Introduction
In James 2 Abraham is called “a friend of God” (Jam 2:23). Another two times it is written of him he is a friend of God (2Chr 20:7; Isa 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (Jn 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (verses 9-15) and concerning the world (verses 20-21).
1 - 8 The LORD Appears to Abraham
1 Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw [them], he ran from the tent door to meet them and bowed himself to the earth, 3 and said, “My LORD, if now I have found favor in Your sight, please do not pass Your servant by. 4 Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.” And they said, “So do, as you have said.” 6 So Abraham hurried into the tent to Sarah, and said, “Quickly, prepare three measures of fine flour, knead [it] and make bread cakes.” 7 Abraham also ran to the herd, and took a tender and choice calf and gave [it] to the servant, and he hurried to prepare it. 8 He took curds and milk and the calf which he had prepared, and placed [it] before them; and he was standing by them under the tree as they ate.
The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.
His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.
The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.
We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Lk 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.
This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (Jn 14:23).
Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1Pet 4:9; Rom 12:13; Heb 13:2).
9 - 15 Announcement of Isaac’s Birth
9 Then they said to him, “Where is Sarah your wife?” And he said, “There, in the tent.” 10 He said, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” And Sarah was listening at the tent door, which was behind him. 11 Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing. 12 Sarah laughed to herself, saying, “After I have become old, shall I have pleasure, my lord being old also?” 13 And the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I indeed bear [a child], when I am [so] old?’ 14 Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” 15 Sarah denied [it] however, saying, “I did not laugh”; for she was afraid. And He said, “No, but you did laugh.”
The LORD and the angels ask for Sarah. There is interest not only in Abraham, but also in Sarah. For she will be the mother of the promised son and heir. She is not far away, she is in the tent. It points to the woman’s usual place in the family. This does not mean that the woman should not be allowed to work outside the home. At the announcement of Samson’s birth his mother is on the field and receives a visit from the LORD there (Jdg 13:9). It is about the motif, what is the reason why the woman works outside the home.
Although Sarah is not present during the conversation, she is a listener. Through the question asked about her where she is and Abraham’s answer, she knows that the others know that she can hear them. Her stay is behind the LORD. She has, as it were, no face-to-face contact with Him, as Abraham does.
While they eat, the LORD announces that the promised son and heir will soon be born. If with us there is fellowship with God, He will also make known His thoughts about His Son and the coming of His Son to us, for “the secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psa 25:14).
What is already known in a general sense, is now regarded as an event that is near. We may also know from Scripture that the Lord Jesus comes, even that He will come soon, but it is something else to hear this from His mouth because there is fellowship with Him.
Sarah hears the announcement too, but does not believe it. She does not live in that close fellowship with God as her husband does. She judges the circumstances and measures them against what is possible or impossible to people (cf. Lk 1:18). Her perceptions are correct, but her conclusion is not, because she does not take God’s omnipotence into account.
At the same time, she calls her husband “my lord”. This is to her credit, and in it she is set as an example for all believing women (1Pet 3:6). Peter does not cite this example to make it clear that a woman must address her husband with ‘lord’. It is about Sarah not thinking it a shame to call her husband ‘lord’. The intention is to show that the woman must show due respect to her husband (Eph 5:33).
The fact that she obeys him does not mean that she is his slave. The subjection or obedience of the woman does not mean that a husband does not have to listen to his wife. Wives have been given their husbands to help to keep them from foolishness. We also have an example of this from the life of Abraham. Sarah later tells him to do something. If he does not want to listen to her, God tells him to listen to her (Gen 21:12).
This example is an illustration of the relationships in the marriage of the Christian and here in particular about the attitude of the Christian woman. When believing wife takes the attitude toward their husband that Sarah takes toward Abraham, they look like Sarah spiritually and can therefore be called “her children”. They then show her nature and attitude. Wives who follow Sarah in this, will also show that by doing good. For whoever does good and does the Lord’s will in it, may be protected by God.
It is important that a woman herself also lives in close fellowship with the Lord. Sometimes it is women who have a deeper fellowship with the Lord than men. Mary of Bethany (Lk 10:39) and Mary Magdalene (Jn 20:16) are telling examples of this.
The LORD, to Whom nothing and no one is hidden, knows what Sarah thinks to herself. He rebukes her for her unbelieving reasoning. Sarah denies that she laughed. At the same time we read that she is afraid. She fears. Therein we indirectly she her faith (Heb 11:11), for the fear of the LORD is the principle of knowledge and wisdom (Pro 1:7; 9:10; Psa 111:10).
The LORD rises in His grace far above Sarah’s behavior by answering with the splendid, always encouraging word: “Is anything too difficult for the LORD?” We hear the answer to this question from the mouth of Jeremiah: “Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jer 32:17). The LORD repeats the promise that Sarah will have a son in a year.
