Bible Study: Genesis 18

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Introduction

Summary:

Genesis chapter 18 narrates the visit of the LORD and two angels to Abraham and Sarah at the oaks of Mamre. Abraham welcomes them with hospitality and prepares a feast for them. The LORD reconfirms His promise that Sarah will have a son within a year, despite her old age and barrenness. Sarah laughs at the promise, but the LORD assures her that nothing is too hard for Him. The visitors then depart towards Sodom, where they intend to judge the wickedness of the city. The LORD reveals His plan to Abraham, who intercedes for the city and pleads with God to spare it if there are any righteous people in it. God agrees to Abraham’s request and says He will not destroy Sodom if He finds ten righteous people there.

Commentary:

Genesis chapter 18 is a pivotal chapter in the story of Abraham and Sarah, as well as in the history of salvation. It shows the faithfulness of God to His covenant promises, as well as the faith and obedience of Abraham as the father of the faithful. It also reveals the character of God as both righteous and merciful, and the role of Abraham as a mediator and intercessor for the nations.

The visit of the LORD and the angels to Abraham and Sarah is a theophany, a manifestation of God in human form. Many Christians believe that the LORD who appeared to Abraham was the pre-incarnate Son of God, Jesus Christ, who later became flesh and dwelt among us (John 1:14). The other two angels were sent by God to execute His judgment on Sodom and Gomorrah. The hospitality that Abraham showed to his guests was a sign of his reverence and love for God, as well as his generosity and kindness to strangers. The writer of Hebrews later exhorts us to imitate Abraham’s example, saying, “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2).

The promise of a son to Sarah was a fulfillment of God’s word to Abraham in Genesis 17:19, where He said, “Sarah your wife will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.” The name Isaac means “he laughs”, and it reflects both the incredulity and the joy of Abraham and Sarah at the prospect of having a child in their old age. The birth of Isaac was a miracle of God’s grace and power, and a sign of His sovereign choice and election. Isaac was the child of promise, through whom God would bless Abraham and all the families of the earth (Genesis 12:3).

The intercession of Abraham for Sodom and Gomorrah was a demonstration of his compassion and concern for the people of those cities, especially for his nephew Lot and his family, who lived there. Abraham appealed to God’s justice and mercy, and asked Him to spare the city if there were any righteous people in it. Abraham started with fifty, and gradually lowered the number to ten, hoping that God would find enough righteous people to avert His wrath. God agreed to Abraham’s request, and showed His patience and longsuffering towards the wicked. However, as the next chapter reveals, there were not even ten righteous people in Sodom, and the city was doomed to destruction.

Genesis chapter 18 points to Jesus in several ways. First, it foreshadows the incarnation of Jesus, who came to earth as the Son of God and the Son of Abraham (Matthew 1:1), and who visited and ate with sinners and tax collectors, as well as with the righteous (Luke 15:1–2). Second, it anticipates the birth of Jesus, who was also conceived by the power of the Holy Spirit in the womb of a virgin, Mary, and who was also named by God before His birth (Luke 1:26–38). Third, it prefigures the ministry of Jesus, who came to seek and save the lost (Luke 19:10), and who interceded for His enemies on the cross, saying, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). Fourth, it typifies the judgment of Jesus, who will come again in glory and power, and who will separate the sheep from the goats, and the wheat from the weeds, and who will reward the righteous and punish the wicked (Matthew 25:31–46).

Exegesis

Title: The LORD’s Visit and Abraham’s Intercession

Analysis:

Genesis 18:1–8: The LORD and two angels appear to Abraham at the oaks of Mamre, where he welcomes them with hospitality and prepares a meal for them. This section shows Abraham’s faith and obedience, as well as his reverence and love for God. It also foreshadows the incarnation of Jesus, who came to earth in human form and ate with sinners and righteous people alike (John 1:14; Luke 15:1–2).

• The phrase “the LORD appeared” (Genesis 18:1) indicates a theophany, a visible manifestation of God. Many commentators believe that the LORD here is the pre-incarnate Son of God, Jesus Christ, who later became flesh and dwelt among us (John 1:18; 1 Timothy 6:16). The other two men are angels, who are sent by God to execute His judgment on Sodom and Gomorrah (Genesis 18:22; 19:1).
• The oaks of Mamre is a significant place in Abraham’s life, where he built an altar to the LORD (Genesis 13:18), and where he and his descendants were buried (Genesis 23:17–19; 25:9; 49:30; 50:13).
• Abraham’s hospitality to his guests is a sign of his respect and generosity, as well as his recognition of their divine nature. He addresses the LORD as “my Lord” (Genesis 18:3), and bows himself to the ground (Genesis 18:2). He also offers them water, bread, meat, milk, and curds (Genesis 18:4–8). The writer of Hebrews later exhorts us to imitate Abraham’s example, saying, “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2).

Genesis 18:9–15: The LORD reconfirms His promise that Sarah will have a son within a year, despite her old age and barrenness. Sarah laughs at the promise, but the LORD assures her that nothing is too hard for Him. This section shows the faithfulness of God to His covenant promises, as well as the doubt and disbelief of Sarah. It also anticipates the birth of Jesus, who was also conceived by the power of the Holy Spirit in the womb of a virgin, Mary, and who was also named by God before His birth (Luke 1:26–38).

• The promise of a son to Sarah was a fulfillment of God’s word to Abraham in Genesis 17:19, where He said, “Sarah your wife will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.” The name Isaac means “he laughs”, and it reflects both the incredulity and the joy of Abraham and Sarah at the prospect of having a child in their old age. The birth of Isaac was a miracle of God’s grace and power, and a sign of His sovereign choice and election. Isaac was the child of promise, through whom God would bless Abraham and all the families of the earth (Genesis 12:3).
• Sarah’s laughter at the promise was a sign of her lack of faith and understanding. She thought that it was impossible for her to have a child, since she was past the age of childbearing and had been barren all her life (Genesis 18:11–12). She also lied to the LORD when He confronted her about her laughter, saying, “I did not laugh” (Genesis 18:15). The LORD rebuked her, saying, “No, but you did laugh” (Genesis 18:15). He also asked her, “Is anything too hard for the LORD?” (Genesis 18:14), implying that nothing is impossible for God, and that He can do whatever He pleases according to His will and purpose.

Genesis 18:16–33: The visitors depart towards Sodom, where they intend to judge the wickedness of the city. The LORD reveals His plan to Abraham, who intercedes for the city and pleads with God to spare it if there are any righteous people in it. God agrees to Abraham’s request and says He will not destroy Sodom if He finds ten righteous people there. This section shows the character of God as both righteous and merciful, and the role of Abraham as a mediator and intercessor for the nations. It also prefigures the ministry and judgment of Jesus, who came to seek and save the lost, and who interceded for His enemies on the cross, and who will come again in glory and power, and who will separate the sheep from the goats, and the wheat from the weeds, and who will reward the righteous and punish the wicked (Luke 19:10; 23:34; Matthew 25:31–46).

