Genesis 18
PATof circumcision), or bought tvith his money; who submitted to Abraham’s arguments, not to his authority; for religion is to be chosen, not compelled. videncc hath directed you to come this way, at this time of day, that I may have an opportunity to entertain you hospitably.
Genesis 18:1
joLnD the Lord appeared to him. The glory of the Lord, or the Divine Majesty, which the Jews call the Schechinah, as it had done lately (xvii. 1.) And as the Lord then appeared to establish his covenant with him by circumcision, so some of the Jews imagine he again appeared to visit, comfort, and heal him, now that he was very sore of his circumcision; or rather, I should think, to testify, by his illustrious manifestation of his glory (ver. 2.) his high approbation of Abraham’s ready obedience to so harsh a command. So the Jews themselves esteem it, and therefore think that, by receiving it, Abraham fulfilled that precept which goes just before it (xvii. 1.) <c be thou perfect." Which may have some truth in it, if rightly understood: for his faith and obedience grew more perfect, by submitting to this command; and was completed, when he sacrificed his son. However this be, I think it is plain from verse 10. that this appearance of the Divine Majesty was not long after the former. In the plain.’] Or, the oaks of Mamre, mentioned before, (xiii. 18.) This place continued famous till the time of Constantine; both Jews, gentiles, and Christians, meeting here once a year, not only for traffic, but for religion: Christians here calling upon God; and there being an altar here also, on which the gentiles sacrificed, and invoked the angels. Of which superstition Constantine being informed by his mother, he caused that altar to be demolished, and a church to be built in its place. (See Sozomen, lib. ii. cap. 4. Euseb. in vita Constant, lib. iii. cap. 53.) And he sat hi the tent door.] To observe what strangers passed that way. In the heat of the day.] In the afternoon, when travellers sought for places of refreshment.
Genesis 18:2
And he lift up his eyes, and looked. Having fallen down on his face (I suppose) and worshipped the Divine Majesty, as he did xvii. 17. he beheld, when he rose up again. And lo, there stood three men by hiin.] Three angels in the shape of men (for so the apostle to the Hebrews calls them, xiii. 2. and so Moses himself calls two of them, xix. 1.) who were part of the heavenly retinue, as I may call it, waiting upon the Divine Majesty, mentioned in the verse foregoing. There is a maxim among the Jews, that no angel performs two ministries (that is, is sent on two messages), nor are two angels sent upon one embassy, (as Maimonides speaks, More Nevoch.«par. ii. cap. 6.) and therefore they think these three angels were dispatched for different purposes; one of them, and the principal, to bring a confirmation of the birth of Isaac; another to bring Lot out of Sodom; and a third to overthrow the cities of Sodom and Gomorrah. And therefore, when one of these angels had delivered that message to Abraham, there were but two that went to Sodom, (xix. 1.) and Lot speaks to one of them as taking a particular care q( him; (ver. 19, &c.) and then it is said, " The Lord rained fire and brimstone from the Lord out of heaven;" (ver. 24!) that is, that angel of the Lord, who was set by the Lord of heaven and earth over that work. Some of them, indeed, assign another work for one of them, (as we find in that title of the Talmud called Bava-Metzia, cap. 7.) but they agree in the main notion, that they had different offices with which they were entrusted. But some Christians, and those of great authority, have made a question whether they were all created angels; one of them, at least, seeming to be the Lord of all. Nay, St. Cyril, in his first book against Julian, thinks there was a representation of the blessed, undivided Trinity; for Abraham speaks to them, (ver. 4.) wg ug ovrzg ol rpug, as if the three tvere but one. But St. Hilary’s opinion (and Eusebius’s, lib. v. Demonstr. cap. 9.) is more likely, that the Son of God only appeared with two angels attending on him: which many think is evident from ver. 22. and 25, of this chapter. Yet I think another account may be given of those verses; and if we should make that an argument that one of them was the increated Lord, another of. them must be so also: for he is called likewise by the name of Jehovah, Gen. xix. 24. See St. Austin, lib. ii. de Trin. cap.ll.andlib.iii.cap.il. where he confutes the forenamed opinion. And when he saw them, he ran to meet them.] Was for: ward to invite them to refresh themselves with him: for he took them to be considerable persons, as appears by what follows. And bowed himself towards the ground.] After the manner of the eastern people; in token of the respect and honour he had for them. For this was a civil action (not religious) it is manifest by this: that he did not know them to be angels; but only persons of quality (as we now speak), their aspect and habit, I suppose, being extraordinary.
