Chapter 18

1 Abraham entertaineth three angels. 9 Sarah is reproved for laughing at the strange promise. 17 The destruction of Sodom is revealed to Abraham. 23 Abraham maketh intercession for the men thereof.

1. The Lord appeared unto him. This must have occurred but a short time after the experience of ch. 17, since both events took place approximately one year prior to Isaac’s birth (see chs. 17:21; 18:10, 14). For the “plains of Mamre,” meaning the grove of Mamre near Hebron, see on ch. 13:18.

Throughout the narrative of the 18th chapter, note that whereas Moses consistently refers to Abraham’s divine visitor as “Lord” (KJV), Yahweh, “Jehovah,” Abraham always addresses Him as “Lord,” ХAdonai, “Sir” (see on v. 3).

The heat of the day. This expression probably designates noontime (see 1 Sam. 11:11), and the “cool of the day,” literally, the “wind” of the day (Gen. 3:8), refers to late afternoon or evening. The usual Hebrew term for noon is s\ohorayim (ch. 43:16), a dual form meaning literally, the time of “double,” that is, “greatest” light. A poetical expression refers to noon as, literally, “the height of the day” (Prov. 4:18), because the sun has then reached the zenith. We speak of “high noon.” Upon this occasion Abraham had perhaps dined and was resting, for upon the arrival of his visitors it was necessary to begin preparations for their entertainment.

2. Three men stood by him. Thus opens the account of the Lord’s sixth appearance to Abraham (see on ch. 17:1). Some expositors have taken the three “men” to be the three persons of the Godhead. This view seems unwarranted, since two of the three are referred to as angels (Gen. 19:1, 15; Heb. 13:2), and as men (Gen. 19:10, 12, 16). It seems best, therefore, to see in the three “men” the Lord and two angels.

When he saw them. Abraham was not yet aware of their identity. He saw only three travel-weary strangers looking for rest and food. With true Oriental courtesy he ran toward them to offer the facilities of his home, bowing down before them in harmony with Eastern custom. This form of greeting in no way indicates that Abraham recognized Jehovah as one of the three. He did the same in the presence of his Hittite neighbors (ch. 23:7, 12). Similarly, Jacob bowed down before Esau (ch. 33:3), Joseph before his father (ch. 48:12), Solomon before his mother (1 Kings 2:19), and the sons of the prophets before Elisha (2 Kings 2:15).

3. My Lord. That Abraham directed his invitation to one of the strangers has been taken by some expositors as an indication that he already recognized Jehovah as one of them. It is probable that one of the three excelled the others in appearance or that one stepped forward as spokesman for the group, with the result that Abraham directed his remarks to that one. It should be noted, furthermore, that the Hebrew word here translated “Lord” is not the sacred Yahweh, but Хadonai, equivalent, to “sir,” a respectful form of salutation.

If now I have found favour. This expression was frequently used by one person in talking to another of higher rank, or to one whom he desired particularly to honor. It does not imply that Abraham had recognized one of the men to be God. Laban thus addressed Jacob (ch. 30:27), Jacob, Esau (chs. 32:5; 33:8, 10, 15), Shechem, Jacob (ch. 34:11), the Egyptians, Joseph (ch. 47:25), and Jacob, Joseph (ch. 47:29). Many other examples show this to have been a common formula.

Pass not away. With typical Oriental charm and hospitality Abraham invited the strangers to pause long enough to refresh themselves. Abraham was apparently one of those who “entertained angels unawares” (Heb. 13:2). This experience shows that Abraham habitually practiced hospitality toward strangers. Although these persons were at first entirely unknown to him, his greeting was as respectful as if a messenger had arrived in advance to announce their identity and their intention of paying him a visit. Those who hold themselves in readiness to show kindness to strangers and travelers may unexpectedly be favored with the presence of guests in whose power it is to confer special blessing (see Luke 24:29).

4. Wash your feet. Abraham first mentioned water to wash the feet of the tired travelers, a necessary aspect of hospitality in some Eastern countries to the present day. While they rested under a tree he would prepare a meal for them. After this they could depart in peace and continue their journey.

6. Make ready quickly. Like a Bedouin sheik of the present day, Abraham directed his wife to take three “measures,” seХim (or about 20 qts.), of fine meal and bake cakes. The baking was done upon hot stones. The “butter” was curded milk, considered a delicacy in many Oriental lands even today. The menu listed in this and the next two verses provided a bountiful and satisfying meal. Abraham gave them the best he had.