• The judgment of Sodom and Gomorrah was a result of their extreme wickedness and sinfulness. The LORD said, “The outcry against Sodom and Gomorrah is great, and their sin is very grave” (Genesis 18:20). The word “outcry” implies that their sins were oppressive and violent, and that they cried out for justice and vengeance. The word “grave” implies that their sins were serious and abominable, and that they provoked God’s wrath and indignation. The nature of their sins is further revealed in Genesis 19, where they attempted to rape the angels who came to rescue Lot and his family (Genesis 19:4–11).
• The intercession of Abraham for Sodom and Gomorrah was a demonstration of his compassion and concern for the people of those cities, especially for his nephew Lot and his family, who lived there. Abraham appealed to God’s justice and mercy, and asked Him to spare the city if there were any righteous people in it. Abraham started with fifty, and gradually lowered the number to ten, hoping that God would find enough righteous people to avert His wrath. God agreed to Abraham’s request, and showed His patience and longsuffering towards the wicked. However, as the next chapter reveals, there were not even ten righteous people in Sodom, and the city was doomed to destruction.
• The LORD’s revelation of His plan to Abraham was a sign of His friendship and covenant with him. The LORD said, “Shall I hide from Abraham what I am doing, since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?” (Genesis 18:17–18). The LORD also said, “For I have known him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him” (Genesis 18:19). The LORD entrusted Abraham with His secrets, and expected him to teach his descendants to follow His ways. The LORD also confirmed His promise to make Abraham a blessing to all the nations, through his seed, who is ultimately Christ (Galatians 3:16).

Background and Context

Historical-cultural background:

The historical-cultural background of this passage is the ancient Near East, around the second millennium BC. The passage is part of the book of Genesis, which is the first book of the Torah, the law of Moses, and the Pentateuch, the five books of Moses. The passage belongs to the section of Genesis that narrates the story of the patriarchs, the ancestors of Israel, from Abraham to Joseph.

There are some cultural background or historical significance that we should be aware of when reading this passage, such as:

• The practice of hospitality in the ancient Near East, which was a sacred duty and a sign of honor and respect. Abraham’s hospitality to his guests was exemplary and commendable, and it also reflected his reverence and love for God, who was among the guests.
• The significance of names in the ancient Near East, which often expressed the character, the destiny, or the relationship of the person. The name of Isaac, which means “he laughs”, was given by God to the son of promise, and it reflected both the disbelief and the joy of Abraham and Sarah at the prospect of having a child in their old age.
• The concept of righteousness in the ancient Near East, which meant to be in a right relationship with God and with others, and to live according to God’s will and standards. Abraham’s intercession for Sodom and Gomorrah was based on his understanding of God’s righteousness and mercy, and his concern for the righteous people in the city, especially his nephew Lot and his family.

The characters in the passage:

• The LORD, who is the personal name of God, revealed to Moses at the burning bush (Exodus 3:14–15). He is the Creator and the Sovereign of the universe, and the God of the covenant with Abraham and his descendants. He appeared to Abraham in human form, along with two angels, and reconfirmed His promise of a son to Sarah, and His judgment of Sodom and Gomorrah.
• Abraham, who is the father of the faithful, and the ancestor of Israel and the nations. He is the recipient of God’s call and promises, and the model of faith and obedience. He welcomed the LORD and the angels with hospitality, and interceded for Sodom and Gomorrah with compassion and boldness.
• Sarah, who is the wife of Abraham, and the mother of Isaac. She is the partner of God’s covenant with Abraham, and the matriarch of Israel. She laughed at God’s promise of a son, because she thought it was impossible for her to have a child at her old age. She was rebuked by God, but also assured of His power and faithfulness.
• The two angels, who are the messengers and the agents of God. They accompanied the LORD to Abraham’s tent, and then departed to Sodom and Gomorrah, where they were sent to execute God’s judgment on the wicked city, and to rescue Lot and his family.

Locations in the passage:

• The oaks of Mamre, which is a place near Hebron, where Abraham settled and built an altar to the LORD (Genesis 13:18). It is also the place where Abraham and his descendants were buried (Genesis 23:17–19; 25:9; 49:30; 50:13). It is the place where the LORD and the angels appeared to Abraham and Sarah, and where they had a feast with them.
• Sodom and Gomorrah, which are two cities in the plain of the Jordan, near the Dead Sea, where Lot and his family lived (Genesis 13:10–13). They are the epitome of wickedness and sinfulness, and the objects of God’s wrath and destruction. They are also the places where Abraham interceded for the righteous people, hoping that God would spare the city for their sake.

Context of the passage:

• Before the passage, God had made a covenant with Abraham, and had changed his name from Abram to Abraham, and his wife’s name from Sarai to Sarah. He had also given him the sign of circumcision, and had promised him a son through Sarah, whom he would name Isaac. He had also told him that he would be the father of many nations, and that he would inherit the land of Canaan (Genesis 17).
• After the passage, the two angels arrived at Sodom in the evening, and were welcomed by Lot, who offered them hospitality. However, the men of Sodom surrounded Lot’s house, and demanded to have sex with the angels. The angels struck the men with blindness, and warned Lot to escape from the city with his family, before God would destroy it. Lot hesitated, but the angels dragged him and his wife and two daughters out of the city. As they fled, Lot’s wife looked back and became a pillar of salt. The LORD rained fire and sulfur on Sodom and Gomorrah, and overthrew the cities and all their inhabitants. Abraham saw the smoke of the destruction from afar, and remembered God’s mercy. Lot and his daughters settled in a cave in the mountains, where the daughters got their father drunk, and slept with him, and bore sons, who became the ancestors of the Moabites and the Ammonites (Genesis 19).

Genre of the passage:

The genre of the passage is narrative, which is a story that recounts the events and the actions of the characters, and reveals their thoughts and feelings. Narrative is the most common genre in the book of Genesis, and it is used to convey the historical and theological truths of God’s creation, fall, judgment, promise, and redemption of the world, and especially of His chosen people, Israel.

Structure of the passage:

• Introduction: Genesis 18:1–2, where the LORD and the two angels appear to Abraham at the oaks of Mamre.
• Scene 1: Genesis 18:3–8, where Abraham welcomes the guests with hospitality, and prepares a feast for them.
• Scene 2: Genesis 18:9–15, where the LORD reconfirms His promise of a son to Sarah, and rebukes her laughter.
• Scene 3: Genesis 18:16–21, where the guests depart towards Sodom, and the LORD reveals His plan to Abraham.
• Scene 4: Genesis 18:22–33, where Abraham intercedes for Sodom and Gomorrah, and pleads with God to spare the city if there are any righteous people in it.
• Conclusion: Genesis 18:33, where the LORD departs from Abraham, and Abraham returns to his place.

Logical progression in the passage:

• The passage begins with the appearance of the LORD and the angels to Abraham, and ends with their departure from him.
• The passage moves from the promise of a son to Sarah, to the judgment of Sodom and Gomorrah, showing the contrast between God’s grace and God’s wrath, and between the righteous and the wicked.
• The passage also moves from Abraham’s hospitality to his guests, to his intercession for the city, showing his faith and obedience, and his compassion and concern for the people.
• The passage also moves from Sarah’s laughter of disbelief, to God’s assurance of His power and faithfulness, showing God’s response to human doubt and disbelief, and His fulfillment of His promises.