Genesis 18:3
My Lord, if now I have found. &c. One of them appeared more honourable and superior to the other two; and therefore he makes his address to him, as the chief: praying him, if he thought him worthy of such a favour, to honour him with their company.
Genesis 18:4
And wash your feet. i. e. To wash your feet. For this was performed by servants, and not by the guests themselves. And rest yourselves under the tree.] In an arbour under a great tree: where they were wont to eat, for coolness* sake. See Dr. Hammond upon Psalm exxviii. 3. St. Jerome sometimes calls this tree an oak: sometimes a tucpentine-tree, (as J. Filesacus observes, lib. i. Select, cap. 13.) unless we will say, that he thought Abraham dwelt under the one, and entertained them under the other. And so Eusebius (lib. v. Demonstr. Evang. cap. 9.) expressly relates it, that God appeared to him under the oak* where ho dwelt: and that he entertained the angels under.a turpentine-tree, which was had in great honour in, his time.
Genesis 18:5
I will fetch a morsel of bread. Or rather a loaf of bread; as De Dieu shews the word imports: under ^vhich is comprehended, ^11 necessary provision at a meal. And comfort ye your hearts.] Refresh yourselves. For therefore are ye come to your servant.] Divine PrQ-
Genesis 18:6
Make cakes upon the hearth. Many interpret it, upon the coals or hot embers, according to what we read 1 Kings xix. G. But Bochartus thinks the word there signifies, as it doth here, upon hot stones; others will have it," that they were laid upon the hearth, and covered with hot embers, (par. i. Hierozoic. lib. ii. cap. 34.) and so they.prepare them at this day, as Leon. Rawwolf tells us in his Travels, par ii. cap. 9. where he saith, That as he went through a country that lies between Mesopotamia and Media, a woman presently made them cakes, about a finger thick, and of the bigness of a trencher: which she first laid upon hot stones, and turned them often; and then threw ashes and embers over them: which, he says, were very savoury.
Genesis 18:7
A calf tender and good. Which was a noblo entertainment in those countries.
Genesis 18:8
And he took butter. Though we read of cheese in Homer, Euripides, Theocritus, and others; yet they never mention butter: nor hath Aristotle a word of it, (as JBochart observes, Hierozoic. par. i. lib. ii. cap. 41.) though he hath sundry observations about cheese: for butter was not a thing then known among the Greeks; though we see by this, and many other places, it was an ancient food among the eastern people. And he stood by them.] Waited upon them, and ministered to them. For he did not stand unmoveable; but as servants do that attend upon the table; who, as there is occasion, bring or take away, &c. (Sec P. Fagius on Deut. i. 38.)
Genesis 18:9
And they said unto hiin, Where is thy wife?. One of them (the rest signifying some way their consent) asked him for his wife; not being ignorant, but to introduce the following discourse. In the tent.] In her apartment; for women had their apartments by themselves.
Genesis 18:10
And he said. The principal of the three angels; or rather, the Lord himself, as it is explained, ver. 13. For, as Theodoric Hackspan judiciously observes, this appearance of the Divine Majesty was different from the foregoing: not being immediate by himself alone, like that xvii. 1. nor merely mediate by an angel, like that xvi. 7. 10, 11, 12, &c.: but mixed, the Lord himself (ver. 1.) being conjunct with the angels, whom he employed in this embassy. I will certainly return to tliee.] To fulfil the promis.e which I made thee, (xvii. 19.) According to the time of life.] Nine months hence; which is the time of perfecting the life of a child in the womb. This appears to be the sense, from ver. 14. where he calls it the time appointed, or a set time. In the tent door, which ivas behind him.] The angels sat with their backs to Sarah’s tent: unto the door of which she was come to listen, having heard that they asked for her. Behind him.] This shews the truth of what Hackspan notes, that this was a mixed apparition: for this word him plainly relates to the angel, whose words were in truth the Lord’s, who was there present. For, as he observes in another place, (Disput.ii.de Nominibus Divinis, n. 15.) the Scripture relates these matters so, that sometimes it mentions the principal cause whose words arc related; sometimes only the secondary cause: in which latter case, it must be understood, that v*ncn the words exceed the dignity of the minister/the Lord himself spake them. For the sacred writers mind more by whose authority any thing is spoken, than by whose ministry: so that it is not much material from whose mouth any message comes; but what is said must be attended. This will be made plainer, when I come to Gen. xxii. 11, 12, &c.