8. They did eat. Abraham’s heavenly visitors actually ate the food he had prepared for them, as Christ in His risen and glorified form later did to prove the reality of His resurrection (Luke 24:21–43). The acceptance of Abraham’s hospitality on the part of Christ and the angels was perhaps to prove to Abraham that their visit to his tent at Mamre was not a dream or a vision but a genuine experience.

9. Where is Sarah? Abraham stood (v. 8), and waited upon them while they ate. Having eaten, they asked for Sarah. Such a request was decidedly out of keeping with Oriental custom; strangers should neither know nor use a wife’s given name. Their knowledge of her name probably suggested to Abraham that his guests were more than men, and their request implied that their visit had to do with her. The ensuing conversation made their identity clear, and from the promise now repeated, Abraham certainly recognized the One who had appeared to him five times previously. This was the first occasion on which Sarah had personally witnessed one of the divine manifestations accorded her husband. Abraham already knew and believed (Rom. 4:19, 20). From these facts, and from Gen. 18:9–15, it appears that this visit was designed to prepare Sarah for the supreme experience of her life—the birth of her first and only son.

10. The time of life. This may indicate a year, as implied by Rom. 9:9 and so rendered in the LXX, or it may perhaps refer to the normal period of pregnancy, nine months. In either case, Sarah was to give birth to a son by that time.

Sarah heard it. Sarah was standing behind the tent curtains, as has been the custom of Arab women since ancient times. Forbidden to mingle freely with menfolk, including male guests, especially if they are strangers, but nevertheless intensely interested in their conversations, Bedouin women, now as then, are usually to be found close to the opening of the tent but just out of view. Although they themselves cannot be seen, they usually hear everything spoken by visitors and observe them closely. The mention of her name must have surprised Sarah as well as Abraham. With what intense fascination and rapt attention she must have followed the announcement that she was to have a son.

11. Abraham and Sarah were old. Like Abraham at the previous revelation, Sarah could not now believe that the promise made would ever come true. For 25 years she had heard it reiterated, but to her the days had been prolonged beyond credibility, and each of Abraham’s visions in turn had apparently failed. As a result of the previous revelation (ch. 17) Abraham’s doubt had been turned to faith, and on this occasion there is no evidence of doubt on his part, as Paul pointedly observes (see Rom. 4:19, 20).

12. Sarah laughed. On the occasion of the previous divine revelation Abraham had laughed (see on ch. 17:17). Now Sarah laughed, probably expressing bitterness at her lot and incredulity that circumstances should ever be otherwise. By a half-sarcastic, half-wistful laugh she gave expression to the thought, “That is too good to be true!” (see Eze. 12:22–28).

My Lord. In contrast to Sarah’s obvious faults, her deferential submission to Abraham is praiseworthy. Even when talking to herself she referred to him as “my lord,” for which the NT commends her as an example of Christian wifely virtue (1 Peter 3:6).

14. Is any thing too hard? The veil of anonymity was now thrown completely aside, and the speaker unmistakably identified Himself as the Lord. It is interesting to note that although this divine appearance was perhaps intended more for Sarah’s benefit than for Abraham’s, since he already knew and believed, the Lord did not address Sarah directly until she had first spoken to Him. Instead of speaking to Sarah, He asked Abraham whether anything could be too difficult for the Lord. It was primarily to correct Sarah’s unbelief and to strengthen her faith that God spoke thus. Where human wisdom and strength fail, and where nature, enfeebled, lacks ability to act, there God still has full sway and brings things to pass according to the counsels of His own divine will. In fact, He often permits circumstances to reach an impasse so that human impotence may stand forth in striking contrast to His omnipotence.

15. Sarah denied. Sarah’s denial shows that her laugh and remark of v. 12 were scarcely audible, if even that, and that she did not think either had been heard. Now she spoke directly to the strangers, either remaining behind the tent curtains or stepping out into the open. Fear of offending the guests and of having her secret feelings revealed led to denial. The sudden consciousness of detection forced her into a moment of confusion from which she sought escape by the route of falsehood.

Thou didst laugh. With terse directness resembling that with which He had addressed the first culprits in Eden, God solemnly and unequivocally declared her denial to be false. The subsequent silence of Sarah is evidence of conviction, whereas her eventual conception of Isaac implies repentance and forgiveness.

16. The men rose up. Rested and refreshed, the three heavenly visitants were ready to continue their journey. Their destination is now mentioned for the first time. If Sodom and its sister cities were in the valley that now forms the southern part of the Dead Sea (see on ch. 14:3), they were about 25 mi. from Hebron—a good day’s journey. Inasmuch as Abraham’s guests had arrived at noon, and no doubt spent several hours with him, their departure probably took place in the late afternoon.