Unusual or unexpected:

• The appearance of the LORD in human form, along with two angels, to Abraham and Sarah, which is a rare and remarkable event in the history of God’s revelation.
• The promise of a son to Sarah, who was past the age of childbearing and had been barren all her life, which is a miracle of God’s grace and power, and a sign of His sovereign choice and election.
• The intercession of Abraham for Sodom and Gomorrah, who were the enemies and the rivals of Abraham and his descendants, which is a demonstration of his compassion and concern for the people, and his role as a mediator and intercessor for the nations.
• The patience and the compassion of God, who agreed to Abraham’s request, and who was willing to spare the city for the sake of ten righteous people, which is a display of His longsuffering and mercy towards the wicked, and His justice and righteousness towards the righteous.

Author’s purpose:

• To show the faithfulness of God to His covenant promises, and the faith and obedience of Abraham as the father of the faithful.
• To reveal the character of God as both righteous and merciful, and the role of Abraham as a mediator and intercessor for the nations.
• To point to Jesus, who is the Son of God and the Son of Abraham, who came to seek and save the lost, and who died and rose again for our sins.

Themes and topics

Main themes or sub-themes:

• God’s grace and power, which enable Him to fulfill His promises, even when they seem impossible to human eyes (Genesis 18:14; Romans 4:17–21; Hebrews 11:11–12).
• God’s righteousness and mercy, which balance His judgment and His compassion, and which respect the dignity and the responsibility of human beings (Genesis 18:25–26; Psalm 89:14; James 5:11).
• God’s revelation and His relationship, which invite His people to know Him and to communicate with Him, and which reveal His plans and His purposes to them (Genesis 18:17–19; Amos 3:7; John 15:15).
• Man’s sinfulness and weakness, which cause him to doubt and to disobey God, and to lie and to hide from Him (Genesis 18:12–15; Romans 3:23; 1 John 1:8–10).
• Man’s faith and obedience, which enable him to welcome and to serve God, and to trust and to follow Him (Genesis 18:2–8; Hebrews 11:8–19; James 2:21–24).
• Man’s compassion and concern, which motivate him to intercede and to plead for others, and to seek God’s justice and mercy for them (Genesis 18:23–33; 1 Timothy 2:1–4; 1 John 5:16).

Main message of the passage:

The main overall message of the passage is that God is faithful and trustworthy, and that He keeps His covenant with Abraham and his descendants, and that He blesses them and makes them a blessing to all the nations through Jesus Christ, who is the Son of God and the Son of Abraham.

Main argument of the passage:

There is a main argument in this passage, which is between Abraham and the LORD, regarding the fate of Sodom and Gomorrah. The purpose of this argument is to show Abraham’s role as a mediator and a friend of God, and to demonstrate God’s justice and mercy, and to foreshadow the intercession and the salvation of Jesus Christ.

Theological traditions and themes from the passage:

• The covenant theology, which is the framework of God’s relationship with His people, based on His promises and His commands, His blessings and His curses, His grace and His judgment. The covenant theology is found throughout the Bible, especially in the books of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, Jeremiah, Ezekiel, Hosea, Romans, Galatians, Hebrews, and Revelation.
• The incarnation theology, which is the doctrine of God becoming human in the person of Jesus Christ, who is fully God and fully man, who came to reveal God and to redeem humanity. The incarnation theology is foreshadowed in the Old Testament, especially in the appearances of the LORD in human form, such as in Genesis 18, and is fulfilled in the New Testament, especially in the Gospels of Matthew, Mark, Luke, and John.
• The kingdom theology, which is the theme of God’s rule and reign over His creation, His people, and His enemies, and His restoration of all things to His original design and purpose. The kingdom theology is announced and inaugurated by Jesus Christ, who is the King of kings and the Lord of lords, and who will come again to consummate His kingdom in the new heaven and the new earth. The kingdom theology is present in the Old Testament, especially in the books of Samuel, Kings, Chronicles, Psalms, Isaiah, Daniel, and Zechariah, and is expanded in the New Testament, especially in the Gospels of Matthew, Mark, Luke, and John, and the book of Revelation.

Echos and clarifications:

• Genesis 12:1–3, where God calls Abraham and makes a covenant with him, promising to make him a great nation, to bless him, and to bless all the families of the earth through him.
• Genesis 15:1–6, where God reaffirms His promise to Abraham, and counts his faith as righteousness.
• Genesis 17:1–22, where God changes Abraham’s and Sarah’s names, and establishes the sign of circumcision as a mark of His covenant, and announces the birth of Isaac as the son of the promise.
• Genesis 19:1–29, where the two angels visit Lot in Sodom, and rescue him and his family from the destruction of the city, and where Lot’s wife is turned into a pillar of salt for looking back at the city.
• Genesis 21:1–7, where God fulfills His promise to Abraham and Sarah, and gives them a son, Isaac, whose name means “he laughs”, and where Sarah says, “God has made me laugh, and all who hear will laugh with me.” This passage is also echoed or developed in later passages, such as:
• Exodus 3:1–6, where God appears to Moses in a burning bush, and reveals His name as “I AM WHO I AM”, and calls him to deliver His people from Egypt.
• Exodus 32:7–14, where Moses intercedes for the Israelites, who have made a golden calf and worshiped it, and asks God to spare them from His wrath, and to remember His covenant with Abraham, Isaac, and Jacob.
• Isaiah 53:1–12, where the prophet Isaiah foretells the suffering and the glory of the Servant of the LORD, who will bear the sins of many, and make intercession for the transgressors.
• John 1:1–18, where the apostle John declares that Jesus is the Word, who was with God and was God, and who became flesh and dwelt among us, and who revealed the glory and the grace of God.
• John 8:56–58, where Jesus says that Abraham rejoiced to see His day, and that He existed before Abraham, and that He is the “I AM”.
• Romans 9:6–29, where the apostle Paul explains that not all who are descended from Abraham are the true children of God, but only those who are of the promise, and that God has mercy on whom He wills, and hardens whom He wills, according to His sovereign purpose.
• Hebrews 7:1–28, where the author of Hebrews compares Jesus to Melchizedek, the king of Salem and the priest of God Most High, who blessed Abraham, and who is superior to the Levitical priesthood, and who is the eternal and perfect High Priest, who lives to make intercession for us.

This passage was included in the book to:

This passage was included in the book of Genesis to show the faithfulness and the trustworthiness of God, and to show the faith and the obedience of Abraham, and to show the grace and the judgment of God, and to show the intercession and the salvation of God, and to show the promise and the fulfillment of God, and to show the blessing and the mission of God, and to show the revelation and the relationship of God, and to show the anticipation and the foreshadowing of Jesus Christ, who is the Son of God and the Son of Abraham.