16 - 22 Considerations of the LORD
16 Then the men rose up from there, and looked down toward Sodom; and Abraham was walking with them to send them off. 17 The LORD said, “Shall I hide from Abraham what I am about to do, 18 since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? 19 For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.” 20 And the LORD said, “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. 21 I will go down now, and see if they have done entirely according to its outcry, which has come to Me; and if not, I will know.” 22 Then the men turned away from there and went toward Sodom, while Abraham was still standing before the LORD.
These verses begin and end with a message about the departure of the two angels to Sodom. They “looked down toward Sodom” (verse 16) and they “went toward Sodom” (verse 22). In the verses in between we are made partakers of the deliberations of the LORD. He discusses with Himself whether He will make known to Abraham what He will do with Sodom and Gomorrah. He mentions the conditions Abraham meets to involve him in His plans. Everything in his house is ruled by God’s Word. If things are so, God can make His thoughts known. God cannot make such announcements to people like Lot.
To convince us of His absolute righteousness, the LORD informs us that He will descend to get the confirmation of what has come to His attention. He knows everything that happens on earth. But also here He involves us in His way of working and describes this in a way that we can understand and imitate. He doesn’t judge without having examined the case thoroughly.
When the time of departure has come, Abraham bids his guests farewell. He sends them on their way “in a manner worthy of God” (3Jn 1:6). He wants to enjoy their company for as long as possible. This gives the LORD the opportunity to share His thoughts with Abraham (Pro 3:32b).
23 - 33 Intercession of Abraham
23 Abraham came near and said, “Will You indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; will You indeed sweep [it] away and not spare the place for the sake of the fifty righteous who are in it? 25 Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are [treated] alike. Far be it from You! Shall not the Judge of all the earth deal justly?” 26 So the LORD said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account.” 27 And Abraham replied, “Now behold, I have ventured to speak to the LORD, although I am [but] dust and ashes. 28 Suppose the fifty righteous are lacking five, will You destroy the whole city because of five?” And He said, “I will not destroy [it] if I find forty-five there.” 29 He spoke to Him yet again and said, “Suppose forty are found there?” And He said, “I will not do [it] on account of the forty.” 30 Then he said, “Oh may the LORD not be angry, and I shall speak; suppose thirty are found there?” And He said, “I will not do [it] if I find thirty there.” 31 And he said, “Now behold, I have ventured to speak to the LORD; suppose twenty are found there?” And He said, “I will not destroy [it] on account of the twenty.” 32 Then he said, “Oh may the LORD not be angry, and I shall speak only this once; suppose ten are found there?” And He said, “I will not destroy [it] on account of the ten.” 33 As soon as He had finished speaking to Abraham the LORD departed, and Abraham returned to his place.
God’s communications concerning Sodom and Gomorrah have an effect on Abraham which is worth to be imitated. Instead of retreating into complacency because judgment does not affect him, he becomes an intercessor for others. Before that he comes “near” (verse 23), he comes close to the LORD. This must also be the effect for us in everything the Lord reveals to us about the judgment that comes over the world.
This prayer of Abraham is the first prayer we find in the Bible and it is a prayer to spare Sodom. Abraham has already acted in favor of the city before and has freed its inhabitants from the hand of its enemies for the sake of Lot (Gen 14:11-16). Now he intervenes for the city in a different way, as an intercessor, again for the sake of Lot.
Abraham undoubtedly abhorred the wickedness of Sodom. He never would have chosen to live there, like Lot did. Yet he prayed fervently and urgently for the city. We must hate sin, but feel sorry for sinners and pray for them. God takes “no pleasure in the death of the wicked, but rather that the wicked turn from his way and live” (Eze 33:11).
God’s desire should also be our desire. That desire is expressed in the first place in our intercession (1Tim 2:1-4). Intercession does not require a spiritual gift, but a heart that shares in God’s feelings. Or should He also be astonished about us, because He finds no spirit of intercession in us (Isa 59:16a; Eze 22:30; 13:5)?
Abraham’s faith grows with every answer to his prayers. Each time he gets what he asks for. We see in him “the holy persistence” of prayer (Lk 11:8) that bridges the infinite distance between creature and Creator. This is the kind of prayer that constantly insists on God and doesn’t indulge until He gives in. Each time the LORD confirms that He will spare the city for the sake of the righteous if they are found there. It is an encouragement to us that we must continue to ask, for God hears the prayer of the righteous.
Abraham prays with knowledge of God. He knows Him as “the Judge of all the earth” Who deals justly (verse 25; Job 34:10-11). That is the starting point and the basis of his intercession. He knows that God will never sweep away the righteous with the wicked. He also approaches God in the deep awareness of his own smallness before Him in the recognition that he is dust and ashes (cf. 2Sam 7:18; Job 42:5-6). If we approach in that attitude, we may know that our prayer is pleasing to Him (Pro 15:8b).
As long as Abraham asks, the LORD gives. We have here abundant evidence of prayer answering. When the LORD has finished speaking because Abraham doesn’t ask further, He goes away. It seems as if Abraham eventually does not get what he asked for, but in the next chapter we see that his prayer has been answered (Gen 19:29).