Abraham went with them. In accordance with an old custom of friendship continued throughout NT times (Rom. 15:24; 1 Cor. 16:11; Acts 20:38; 3 John 6), Abraham accompanied his guests for a short distance. In Oriental lands it is still customary upon the departure of guests to escort them on their way, the distance indicating the degree of respect and honor the host wishes to show them. An old tradition claims that Abraham went as far as Caphar-Barucha, a mountain spot approximately 4 or 5 mi. by road east-northeast of Hebron, whence one may see the Dead Sea. From this point, perhaps, Abraham and his guests beheld the prosperous cities of the plain.

17. Shall I hide from Abraham? Abraham is called in the Scriptures the friend of God (2 Chron. 20:7; Isa. 41:8). Since he stood so high in the divine favor and fellowship, God saw fit to impart to him a more intimate knowledge of His works and ways. Similarly, He has entrusted messages to the prophets, concerning whom He says that they stand in His counsel, or “secret” (Jer. 23:18–22; Amos 3:7). It is particularly with reference to acts of judgment upon the earth that the Lord speaks thus.

18. A great and mighty nation. Referring to the first promises ever made to Abraham (ch. 12:2), God explains why it is fitting and proper to inform him as to the judgment about to be visited upon the cities of the plain. Theoretically, at least, all the land belonged to Abraham. If God, as senior partner to the covenant, proposed to take action affecting a certain part of it, Abraham as a proved and reliable junior partner should be informed thereof. It was essential, in fact, that Abraham should understand and approve of the action about to be taken, since it involved Lot and his family, some of whom were soon to lose their lives as a result.

19. For I know him. Abraham could be trusted; he would not betray God. Happy tribute to the aging patriarch! The intelligent discharge of his divinely appointed task required that he share in a knowledge of God’s purposes. Abraham’s posterity must also understand, lest they share the fate of Sodom and Gomorrah. It was to be his duty to pass on to future generations what he knew of God’s dealings with the human race. God’s moral and ceremonial laws were also part of the sacred heritage he was to transmit to future generations. Abraham not only prayed with and before his family, but interceded for them as priest, a practice followed by other patriarchs and holy men of old (see Job 1:5). As a prophet he instructed his family in both the theory and the practice of religion, with emphasis on the practical virtues. He taught his family not only to know these things but to do them as well. A benevolent husband, father, and supervisor, he gave positive direction to the social and religious life of his vast family.

God could trust Abraham, for he would “command” his family, not by dictatorial methods, but by clear precept and consistent example. In training children, every word, look, and act has its effect. In many homes, there is little training by way of either instruction or example. Parents are held accountable for the sacred trust of children and should therefore combine firmness with love, as did Abraham. This task of training up children in the way they should go cannot be delegated to another, custodian or teacher, without grave danger of loss. The influence of godly teachers should not be expected to supplant, but rather to supplement, home training. Each has its place, and is incomplete without the help of the other to aid and reinforce it.

20. They cry of Sodom and Gomorrah. This refers to the exceeding wickedness that prevailed in the cities of the plain (see ch. 13:13). The limit of God’s patience and long-suffering had now been reached. Though the ways of the people of the plain had long been evil, God gave them a period of grace during which He had not left Himself without witnesses. Lot’s righteous life provided them with an example of how they should live, but this had no influence upon them (see 2 Peter 2:7, 8). Their previous dealings with Abraham had placed them in contact with the true God (see Gen. 14:22). But all was to no avail. Their wickedness, which was “very grievous,” literally, “very heavy,” cried to heaven for punishment. The world in our day has nearly reached the same depth of evil (see Luke 17:28–32; 5T 208).

21. I will go down now, and see. This does not imply that God was not completely informed as to what was going on at Sodom (see ch. 13:13). As at the building of the Tower of Babel (see ch. 11:5), God safeguarded man’s concept of divine justice by making it clear to Abraham that the decision to destroy Sodom was not arbitrary, but based on necessity. Therefore no discrepancy exists between God’s announcement of His intent to investigate Sodom personally and the certainty of judgment already implied in v. 17.

22. Abraham stood yet. Two of Abraham’s heavenly visitors now left him and descended to the plain (see ch. 19:1). The Lord, however, remained behind to converse further with Abraham.

23. Abraham drew near. This expression seems to indicate more than a mere physical approach to the Lord. The Hebrew word translated “drew near” is sometimes used to indicate a reaching out of the mind and heart toward God in contrition and worship (Ex. 30:20; Isa. 29:13; Jer. 30:21). The same thought is similarly expressed in the NT (see Heb. 4:16; 10:22; James 4:8).