Theological truths communicated in this passage:

• God is the sovereign Creator and Ruler of all things, and He can do whatever He pleases, according to His will and purpose, and nothing is too hard for Him.
• God is the faithful and trustworthy Covenant Maker and Keeper, and He keeps His promises to His people, and He blesses them and makes them a blessing to all the nations through Jesus Christ, who is the Savior of the world, and who came from Abraham’s family.
• God is the righteous and merciful Judge and Savior, and He balances His justice and His compassion, and He respects the dignity and the responsibility of human beings, and He judges the wicked and spares the righteous, and He offers forgiveness and restoration to those who repent and turn to Him.
• God is the revealing and relational God and Friend, and He invites His people to know Him and to communicate with Him, and He reveals His character and His will, His plans and His purposes, to them, and He calls them to trust and to follow Him, and to share His love and His grace with others.
• Man is the sinful and weak creature and sinner, and he needs God’s grace and forgiveness, and he doubts and disobeys God, and he lies and hides from Him, and he sins against God and against others, and he deserves God’s judgment and wrath.
• Man is also the faithful and obedient servant and friend of God, and he can please God and serve others, and he welcomes and serves God, and he trusts and follows Him, and he intercedes and pleads for others, and he seeks God’s justice and mercy for them.
• Jesus is the Son of God and the Son of Abraham, and He is the fulfillment of God’s promise and plan, and He is the manifestation of God’s grace and power, and He is the mediator of God’s righteousness and mercy, and He is the revelation of God’s character and will, and He is the King of God’s kingdom and the Lord of all.

Key terms

• LORD: יְהוָה (YHWH), H3068 In the Bible, LORD is the personal name of God, revealed to Moses at the burning bush (Exodus 3:14–15). It is derived from the verb “to be”, and signifies God’s self-existence, sovereignty, and faithfulness. LORD is usually written in capital letters to distinguish it from the title “Lord” (אֲדֹנָי, Adonai), which is also used to address God. LORD is used over 6,800 times in the Old Testament, and is often combined with other names or attributes of God, such as LORD of hosts, LORD God, or LORD Almighty. In the New Testament, the Greek word “kurios” is used to translate both LORD and Lord, and is also applied to Jesus Christ, as the Son of God and the Lord of all (Philippians 2:9–11). Some references for LORD include: Genesis 2:4; Exodus 6:2–3; Psalm 8:1; Isaiah 42:8; John 8:58; Romans 10:9–13.
• Laugh: צָחַק (tsachaq), H6711 In the Bible, laugh can have different meanings, depending on the context and the attitude of the person who laughs. It can express joy, delight, mockery, disbelief, or scorn. Laugh is used 39 times in the Old Testament, and 13 times in the New Testament. The related Greek word is “gelao”. In Genesis 18, Sarah laughs at the promise of God, because she thinks it is impossible for her to have a child at her old age. Her laughter is a sign of her doubt and disbelief, but also of her surprise and wonder. God names her son Isaac, which means “he laughs”, to remind her of His grace and power. Some references for laugh include: Genesis 17:17; 21:6–7; Job 5:22; Psalm 2:4; Proverbs 14:13; Luke 6:21; James 4:9.
• Righteous: צַדִּיק (tsaddiq), H6662 In the Bible, righteous means to be in a right relationship with God, and to live according to His will and standards. Righteous is used 206 times in the Old Testament, and 92 times in the New Testament. The related Greek word is “dikaios”. In Genesis 18, Abraham intercedes for the righteous people in Sodom and Gomorrah, hoping that God will spare the city for their sake. He appeals to God’s justice and mercy, and asks Him to not destroy the righteous with the wicked. God agrees to Abraham’s request, and says He will not destroy Sodom if He finds ten righteous people there. However, as the next chapter reveals, there were not even ten righteous people in Sodom, and only Lot and his family were saved. Some references for righteous include: Genesis 6:9; 15:6; Psalm 1:5–6; Proverbs 10:3; Matthew 5:6; Romans 3:21–22; 1 John 3:7.

The terms LORD, laugh, and righteous are identified as key to the passage, because they reveal important aspects of the characters and the themes of the story. LORD shows the identity and the authority of the visitor who appeared to Abraham and Sarah, and who made the promise of a son and the judgment of Sodom and Gomorrah. Laugh shows the reaction and the attitude of Sarah to the promise of God, and how God turned her disbelief into joy and fulfillment. Righteous shows the criterion and the condition that God used to decide the fate of Sodom and Gomorrah, and how Abraham interceded for the city and for his nephew Lot.

There are no words in this passage that are used for the first time in the Bible and are of great importance later in the Bible. However, there are some words that are used for the first time in relation to specific characters or themes, such as Isaac, which is the name of the son of promise, and outcry, which is the reason for God’s judgment on Sodom and Gomorrah.

Translation

There are some plays on words in this passage, such as:

• The phrase “the heat of the day” (Genesis 18:1) is an idiom that means the hottest part of the day, usually around noon. It implies that Abraham was resting in the shade of his tent, and that the appearance of the LORD and the angels was unexpected and surprising.
• The word “laugh” (Genesis 18:12–15) is a play on words that connects with the name of Isaac, which means “he laughs”. It also contrasts the disbelief and the joy of Sarah, who laughed at God’s promise, and the grace and the power of God, who fulfilled His promise.
• The word “righteous” (Genesis 18:23–32) is a figure of speech that means those who are in a right relationship with God, and who live according to His will and standards. It also implies that there were very few righteous people in Sodom and Gomorrah, and that God was willing to spare the city for their sake, if there were any.

Literary devices:

• Hyperbole: an exaggeration or overstatement that is not meant to be taken literally, but to emphasize a point or to create a vivid image. For example, when Abraham says, “If I have found favor in your eyes, my lord, do not pass your servant by” (Genesis 18:3), he is using hyperbole to express his respect and hospitality to his guests, and to persuade them to stay with him.
• Metaphor: a comparison or identification of two different things that share some common characteristics, without using the words “like” or “as”. For example, when the LORD says, “I will return to you at the appointed time next year, and Sarah will have a son” (Genesis 18:14), He is using a metaphor to describe His promise as a return, implying that He will be faithful and reliable, and that He will not forget or forsake His people.
• Simile: a comparison of two different things that share some common characteristics, using the words “like” or “as”. For example, when Abraham says, “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes” (Genesis 18:27), he is using a simile to compare himself to dust and ashes, implying that he is humble and unworthy to speak to God, and that he acknowledges his mortality and frailty.

Repetition of words, phrases, and concepts:

There is some repetition of words, phrases, or concepts in the passage, which often shows importance. For example, the word “laugh” is repeated four times in Genesis 18:12–15, to emphasize the contrast between Sarah’s disbelief and God’s fulfillment of His promise. The word “righteous” is repeated ten times in Genesis 18:23–32, to emphasize the criterion and the condition that God used to judge Sodom and Gomorrah, and the compassion and the intercession of Abraham for the city. The phrase “the LORD said” is repeated seven times in Genesis 18:9–33, to emphasize the authority and the revelation of God, and the dialogue and the relationship between Him and Abraham.