Genesis 18:11
It ceased to be with Sarah after the manner of women. She was no longer capable of conception, according to the ordinary course of nature.
Genesis 18:12
Laughed within herself. Not as Abraham, for joy; but out of incredulity: not thinking it possible for an old woman to conceive by an old man. And her smiling at this was the more excusable, because she did not know them to be angels of the Lord, but took them only for some great men.
Genesis 18:13
And the Lord said. The Divine Majesty (mentioned vcr.l.) said, Why doth she not believe my messenger? The angel spake these words, but the words were the Lord’s (not his), who was now present with the angels, and in a little time appeared without them, (ver. 17. &c.)
Genesis 18:14
At the time appointed tvill I return to thee. Take it from myself, that what hath been told thee by them shall be effected.
Genesis 18:15
Sarah denied. Fear (as it follows) put her into a confusion: so that she did not mind what she said. Otherwise she would not have denied, what she might well think they knew. Therefore she is only made sensible of her fault, by a simple affirmation of what she denied; without any further reproof. Nay, but thou didst laugh.] The person that speaks seems to have turned to her, and said, Do not deny what I know to be true.
Genesis 18:16
Looked toward Sodom. As if they intended to travel that way. And Abraham went ivith them to bring them on the way.] A piece of civility like the former: having entertained them, he accompanied them so far as to direct them in the road to Sodom.
Genesis 18:17
And the Lord said. The Divine Majesty, mentioned ver. 1. began now to discourse plainly and openly with him; not by the ministry of angels, but by himself. For, I take it, the three angels had now left Abraham alone: who, returning towards his tent, saw the glory of the Lord, and heard him speak what follows. Shall I hide from Abraham, &c] These words seem to have been spoken to Abraham: otherwise, how came he to expostulate with’ the Lord, as he doth ver. 23, &c. unless we will conceive (as we may) ver. 20, 21. to be* the declaration of God’s intention to destroy Sodem: and these words and the next,’ to be his resolution within himself, to acquaint Abraham with that intention?
Genesis 18:18
Seeing that Abraham shall surely, &c. This is one reason why the Divine Majesty resolves to acquaint Abraham with his intended proceedings: because he had already revealed to him greater things and made him most gracious promises.
Genesis 18:19
For I know, &c. This verse contains another reason; because he knew Abraham would approve himself so faithful to him, that he would not fail to enjoy all that he had promised. uigmzea oy microson <& CHAP. XVIII.] UPON GENESIS. To keep the way of the Lord.’] Is to persist in the true religion and worship of God. To do justice and judgment.] Includes in them all those virtues which were opposite to the sins of Sodom.
Genesis 18:20
Because the cry. Of their sins: which are said to cry; first, to shew the enormous greatness and impudencyof them: for " grandis absque dubio clamor est, qui a terra ascendit ad coelum;" as Salvian speaks. And, secondly, to /shew that the goodness of God could no longer bear with them; their sins compelling him, as one may say, to punish them: for, " Deus eos noluerit perdere, sed ipsi cxtorserint, ut perirent." They not’only called, but cried to him for vengeance, as he also speaks; (lib. i. de Gubern. Dei, p. 19, 20. edit. Baluzii; and lib. iv. p. 75. lib. v. p. 113.) Of Sodom and Gomorrah.] As they were the principal and greatest cities, so they were the most wicked; and led the rest into all manner of impiety: who, therefore, also perished with them. Very grievous.] Not to be tolerated any longer. There are prodigious stories related of the wickedness both of their judges and of the people, in the Gcmara Sanhedrim, cap. xi. which are there alleged as an explication of this verse.
