Genesis 18 — AEB — Scriptura

About God promising to give Abraham a son

18Abraham stayed by the special trees belonging to Mamre. And Yahweh came and appeared to him again there. In the middle of the day Abraham was sitting at the doorway of his tent.^{Verse 2}He looked up and saw three men standing there. He got up quickly and ran to them and bowed down and put his face to the ground, because people in that place did that in those days when strangers arrived at their homes.^{Verse 3}Abraham said to them, “Don't go. Stay here for a while and I will look after you.^{Verse 4}Let me bring some water for you to wash your feet. This is a good shady tree. Come and sit here to rest for a little while.^{Verse 5}I will bring some food for you to eat to make you strong when you go on your way. I am very pleased that you have come to my place, so let me look after you.” They answered, “Yes, what you are doing for us is good.”^{Verse 6}Abraham hurried off and ran inside to Sarah and said, “Quickly, take the best flour and make dampers.”^{Verse 7}Then he ran outside again and chose a good, fat calf for them to eat, and gave it to his servant, who killed it and cooked it. When the meat was cooked and ready to eat,^{Verse 8}Abraham took it with some milk and cream and other food, and brought it to the three men. There in the shade of the tree he himself looked after them while they ate.^{Verse 9}Then they asked Abraham, “Where is your wife Sarah?” He answered, “She is there inside.”^{Verse 10}One of the men was Yahweh and he said to Abraham, “In nine months I will come back here, and your wife will have a son.” Sarah was behind him. She was inside the tent, behind the door, listening to the men talking with Abraham.^{Verse 11}Abraham and his wife were both very old now and Sarah's monthly periods had stopped.^{Verse 12}So Sarah laughed to herself and thought, “How can I have a child? Now that I am an old woman, I am weak. How can I do that? My husband is already an old man. How can we have a child?”^{Verse 13}Yahweh said to Abraham, “Why did your wife laugh? Why did she say, ‘Am I really going to have a child, when I am an old woman?’^{Verse 14}I am Yahweh and I can do anything. I have already said, ‘In nine months I will come back and Sarah will have a son.’”^{Verse 15}Sarah heard what Yahweh said from inside the tent. She was afraid, and she said, “I didn't laugh.” “Yes, you did,” Yahweh answered. “You laughed.”

About Abraham asking Yahweh about Sodom

^{Verse 16}Then the three men left and Abraham went with them. They went up a hill and looked down from there towards Sodom.^{Verse 17}And Yahweh said to himself, “I will tell this man what I am going to do. I won't hide it from Abraham, I will speak about it now.^{Verse 18}His descendants will become a great nation. I will bless all the nations in the same way I am blessing him today.^{Verse 19}I have chosen Abraham so that he can tell his sons to obey me. Then they in their turn will tell their sons to obey me and do what is right. If they obey me I will bless them as I have promised Abraham.”^{Verse 20}Then Yahweh spoke to Abraham and said, “I have been told that those people of Sodom and Gomorrah are very wicked. They are doing bad things all the time.^{Verse 21}I must go down and see if the things I have heard are true.”^{Verse 22}Then the two men left and went on down the hill and over towards Sodom. But Yahweh stayed there with Abraham.^{Verse 23}Abraham asked Yahweh, “Are you really going to destroy the wicked people and the good people too?^{Verse 24}If there are fifty good people in the city, will you destroy all the people? Won't you leave the city as it is to save the good people?^{Verse 25}You won't kill them all, the good and the bad. Surely not! You can't do that! You can't punish good people. You are the one who must judge everyone, and so you must do what is right.”^{Verse 26}Yahweh answered, “If I find fifty good people in Sodom today, I will leave their city alone for their sake.”^{Verse 27}Then Abraham spoke again. He said, “I am bold speaking to you, Lord, but please let me say a few more words. I am only an ordinary man. I am not good enough to speak to you.^{Verse 28}But maybe there will only be forty-five good people. If there aren't five more, will you destroy the whole city?” Yahweh answered, “No. I will not destroy the city today.”^{Verse 29}Then Abraham spoke again. He said, “Maybe there will only be forty good people. Then what will you do?” Yahweh answered, “Then I will not destroy the city today.”^{Verse 30}Abraham said, “Please don't be angry, Lord, but let me speak again. Maybe there will only be thirty good people. Then what will you do?” Yahweh answered, “Then I will not destroy the city today.”^{Verse 31}Abraham said, “I am bold still speaking to you, Lord, but please let me say more. Maybe there will only be twenty good people. Then what will you do?” Yahweh answered, “Then I will not destroy the city today.”^{Verse 32}Abraham said, “Please don't be angry, Lord, and I will speak just once more. Maybe there will only be ten good people. Then what will you do?” Yahweh answered, “If there are ten good people I will not destroy the city.”^{Verse 33}Then Yahweh finished speaking and left Abraham, and Abraham went home.

Commentary

When sitting, about mid-day, in the grove of Mamre, in front of his tent, Abraham looked up and unexpectedly saw three men standing at some distance from him (עליו above him, looking down upon him as he sat), viz., Jehovah (Gen 18:13) and two angels (Gen 19:1); all three in human form. Perceiving at once that one of them was the Lord (אדני, i.e., God), he prostrated himself reverentially before them, and entreated them not to pass him by, but to suffer him to entertain them as his guests: "Let a little water be fetched, and wash your feet, and recline yourselves (השּׁען( sevle to recline, leaning upon the arm) under the tree." - "Comfort your hearts:" lit., "strengthen the heart," i.e., refresh yourselves by eating and drinking (Jdg 19:5; Kg1 21:7). "For therefore (sc., to give me an opportunity to entertain you hospitably) have ye come over to your servant:" כּן על כּי does not stand for כּי כּן על (Ges. thes. p. 682), but means "because for this purpose" (vid., Ewald, 353).

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

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

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

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

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

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About God promising to give Abraham a son

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