Some of the words that don’t translate well are:

There are some words that do not translate well from the original language, because they have different meanings, connotations, or nuances in different languages and cultures. For example, the word “LORD” is used to translate the Hebrew word “YHWH”, which is the personal name of God, but it may not convey the same sense of intimacy, reverence, or uniqueness that the original word does. The word “laugh” is used to translate the Hebrew word “tsachaq”, which can have different meanings, such as joy, delight, mockery, disbelief, or scorn, depending on the context and the attitude of the person who laughs, but it may not capture the full range of emotions that the original word does. The word “righteous” is used to translate the Hebrew word “tsaddiq”, which means to be in a right relationship with God and with others, and to live according to God’s will and standards, but it may not express the same sense of justice, mercy, or faithfulness that the original word does.

Some of the other translation issues include:

• The ambiguity or the uncertainty of some words or phrases, which may have more than one possible meaning or implication. For example, the phrase “the LORD appeared” (Genesis 18:1) may imply that the LORD was visible or invisible, or that He was in human or divine form, or that He was one or three of the visitors, or that He was distinct or identical to the angels. The phrase “my lord” (Genesis 18:3) may refer to the LORD or to one of the angels, or to all of them, depending on the context and the punctuation. The phrase “I will return” (Genesis 18:14) may mean that the LORD will come back to Abraham and Sarah, or that He will fulfill His promise, or that He will do both, depending on the perspective and the expectation of the speaker and the listener.
• The cultural or the historical differences between the original and the target audience, which may affect the relevance or the applicability of the passage. For example, the practice of hospitality in the ancient Near East, which was a sacred duty and a sign of honor and respect, may not be as common or as important in some modern cultures, where people may value privacy or convenience more. The significance of names in the ancient Near East, which often expressed the character, the destiny, or the relationship of the person, may not be as meaningful or as meaningful in some modern cultures, where people may choose or change their names for different reasons. The concept of righteousness in the ancient Near East, which meant to be in a right relationship with God and with others, and to live according to God’s will and standards, may not be as clear or as relevant in some modern cultures, where people may have different views or values of what is right or wrong, or what is good or bad.

Other translation disagreements:

• The identity and the nature of the LORD and the angels, who appeared to Abraham and Sarah, and who made the promise of a son and the judgment of Sodom and Gomorrah. Some translators and interpreters believe that the LORD was the pre-incarnate Son of God, Jesus Christ, who came to earth in human form, and who was accompanied by two angels, who were sent by God to execute His judgment on Sodom and Gomorrah. Others believe that the LORD was God the Father, who manifested Himself in a visible form, and who was accompanied by two angels, who were also manifestations of God. Others believe that the LORD and the angels were three distinct beings, who represented God, but who were not God Himself.
• The meaning and the implication of Sarah’s laughter, and God’s response to it. Some translators and interpreters believe that Sarah’s laughter was a sign of her doubt and disbelief, and that God rebuked her for it, and assured her of His power and faithfulness. Others believe that Sarah’s laughter was a sign of her surprise and wonder, and that God corrected her for it, and confirmed His promise and grace. Others believe that Sarah’s laughter was a sign of her joy and delight, and that God shared it with her, and named her son Isaac, which means “he laughs”.

Seeing Jesus

• Genesis 18:14: “Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son.” This verse shows the power and the faithfulness of God, who can do all things and who keeps His promises. This verse is also revealed in Jesus, who is the power and the wisdom of God, and who fulfills all the prophecies and promises of God (1 Corinthians 1:24; 2 Corinthians 1:20; Hebrews 10:23).
• Genesis 18:25: “Will not the Judge of all the earth do right?” This verse shows the justice and the righteousness of God, who judges the world with equity and truth. This verse is also revealed in Jesus, who is the righteous Judge, and who will judge the living and the dead with justice and mercy (John 5:22; Acts 10:42; 2 Timothy 4:8; Revelation 19:11).
• Genesis 18:32: “Then he said, ‘May the Lord not be angry, but let me speak just once more. What if only ten can be found there?’ He answered, ‘For the sake of ten, I will not destroy it.’” This verse shows the patience and the compassion of God, who is slow to anger and abounding in love, and who does not want anyone to perish, but everyone to come to repentance. This verse is also revealed in Jesus, who is the image of the invisible God, and who came to seek and save the lost, and who died for the ungodly (Colossians 1:15; Luke 19:10; Romans 5:8; 2 Peter 3:9).
• Genesis 18:1–8: The visit of the Lord and the two angels to Abraham and Sarah foreshadows the incarnation of Jesus, who came to earth in human form and ate with sinners and righteous people alike (John 1:14; Luke 15:1–2). Abraham’s hospitality to his guests also typifies the reverence and love that we should have for God, and the generosity and kindness that we should show to strangers (Hebrews 13:2).
• Genesis 18:9–15: The promise of a son to Sarah foreshadows the birth of Jesus, who was also conceived by the power of the Holy Spirit in the womb of a virgin, Mary, and who was also named by God before His birth (Luke 1:26–38). Sarah’s laughter at the promise also typifies the doubt and disbelief that many people had regarding the miraculous birth and the identity of Jesus (Matthew 13:54–58; John 7:5; 8:48–59).
• Genesis 18:16–33: The intercession of Abraham for Sodom and Gomorrah foreshadows the ministry and the death of Jesus, who came to seek and save the lost, and who interceded for His enemies on the cross, and who gave His life as a ransom for many (Luke 19:10; 23:34; Matthew 20:28). The judgment of Sodom and Gomorrah also foreshadows the second coming and the final judgment of Jesus, who will separate the sheep from the goats, and the wheat from the weeds, and who will reward the righteous and punish the wicked (Matthew 25:31–46).

Interpretation

Denominational Differences:

There are some denominational differences in the interpretation of Genesis 18, such as:

• The identity and the nature of the LORD and the angels, who appeared to Abraham and Sarah, and who made the promise of a son and the judgment of Sodom and Gomorrah. Some Christian groups, such as some Catholics, Orthodox, and Anglicans, believe that the three visitors were a manifestation of the Trinity, the one God in three persons: the Father, the Son, and the Holy Spirit1. They also see the hospitality of Abraham as a symbol of the Eucharist, the sacrament of the body and blood of Christ2. Other Christian groups, such as some Protestants, believe that the three visitors were not the Trinity, but the LORD (in the Person of Jesus Christ) and two angels, who represented God, but were not God Himself3. They also see the hospitality of Abraham as a model of faith and obedience, and a sign of God’s grace and power4.
• The meaning and the implication of Sarah’s laughter, and God’s response to it. Some Christian groups, such as some Lutherans and Calvinists, believe that Sarah’s laughter was a sign of her doubt and disbelief, and that God rebuked her for it, and assured her of His power and faithfulness. They also see Sarah’s laughter as a reminder of our own sinfulness and weakness, and our need for God’s grace and forgiveness. Other Christian groups, such as some Methodists and Pentecostals, believe that Sarah’s laughter was a sign of her surprise and wonder, and that God corrected her for it, and confirmed His promise and grace. They also see Sarah’s laughter as a symbol of our joy and faith, and our response to God’s goodness and love.