Wilt thou also destroy? This personal concern for his fellow men is one of the sublime traits of Abraham’s character. His intercession on their behalf is one of several similar situations recorded in Scripture (see Ex. 32:11–32; Job 42:10; Eze. 14:14; Dan. 9:3–19; Luke 23:34; Acts 7:60). Abraham was moved not only by his concern for Lot but still more by a deep sense of compassion toward the inhabitants of Sodom, with many of whom he had become personally acquainted upon the occasion of their rescue from the hands of the Mesopotamian kings. Abraham must have had reason to believe that some of the inhabitants of the plain had been influenced favorably by his earlier ministry on their behalf. Though Lot is obviously not forgotten, his name is never mentioned. Abraham’s compassion was probably heightened and intensified by the memory of his own need of forgiving grace on previous occasions.

This question presupposes that God had, according to the resolution of Gen. 18:17, explained to the patriarch His intention to destroy the cities of the plain. Abraham’s objective was not simply the preservation of any godly remnant that might be found within the doomed cities, but an extended period of probation for their entire population. Realizing it to be a settled fact, however, that the wealthy but wicked cities of the plain were to be destroyed, Abraham proceeded with bold humility to inquire whether the Lord had considered the fate of the righteous in the general overthrow of the wicked. Here Abraham’s appeal was to God’s gracious mercy.

25. Shall not the Judge? God alone is the Judge of all men. Addressing Him thus, Abraham gives evidence that he knew the One before whom he stood to be the Supreme Being. Now he appealed, not to God’s grace and pardon, but to His absolute judicial equity. This principle had been demonstrated by God in His extension of probation for the Amorites another 400 years. Their iniquity was “not yet full” (ch. 15:16). When God consented to spare Sodom if only ten righteous men could be found within its gates, He followed the same principle.

26. I will spare. God accepted the stipulation proposed by Abraham, not as an act of justice, but as an exercise of mercy. Justice required the preservation of the righteous, but mercy alone could spare the wicked. Presumably, also, the presence of a group of 50 righteous persons would offer hope for the conversion of others. God entered into Abraham’s reasoning and showed Himself willing to grant mercy to those who did not deserve it, for the sake of “fifty righteous.”

27. But dust and ashes. In this expression, Фaphar waХepher, Abraham uses two Hebrew words similar in sound and related in meaning. These words reveal the profound humility of soul he felt in the presence of God. He realized all too well his lowly origin, and the fact that he was destined to return to the substance from which he had been taken (see ch. 3:7, 19).

28. Peradventure. The patriarch presented his case with adroit Oriental tact. His first hypothetical estimate of the number of pious Sodomites was designedly high enough to elicit a favorable response. Realizing, however, that this number was probably too high, he again showed rare diplomacy. Instead of pleading for the city’s safety on the basis of 45 just persons, he protested the thought that it might be destroyed on account of the lack of 5. Encouraged by the continued gracious response of God, he grew bolder, gradually diminishing the number of righteous persons which, in his opinion, should be sufficient to save the city.

Abraham did not request the unconditional sparing of the city, but only its preservation on certain conditions. It would be rash to speculate as to what would have happened had he continued, and reduced the number to less than ten. Perhaps Abraham felt safe in letting the number stand there; besides Lot, his wife, and two daughters at home, were there not Lot’s married daughters and their families also (see ch. 19:14, 15)? Starting out with a number he deemed likely to elicit a favorable response, it is probable that Abraham originally intended to decrease it so long as there appeared to be hope of securing such a response. And divine mercy met Abraham’s intercession without hesitation.

33. Abraham returned. Every man who truly loves God will love his neighbor also, and will sacrifice, if necessary, to promote his neighbor’s well-being. We cannot prevent men from sinning against God, but we can intercede for them and plead with them. God is well pleased with such intercession, because it reflects His own great heart of love. How much the energetic prayer of righteous man often avails! When Abraham drew near to God in love and faith, humbly interceding for sinners, God drew near to him in mercy, graciously acceding to each request. The same experience awaits those today who follow in the footsteps of the father of the faithful.

Ellen G. White comments

1-33PP 138-144

1-7ML 192

1-8PP 138; 6T 341

2, 8 GC 631

17 PP 139

18 PK 368

19 AA 133; AH 184, 317; CSW 50; Ed 187; FE 286; MH 390; ML 124; PP 140, 142, 144, 575; Te 290; TM 342; IT 118, 218, 405; 5T 214, 424, 494, 499, 547; 7T 91, 148, 196, 211; 8T 189; 9T 283

20 Ev 25; PP 139

21, 25, 27 PP 139

32 5T 714