemingly the time of birth, when the child comes to manifest life. "Sarah thy wife shall have a son."Sarah hears this with incredulous surprise, and laughs with mingled doubt and delight. She knows that in the nature of things she is past child-bearing. "Is anything too hard for the Lord?"Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to him. She finds there is One present who rises above the sphere of nature. In her confusion and terror she denies that she laughed. But he who sees what is within, insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.

Verse 16-33

The conference concerning Sodom. The human manner of the interview is carried out to the end. Abraham convoys his departing guests. The Lord then speaks, apparently debating with himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. First. Abraham shall surely become a nation great and mighty, and therefore has the interest of humanity in this act of retribution on Sodom. All that concerns man concerns him. Second. Blessed in him shall be all the nations of the earth. Hence, he is personally and directly concerned with all the dealings of mercy and judgment among the inhabitants of the earth. Third. "I have known him."The Lord has made himself known to him, has manifested his love to him, has renewed him after his own image; and hence this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city, "to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him."The awful judgments of the Lord on Sodom, as before on the antediluvian world, are a warning example to all who are spared or hear of them. And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they will not continue to enjoy the benefits of the covenant of grace. For all these reasons it is meet that the secret of Lord be with him Psa 25:11.

Gen 18:20-22

The Lord now proceeds to unfold his design. There is justice in every step of the divine procedure. He comes down to inquire and act according to the merits of the case. The men now depart on their errand; but Abraham still stands before the Lord.

Gen 18:23-33

Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. "Dust and ashes."This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.

This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God Jam 2:23.

Poole: Gen 18:1 - -- In the heat of the day the time when travellers, especially in those hot contries, used to divert and refresh themselves.

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 as they seemed to be, though indeed they were angels in men’ s shape. Bowed himself toward the ground a respect usually paid to pers...

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 th...

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 ...

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 not that he saith or thought that this was their design, but an effect of Divine Providence. The meaning is, Th...

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 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. H...

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 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 di...

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 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 sh...

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 not in a visible shape, but with my powerful and effectual presence, to fulfil my promise. According to the time o...

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 .

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 not from joy and admiration, but from distrust and contempt, as if it were incredible. Heb. In her heart, i.e. she se...

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? Heb. Hid from God? So the sense is: Though she laughed only in her heart, it is not unknown to me. Or rather, ...

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 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 husb...

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.

Haydock: Gen 18:1 - -- Sitting, &c., that he might lose no opportunity of exercising hospitality.

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

Haydock: Gen 18:2 - -- 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...

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

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

Haydock: Gen 18:5 - -- Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)

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, or one epha; that is, three pecks and three pints, English corn measure. --- Flour, of the finest quality, similæ. --- Hearth, as be...

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

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 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....

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, 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)

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, as if the promise were incredible. --- My lord, or husband, which title of respect, 1 Peter iii. 6, commends. (Du Hamel)

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. 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.

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

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

Haydock: Gen 18:15 - -- 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 ...

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)

Gill: Gen 18:1 - -- 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...

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,.... To see if he could observe any passengers coming that way: and, lo, three men stood by him; having perhap...

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,.... He addressed himself to one of them who appeared to him to be the greatest and most honourable, either by the appearance of his...

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,.... Which was very refreshing to travellers in hot countries, who walked barefoot or i...

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,.... A piece or a loaf of bread, as De Dieu shows the word signifies; bread being put for all the necessaries of li...

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,.... In order to acquaint her with his guests, and to give proper instructions for providing food for th...

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,.... While Sarah and her maids were kneading the dough and making the cakes: and fetched a calf tender and good; a fi...

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,.... Jarchi says, it was the fat of the milk gathered from the top of it, he means cream, and is different both from butte...

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?.... One of them put the question; and so the Septuagint version renders it, "and he said unto him", ...

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,.... The same that put the question, Jehovah himself, as appears by what follows: I will certainly return unto thee according to the ti...

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,.... The one being ninety nine years of age, and the other eighty nine; and which is observ...

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,.... Not for joy of a son, and as pleased with it, believing so it would be; but as disbelieving it, and perhap...

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,.... This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears b...

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?.... Whose power is infinite; or "too wonderful" x, so wonderful and beyond all belief, that it can never be thought...

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,.... Some render the words, "Sarah lied" z; and indeed it was no other than a lie, to say she did not laugh w...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gen 18:1 The Hebrew noun translated “entrance” is an adverbial accusative of place.

NET Notes: Gen 18:2 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 recog...

NET Notes: Gen 18:3 Heb “do not pass by from upon your servant.”

NET Notes: Gen 18:4 The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the...

NET Notes: Gen 18:5 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 The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

NET Notes: Gen 18:7 The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: &#...

NET Notes: Gen 18:8 The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

NET Notes: Gen 18:9 The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

NET Notes: Gen 18:10 This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

NET Notes: Gen 18:11 Heb “it had ceased to be for Sarah [after] a way like women.”

NET Notes: Gen 18:12 The word “too” has been added in the translation for stylistic reasons.

NET Notes: Gen 18:13 The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umna...

NET Notes: Gen 18:14 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 believe...

NET Notes: Gen 18:15 Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

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 h...

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 appeare...

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 tho...

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...

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...

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 ...

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 ...

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Commentary -- Verse Range Notes

TSK Synopsis: Gen 18:1-33 - --1 The Lord appears to Abraham, who entertains angels.9 Sarah is reproved for laughing at the promise of a son.16 The destruction of Sodom is revealed ...

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 c...

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 noth...

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 hithe...

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 Abrah...

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...

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 s...

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 t...

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...

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 pr...

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 s...

Guzik: Gen 18:1-33 - --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 mea...

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Commentary -- Other

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...

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...

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...

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 ea...

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Introduction / Outline

JFB: Genesis (Book Introduction) GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gi...

JFB: Genesis (Outline) 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) FI...

TSK: Genesis (Book Introduction) 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 e...

TSK: Genesis 18 (Chapter Introduction) 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...

Poole: Genesis 18 (Chapter Introduction) 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 ...

MHCC: Genesis (Book Introduction) 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 ...

MHCC: Genesis 18 (Chapter Introduction) (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. ...

Matthew Henry: Genesis (Book Introduction) 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 ...

Matthew Henry: Genesis 18 (Chapter Introduction) 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 ...

Constable: Genesis (Book Introduction) Introduction Title Each book of the Pentateuch (the first five books of the Old Testam...

Constable: Genesis (Outline) Outline The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad m...

Constable: Genesis Bibliography Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Hey...

Haydock: Genesis (Book Introduction) THE BOOK OF GENESIS. INTRODUCTION. The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written li...

Gill: Genesis (Book Introduction) INTRODUCTION TO GENESIS This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in...

Gill: Genesis 18 (Chapter Introduction) 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 in...

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