Doctrinal foundations:

This passage is foundational for some Church doctrines, such as:

• The doctrine of revelation: Genesis 18 reveals that God communicates with His people, and makes Himself known to them, in various ways, such as through His word, His works, His promises, and His appearances. It also shows that God reveals His character and His will, His grace and His wrath, His mercy and His justice, to those who seek Him and trust Him. Some other important Biblical passages that are used for this doctrine are: Psalm 19:1–14; Hebrews 1:1–4; 2 Timothy 3:16–17; 2 Peter 1:19–21.
• The doctrine of incarnation: Genesis 18 foreshadows the incarnation of Jesus, who is God the Son, who came to earth in human flesh, and who was accompanied by angels at His birth, His ministry, His death, His resurrection, and His ascension. It also shows that Jesus is the fulfillment of God’s promise of a son to Abraham and Sarah, and the source of blessing to all the nations. Some other important Biblical passages that are used for this doctrine are: John 1:1–18; Philippians 2:5–11; Galatians 3:16; 4:4–7; Hebrews 2:14–18.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• His grace and power, which enable Him to fulfill His promises, even when they seem impossible to human eyes (Genesis 18:14).
• His righteousness and mercy, which balance His judgment and His compassion, and which respect the dignity and the responsibility of human beings (Genesis 18:25–26).
• His revelation and His relationship, which invite His people to know Him and to communicate with Him, and which reveal His plans and His purposes to them (Genesis 18:17–19).

What does this passage tell us about man?

• His sinfulness and weakness, which cause him to doubt and to disobey God, and to lie and to hide from Him (Genesis 18:12–15).
• His faith and obedience, which enable him to welcome and to serve God, and to trust and to follow Him (Genesis 18:2–8).
• His compassion and concern, which motivate him to intercede and to plead for others, and to seek God’s justice and mercy for them (Genesis 18:23–33).

What does this passage demand of me?

• Believe in God’s promises, and to wait for His timing and His way of fulfilling them, even when they seem impossible or improbable to me (Hebrews 11:11–12).
• Submit to God’s judgment, and to repent of my sins and to seek His forgiveness, and to also pray for the salvation and the restoration of others (2 Peter 3:9–10).
• Fellowship with God, and to listen to His word and to obey His will, and to also share His love and His grace with others (1 John 1:3–7).

How should this passage change the way I relate to people?

• Showing hospitality and generosity to strangers and guests, and to treat them with respect and kindness, as if they were God Himself (Hebrews 13:2).
• Seeking righteousness and peace in the world, and to stand up for the oppressed and the marginalized, and to also appeal to God’s mercy and compassion for the wicked and the lost (James 5:16–18).
• Sharing God’s promises and plans with others, and to encourage them to trust and to follow Him, and to also model God’s character and attributes to them (1 Peter 3:15–16).

How does this passage prompt me to pray to God?

• Thanking Him for His grace and power, which enable Him to fulfill His promises, and to ask Him to increase my faith and my patience, and to help me to overcome my doubts and my fears (Philippians 4:6–7).
• Confessing my sinfulness and weakness, which cause me to doubt and to disobey Him, and to ask Him to forgive me and to cleanse me, and to help me to live according to His will and standards (1 John 1:8–9).
• Interceding for others, who need His salvation and His restoration, and to ask Him to spare them from His wrath and to draw them to His love, and to help me to be His witness and His instrument to them (1 Timothy 2:1–4).

How does this passage challenge me to grow as a Christian?

• Imitating the faith and obedience of Abraham, who welcomed and served God, and who trusted and followed Him, even when He tested him or asked him to do something difficult or incomprehensible (Hebrews 11:8–19).
• Reflecting the character and attributes of God, who is gracious and powerful, righteous and merciful, revealing and relational, and who fulfills His promises and executes His judgment, according to His will and purpose (Ephesians 5:1–2).
• Anticipating the fulfillment of God’s plan and promise in Jesus, who is the Son of God and the Son of Abraham, who came to seek and save the lost, and who died and rose again for our sins, and who will come again to judge the living and the dead, and to reign forever and ever (Revelation 22:12–13; 20–21).

Study Summary

Genesis 18 is a story about how God visited Abraham and Sarah, and how He made a promise and a judgment to them. Here is a summary of what happened in the story, and what we can learn from it.

• The story begins with Abraham resting in his tent, when he saw three visitors coming to him. He did not know that one of them was the LORD, the personal name of God, and the other two were angels, the messengers and the agents of God. He welcomed them with great hospitality, and prepared a feast for them.
• The LORD told Abraham that He would return to him at the same time next year, and that Sarah would have a son. Sarah was listening behind the tent, and she laughed to herself, because she thought it was impossible for her to have a child, since she was very old and had never been able to have children. The LORD heard her laughter, and asked Abraham why Sarah laughed, and if anything was too hard for the LORD. Sarah was afraid, and she lied to the LORD, saying that she did not laugh. The LORD said, “No, but you did laugh.”
• The visitors left Abraham’s tent, and went towards Sodom and Gomorrah, two cities that were very wicked and sinful. The LORD decided to tell Abraham what He was going to do to those cities, because He had chosen Abraham and his descendants to be His special people, and to bless them and to make them a blessing to all the nations. The LORD said that the outcry against Sodom and Gomorrah was very great, and that He was going to see if they deserved to be destroyed.
• Abraham stayed with the LORD, and he began to intercede for Sodom and Gomorrah. He asked the LORD if He would destroy the righteous people with the wicked people, and if He would spare the city for the sake of the righteous people. He started with fifty righteous people, and then he lowered the number to forty-five, forty, thirty, twenty, and finally ten. Each time, the LORD agreed to Abraham’s request, and said He would not destroy the city if He found that many righteous people there. Abraham was very humble and respectful, and he said that he was nothing but dust and ashes, and that he did not want to anger the LORD. The LORD was very patient and compassionate, and He listened to Abraham’s plea. When Abraham finished speaking, the LORD left, and Abraham returned to his place.

This story tells us many things about God and about man, and it also points us to Jesus, who is the Son of God and the Son of Abraham. Here are some of the lessons we can learn from this story:

