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From: Genesis 18:1-15
The Apparition of God at Mamre
Isaac’s Birth is Promised
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Commentary:
18:1-19:38. These two episodes—God’s appearance to Abraham at Mamre and
the destruction of Sodom—form a single account. Once again we can see the
sort of relationship that obtains between God and Abraham; this time, what is
emphasized is not just the promise of a son for Sarah, but also the patriarch’s
intercession on behalf of Sodom and Gomorrah. This intercession saves Lot and
his family (cf. 19:29). Thus, Abraham is already a blessing for all the descendants
of Lot. This narrative is quite colorful, and includes some curious little details —
making it one of the most popular passages in the story of the patriarchs.
18:1-15. This new appearance of God to Abraham is somewhat mysterious: the
three men stand for God. When Abraham speaks to them, sometimes he addres-
ses them in the singular (as if there were one person there: cf. v. 3), and some-
times in the plural (as if there were three: cf. v. 4). That is why some Fathers in-
terpreted this appearance as an early announcement of the mystery of the Holy
Trinity; others, following Jewish tradition (cf. Heb 13:2) take these personages to
be angels. The sacred text says that one of the three men (Yahweh, apparently)
stays with Abraham (cf. v. 22), while the other two, who are referred to as angels,
go to Sodom (cf. 19:1). Although the early chapters of Genesis do not expressly
talk about the creation of angels, that creation can be read into the word “hea-
vens” in Gen 1:1: “at the beginning of time, God created out of nothing both types
of creatures, spiritual and corporeal, that is, angelic and earthly,” says Lateran
Council IV (”De Fide Catolica”). In Holy Scripture angels are mentioned as being
servants and messengers of God, and, despite the way they are sometimes des-
cribed, such as in this passage, they should be understood as being purely spiri-
tual, personal and immortal creatures, endowed with intelligence and will. “Angels
have been present since creation (cf. Job 38:7, where the angels are called ‘sons
of God’) and throughout the history of salvation, announcing this salvation from
afar or near and serving the accomplishment of the divine plan: they closed the
earthly paradise (cf. Gen 3:24); protected Lot (cf. Gen 19); saved Hagar and her
child (cf. Gen 21:17); stayed Abraham’s hand (cf. Gen 22.11); communicated the
law by their ministry (cf. Acts 7:53); led the people of God (cf. Ex 23:20-23); an-
nounced births (cf. Judg 13) and callings (cf. Judg 6:11-24; Is 6:6); and assisted
the prophets (cf. 1 Kings 19:5), just to cite a few examples. Finally, the angel
Gabriel announced the birth of the Precursor and that of Jesus himself (cf. Lk
1:11-26)” (”Catechism of the Catholic Church”, 332).
In the general context of Genesis, this episode points up the new situation crea-
ted by the Covenant. God speaks to Abraham directly, as he spoke to Adam be-
fore he committed sin. Abraham, for his part, receives God through his hospita-
lity, and God again promises that Sarah will have a son (now specifying when
the child will be born). “Because Abraham believed in God and walked in his pre-
sence and in covenant with him (cf. Gen 15:6; 17:1-2), the patriarch is ready to
welcome a mysterious Guest into his tent. Abraham’s remarkable hospitality at
Mamre foreshadows the annunciation of the true Son of the promise (cf. Gen 18:
1-15; Lk 1: 26-38). After that, once God has confided his plan, Abraham’s heart
is attuned to his Lord’s compassion for men and he dares to intercede for them
with bold confidence (cf. Gen 18:16-33)” (ibid., 2571).
18:6. The measure mentioned here, a “seah” (pl. “seim”) is a measure of dry
grain (cf. 1 Sam 25:18; 2 Kings 7:1, 16, 18) which was probably a third of an
ephah, that is, about seven liters or two gallons.
18:10. “In the spring”; this could also be translated as “next year”. Literally, “the
time of life”, which some interpret as “the time of a woman’s pregnancy”, that is,
nine months.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.