Genesis 18:21
I will go down now, &c. He uses the language of a good judge, (ver. 25.) who never passes sentence, much less executes it, till he hath examined the cause. WJiether they have done altogether, &c.] Whether they are come to the highest pitch of wickedness: or (as De Dicu) whether they are so. resolved to’ go on in sin, that there is no hope of them. If not, I will know.] That so I may use means for their reformation.
Genesis 18:22
And the men. The three men mentioned ver. 2. It is commonly said that only two of them w r ent away from Abraham, and that the third remained and held discourse with him. But I sec no reason for this: they that came in and eat with him, and rose up from the table, (ver. 1G.) who no doubt were all three, being the persons that are here said now to have turned their faces from thence; i. e. from the place where they had been entertained by Abraham*: or where he parted with them. And went towards Sodom.] As they intended, (ver. 16.) But Abraham stood yet before the Lord.] Not before any of those three, but before the Divine Majesty: who appeared to him, (ver. 1.) and had spoken to him, (ver. 13.) and discoursed with him (ver. 17. 20.) in whose presence he still continued. Some by stood understand he prayed; but that follows in the next verse.
Genesis 18:23
Abraham drew near. Approached towards the Divine Majesty, to make his addresses by prayer and supplication to him. Perhaps the Divine Majesty remained in the place where it first appeared, (ver. 1.) and Abraham, by conducting the three men some part of their way, being gone farther from it, now came nearer to it. Though the phrase doth not necessarily import it; to draw nigh to God, in the holy language, signifying no more but to worship him. Wilt thou destroy the righteous with the wicked?] As much as to say, I know thou wilt not. For such questions strongly deny; as in ver. 17.
Genesis 18:24
Fifty righteous within the city. Of Sodom, which was the chief, and comprehended the rest of the country of Pentapolis: which one would guess, by Gen. xiv. 17. depended upon Sodom as the metropolis. So what is said here of it, I take to refer to the whole region. Wilt thou not spare the place for the fifty, &c] He desires two things of God. 1. That he would not destroy the righteous with the wicked. 2. That he would spare the wicked for the sake of the righteous; if any considerable number of them were found among the wicked.
Genesis 18:25
Shall not the Judge of all the earth do right?. This refers (as we translate it) only to the first part of his request, " not to destroy the righteous with the wicked." Which was contrary to common justice, much more to that exact justice, which is administered by the Supreme Lord of the world: from whom there lies no appeal. But, according to the Vulgar translation, (which is this, “Thou who judgest all the earth, wilt by no means execute this judgment/’) it refers to the other part also: that God would not be so severe as to destroy a whole country, whilst there were many good men still remaining in it: and so the word right, includes in it clemency. And, indeed, this passage seems to relate to both parts of his request; and is to be interpreted thus: Shall not the Supreme Judge stiew mercy, as well as do justice?
Genesis 18:26
And the Lord said, If I find fifty, &c. then will I spare, &c. This shews the foregoing interpretation to be right: God promising most graciously to be merciful to all, for the sake of a few, in comparison with the multitude of offen tiers.
Genesis 18:27
Wlio am but dust and ashes. Very mean and vile. Ver. 2S. Lack five of the fifty righteous.] A great argument of Abraham’s modesty; who durst not presume to ask too much at once; but by degrees proceeds, in’the following verses, to petition for greater abatements: and that with fear and trembling, lest the Lord should be angry with his importunity.
Genesis 18:32
I will not destroy it for ten’s sake. A wonderful representation of the tender mercy of the Most High; who condescended so low as to grant a reprieve to the whole country, for the sake of so small a number, if they could have been found in it. And his mercy was still greater, even beyond Abraham’s desire; for he spared one of the five cities, for the sake of three or four persons, as we read, xix. 20, 21. We do not find that Abraham makes express mention of Lot in any of the foregoing petitions; but it is plain from xix. 29. that he was in his thoughts; which God knew: and he is comprehended in those words, (verse 23. of this chap.) “Wiltthoji destroy the righteous with the wicked?”
Genesis 18:33
And the Lord went his way.* The Divine Majesty, or the glory of the Lord, disappeared (and ascended perhaps towards heaven), after this communication with Abraham was finished. And Abraham returned to his place.] In the plain of Mamre (verse 1.)