• God is gracious and powerful, and He can fulfill His promises, even when they seem impossible to us. He promised Abraham and Sarah a son, who would be the ancestor of many nations, and He kept His promise, even though they were very old and had no children. He also promised to bless all the nations through Abraham’s offspring, and He fulfilled His promise in Jesus, who is the Savior of the world, and who came from Abraham’s family.
• God is righteous and merciful, and He balances His judgment and His compassion. He judged Sodom and Gomorrah for their wickedness and sinfulness, and He destroyed them with fire and sulfur. But He also spared Lot and his family, who were Abraham’s relatives, and who lived in Sodom. He also listened to Abraham’s intercession, and He agreed to spare the city if He found any righteous people there. He also showed us His mercy and compassion in Jesus, who died for our sins and rose again for our justification, and who saves us from God’s wrath and gives us eternal life.
• God is revealing and relational, and He invites us to know Him and to communicate with Him. He appeared to Abraham and Sarah in human form, and He spoke to them and ate with them. He also told them His plans and His purposes, and He revealed His character and His will to them. He also invites us to fellowship with Him and to listen to His word and to obey His will. He also reveals Himself to us in Jesus, who is God in the flesh, and who came to earth to show us God’s love and grace, and to make us His children and His friends.
• Man is sinful and weak, and he needs God’s grace and forgiveness. Sarah laughed at God’s promise, because she doubted His power and faithfulness. She also lied to God, because she was afraid of His rebuke. We also laugh at God’s promises, and we lie to God, because we doubt Him and we fear Him. We also sin against God and against others, and we deserve His judgment and His wrath. We need God’s grace and forgiveness, which He offers us in Jesus, who died for our sins and rose again for our justification, and who cleanses us from all unrighteousness.
• Man is also faithful and obedient, and he can please God and serve others. Abraham welcomed and served God, and he trusted and followed Him. He also interceded and pleaded for others, and he sought God’s justice and mercy for them. He pleased God and served others, because he had faith and obedience. We can also please God and serve others, if we have faith and obedience. We can also intercede and plead for others, and we can seek God’s justice and mercy for them. We can also follow the example of Jesus, who is the perfect model of faith and obedience, and who pleased God and served others, even to the point of death.

This story also challenges us to grow as Christians, and it prompts us to pray to God. Here are some of the ways we can apply this story to our lives:

• We should believe in God’s promises, and we should wait for His timing and His way of fulfilling them, even when they seem impossible or improbable to us. We should also thank Him for His grace and power, and we should ask Him to increase our faith and our patience, and to help us to overcome our doubts and our fears.
• We should submit to God’s judgment, and we should repent of our sins and seek His forgiveness, and we should also pray for the salvation and the restoration of others. We should also confess our sinfulness and weakness, and we should ask Him to forgive us and to cleanse us, and to help us to live according to His will and standards.
• We should fellowship with God, and we should listen to His word and obey His will, and we should also share His love and His grace with others. We should also thank Him for His revelation and His relationship, and we should ask Him to help us to know Him and to communicate with Him, and to reveal His plans and His purposes to us.
• We should show hospitality and generosity to strangers and guests, and we should treat them with respect and kindness, as if they were God Himself. We should also seek righteousness and peace in the world, and we should stand up for the oppressed and the marginalized, and we should also appeal to God’s mercy and compassion for the wicked and the lost.
• We should share God’s promises and plans with others, and we should encourage them to trust and to follow Him, and we should also model God’s character and attributes to them. We should also imitate the faith and obedience of Abraham, who welcomed and served God, and who trusted and followed Him, even when He tested him or asked him to do something difficult or incomprehensible.
• We should anticipate the fulfillment of God’s plan and promise in Jesus, who is the Son of God and the Son of Abraham, who came to seek and save the lost, and who died and rose again for our sins, and who will come again to judge the living and the dead, and to reign forever and ever. We should also reflect the character and attributes of God, who is gracious and powerful, righteous and merciful, revealing and relational, and who fulfills His promises and executes His judgment, according to His will and purpose.

Additional questions

Is there a play on words in this passage between the Hebrew word for laugh “tsachaq” and the Hebrew word for righteous “tsaddiq”?

There is no direct play on words in this passage between the Hebrew word for laugh “tsachaq” and the Hebrew word for righteous “tsaddiq”. However, there is a possible indirect connection between the two words, based on their similarity in sound and their contrast in meaning.

The word for laugh “tsachaq” has the consonants T-S-H-Q, and the word for righteous “tsaddiq” has the consonants T-S-D-Q. The only difference is the third consonant, which is either H or D. In Hebrew, these two consonants are pronounced with a slight difference in the position of the tongue, but they can sound similar to the ear. Therefore, the words “tsachaq” and “tsaddiq” can be considered as near-homophones, or words that sound almost alike.

The word for laugh “tsachaq” can have different meanings, depending on the context and the attitude of the person who laughs. It can express joy, delight, mockery, disbelief, or scorn. The word for righteous “tsaddiq” means to be in a right relationship with God, and to live according to His will and standards. Therefore, the words “tsachaq” and “tsaddiq” can be considered as antonyms, or words that have opposite meanings.

In Genesis 18, Sarah laughs at the promise of God, because she thinks it is impossible for her to have a child, since she is past the age of childbearing and had been barren all her life (Genesis 18:11–12). She also lied to the LORD when He confronted her about her laughter, saying, “I did not laugh” (Genesis 18:15). The LORD rebuked her, saying, “No, but you did laugh” (Genesis 18:15). He also asked her, “Is anything too hard for the LORD?” (Genesis 18:14), implying that nothing is impossible for God, and that He can do whatever He pleases according to His will and purpose.

In Genesis 18, Abraham intercedes for the righteous people in Sodom and Gomorrah, hoping that God will spare the city for their sake. He appeals to God’s justice and mercy, and asks Him to not destroy the righteous with the wicked. God agrees to Abraham’s request, and says He will not destroy Sodom if He finds ten righteous people there. However, as the next chapter reveals, there were not even ten righteous people in Sodom, and only Lot and his family were saved.

Therefore, there is a possible indirect connection between the words “tsachaq” and “tsaddiq” in this passage, based on their similarity in sound and their contrast in meaning. Sarah’s laughter of disbelief is contrasted with God’s assurance of His power and faithfulness. Abraham’s intercession for the righteous is contrasted with the wickedness and the judgment of Sodom and Gomorrah. The words “tsachaq” and “tsaddiq” may also point to the irony and the paradox of God’s grace and wrath, and of the righteous and the wicked.

Tell me more about verse 6 and the three seahs of fine flower:

• Verse 6 says: “So Abraham hurried into the tent to Sarah and said, ‘Quick! Prepare three seahs of fine flour, knead it, and bake some bread.’” This verse shows Abraham’s hospitality and generosity to his guests, whom he did not know were the LORD and two angels. He asked Sarah to make bread for them, using fine flour, which was a high-quality ingredient.
• A seah was an ancient unit of dry measure, equivalent to about 7.3 liters or 1.92 gallons. Three seahs would be about 21.9 liters or 5.76 gallons. This was a large amount of flour, enough to make about 30 loaves of bread1. Abraham prepared more than enough food for his guests, showing his respect and honor for them.
• Fine flour was made from wheat, which was sifted and ground several times to remove the bran and the chaff. It was more expensive and more desirable than coarse flour, which was made from barley or other grains. Fine flour was used for making cakes or bread, especially for special occasions or for offering to God2. Abraham used fine flour for his guests, showing his appreciation and gratitude for them.

Is Genesis 18:6 related to Matthew 13:33?

Genesis 18:6 and Matthew 13:33 are related in some ways, but they are not exactly the same. Here are some similarities and differences between them:

Both verses mention three measures of flour, which is a large amount of flour, enough to make about 30 loaves of bread1. This shows the hospitality and generosity of Abraham and the woman in the parables, who prepared a feast for their guests.

Both verses also use the same word for measure, which is seah in Hebrew and saton in Greek. A seah was an ancient unit of dry measure, equivalent to about 7.3 liters or 1.92 gallons. Three seahs would be about 21.9 liters or 5.76 gallons2.

However, the verses have different contexts and meanings. Genesis 18:6 is part of the story of how God visited Abraham and Sarah, and how He made a promise and a judgment to them. Matthew 13:33 is part of the parables of Jesus, which teach about the kingdom of heaven and how it grows and spreads in the world.

Genesis 18:6 shows Abraham’s faith and obedience, and God’s grace and power. Abraham welcomed and served God, and he trusted and followed Him, even when He tested him or asked him to do something difficult or incomprehensible. God promised Abraham and Sarah a son, who would be the ancestor of many nations, and He fulfilled His promise, even though they were very old and had no children. He also promised to bless all the nations through Abraham’s offspring, and He fulfilled His promise in Jesus, who is the Savior of the world, and who came from Abraham’s family.

Matthew 13:33 shows the woman’s wisdom and diligence, and the mystery and the growth of the kingdom of heaven. The woman took leaven, which is a substance that causes dough to rise, and she hid it in three measures of flour, until the whole batch was leavened. This means that she mixed a small amount of leaven with a large amount of flour, and she waited until the leaven spread throughout the flour, and made the dough rise and become bread. This is a picture of how the kingdom of heaven works in the world. It starts with a small amount of people, who have the leaven of the gospel, and they spread it to a large amount of people, who are like the flour, and they wait until the gospel affects the whole world, and makes it ready for the coming of the King.

Regarding Abraham’s negotiation with the the LORD in Genesis 18:16–33, tell me about the cultural practices of negotiation in the Ancient Near East (ANE).

Negotiation was an important part of the cultural practices of the Ancient Near East (ANE), especially in the fields of diplomacy, trade, and law. Negotiation involved the exchange of words, gifts, and oaths, as well as the use of persuasion, rhetoric, and etiquette. Negotiation also reflected the social status, the political power, and the religious beliefs of the parties involved.

One of the main sources of information about negotiation in the ANE is the treaty texts, which were written agreements between kings or states, that regulated their relations and obligations. Treaty texts often included the following elements1:

• A preamble, which identified the parties and the date of the treaty.
• A historical prologue, which summarized the previous interactions and the reasons for the treaty.
• A stipulation section, which listed the terms and the conditions of the treaty, such as mutual assistance, non-aggression, extradition, tribute, etc.
• A deposition clause, which stated where and how the treaty was stored and witnessed, usually in a temple or a palace, and by gods or officials.
• A sanction clause, which invoked blessings and curses for the observance or the violation of the treaty, respectively.
• An epilogue, which exhorted the parties to keep the treaty and to renew it periodically.

Negotiation in the ANE was not only a matter of legal or political formalities, but also a matter of personal or cultural values. Negotiation involved the expression of respect, honor, loyalty, friendship, and brotherhood, as well as the avoidance of shame, dishonor, betrayal, hostility, and enmity. Negotiation also involved the recognition of the divine will and the divine intervention, as well as the appeal to the divine authority and the divine judgment.

In Genesis 18:16–33, we can see some aspects of negotiation in the ANE, as Abraham negotiates with the LORD for the fate of Sodom and Gomorrah. Abraham shows his respect and humility to the LORD, by addressing Him as “the Judge of all the earth” (Genesis 18:25) and by acknowledging his own insignificance as “dust and ashes” (Genesis 18:27). Abraham also shows his loyalty and friendship to the LORD, by reminding Him of His promise to bless Abraham and his descendants, and by asking Him not to be angry with him for speaking boldly (Genesis 18:23–24, 30–32). Abraham also shows his compassion and concern for the righteous people in Sodom and Gomorrah, by pleading with the LORD to spare the city for their sake, and by reducing the number of righteous people required from fifty to ten (Genesis 18:23–32). Abraham also recognizes the divine power and mercy of the LORD, by admitting that nothing is too hard for the LORD (Genesis 18:14) and by trusting that the LORD will do what is right (Genesis 18:25).

Introduction to the Ancient Near East (article) | Khan Academy

How many people would we estimate were in Sodom at the time of its destruction? Was finding 10 righteous people particularly unexpected?

The exact number of people who lived in Sodom at the time of its destruction is not given in the Bible, but some estimates can be made based on the web search results. One source suggests that the population of Sodom and Gomorrah was between 600 and 12001, while another source suggests that each city had about 150,000 people, giving a total of 750,000 people in the five cities of the plain2. A third source suggests that the population of Sodom and Gomorrah was between 40,000 and 65,000 people3. These estimates vary widely, but they indicate that the cities were large and prosperous, and that they had many inhabitants.

Finding 10 righteous people in Sodom and Gomorrah was particularly unexpected, because the Bible tells us that all the inhabitants were depraved and wicked. The mob of men that surrounded Lot’s house wanted to rape the two angels, who appeared as men, and they refused to listen to Lot’s plea. The angels told Lot that the outcry against the cities was very great, and that the Lord had sent them to destroy them. The only righteous people to be found were Lot and his small family, who were saved by God’s grace. Lot’s wife, however, disobeyed the angels’ warning, and looked back at the city as it was being destroyed, and she was turned into a pillar of salt. The Bible also tells us that the sins of Sodom and Gomorrah were not only sexual, but also pride, idleness, selfishness, and cruelty4. The cities were so corrupt and evil that they deserved God’s judgment and wrath.

Tell me more about the sin of sodom as it is referenced in Ezekiel 16:49–50

The sin of Sodom, as it is referenced in Ezekiel 16:49–50, is not only the sexual immorality that is often associated with the name of Sodom, but also the pride, gluttony, laziness, and indifference to the poor and needy that characterized the people of Sodom and Gomorrah. The prophet Ezekiel compares the sins of Jerusalem to the sins of Sodom, and says that Jerusalem was even worse than Sodom, because she had more privileges and opportunities to know and obey God, but she rebelled against Him and followed the ways of the nations around her. Ezekiel says that God destroyed Sodom and Gomorrah because they were proud and committed detestable things before Him, and that He will also punish Jerusalem for her idolatry and adultery.

Ezekiel’s reference to the sin of Sodom shows us that God hates all kinds of sin, not only the ones that are obvious and scandalous, but also the ones that are subtle and respectable. God judges sin not only by its outward appearance, but also by its inward motive and effect. God also shows us that He is merciful and gracious, and that He offers forgiveness and restoration to those who repent and turn to Him. Ezekiel says that God will remember His covenant with Abraham, Isaac, and Jacob, and that He will restore Jerusalem and Sodom, and make them His daughters, and give them a new heart and a new spirit.

If you want to learn more about this topic, you can check out these web search results:

• Ezekiel 16:49–50 NIV — “‘Now this was the sin of your — Bible Gateway
• Ezekiel 16:49 Commentaries: “Behold, this was the guilt of your sister …
• Ezekiel 16:49–50 NLT — Sodom’s sins were pride, gluttony, — Bible Gateway
• Ezekiel 16:49–50 NLT — Sodom’s sins were pride,… | Biblia
• Ezekiel 16:49–50 NIV — “ ‘Now this was the sin… | Biblia

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