TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 18:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here,
I.How Abraham expected strangers, and how richly his expectations were answered (Gen 18:1):
He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note,
1.We are likely to have the most comfort of those good works to which we are most free and forward.
2.God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (Gen 18:3), and who is called Jehovah, Gen 18:13. The apostle improves this for the encouragement of hospitality, Heb 13:2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee.
II.How Abraham entertained those strangers, and how kindly his entertainment was accepted.
The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers.
1.He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety.
2.He was very earnest and importunate for their stay, and took it as a great favour, Gen 18:3, Gen 18:4. Note,
(1.)It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Pro 23:6, Pro 23:7.
(2.)Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining.
3.His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them.
4.He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note,
(1.)Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them.
(2.)Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam 2:21, Jam 2:26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job 31:17.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He serves therefore bread mixed “with three measures of fine wheat flour.” He received three men; he mixed the bread “with three measures of fine wheat flour.” Everything he does is mystical; everything is filled with mystery.
Therefore he says to his wife Sarah, “Hasten to the tent and mix three measures of fine wheat flour and make bread upon the hearth.” The Greek is en-kryphia, which indicates secret or hidden bread.
He says, sprinkle three measures of flour, and make it ash-colored. In Greek, they are called ἐγκρύφια, that is, hidden; because every mystery should be hidden and covered with faithful silence, lest it be rashly divulged to profane ears. The divine majesty is nourished by this, and it feasts on this affection, which is sparing in speech and does not bring sacred things into the open. But briefly, the mystery of faith is taught by Sarah, making three measures of one likeness, which has the typology of the Church to which it is said: Rejoice, barren one who does not bear; burst forth and cry out, you who are not in labor. For it is this which nourishes faith with its innermost spirit, asserting the Trinity of the same divinity, with equal measure and reverence for the Father and the Son, adoring the Holy Spirit, and celebrating the unity of majesty and the distinctiveness of the persons, sprinkle your devotion with this affirmation of faith.
(Chapter 18, Verse 6) And he said to him: Hurry, mix three measures of wheat flour. Because three measures are explicitly mentioned here, and the measure is uncertain: therefore I added that in Hebrew it has three sata, that is, three amphoras: so that we may understand the same mystery here and in the Gospel, where a woman is said to have fermented three measures of wheat flour (Matthew 13:33).
Abraham hastened into the tent to Sarah, and said to her: "Hurry, mix three measures of fine meal, and make cakes upon the hearth." And he himself ran to the herd, and took a tender and good calf and gave it to the servant, who hastened and cooked it. Where it is firstly to be noted that everything is done quickly, as if in the service of divine reception; Abraham hastens, he orders Sarah to hurry, the servant quickly completes the assigned task, so that it becomes clearly evident that blessed Abraham truly, according to the voice of the Lord, rejoiced to see his day, and he saw it and was glad (John 8:56). But also all who are touched in soul by the regard of divine grace immediately leap with joyful steps of good works and thoughts into the service of the heavenly will, and with diligent exhortation provoke themselves and those who hear them to the speedy observance of the commandments of heaven.
But the fact that Sarah makes bread under the ashes is very relevant. Bread baked under the ashes, while being baked, is indeed cooked with fire and lies hidden in the darkness, but only the ash that accumulates on top is visible to the eyes of onlookers. However, when they are baked, the ash is removed, and the clean bread is presented before the faces of those who will eat, because the words of the Lord have been tested by fire, namely the Holy Spirit, through whom the scripture itself was made. Sometimes, however, the style's baseness and simplicity contain so much knowledge in themselves that the spiritual fervor and celestial nourishment within them are not easily apparent; but when the veil of the letter is removed through the preacher's ministry and the sweetness of the spiritual sense is revealed to the hearts of the listeners, just like shaking off the ash, the sweetest bread is offered to refresh the faithful.
The flour that Sarah mixed to refresh the angels is the internal sweetness of God's word, which the prophet promises to the heavenly Jerusalem, that is, the holy Church, saying of the Lord: "He makes peace your borders, and fills you with the finest of the wheat" (Psalm 147:14). And immediately, explaining more clearly what the finest wheat is, he added: "He sends out his command to the earth." Now there are three measures of this same flour because in the sacred Scripture there is a threefold sense of understanding, namely the historical, the allegorical, and the anagogical; for example: "Lord, I have loved the beauty of your house" (Psalm 26:8); according to history, he desired the beauty of the house which Solomon made for the Lord to remain inviolate, being praised by his people in it. According to allegory, he desired the beauty of the holy Church to shine throughout the whole world, to whom the Apostle says: "For you are the temple of God" (2 Corinthians 6:16). According to anagogy, that is, the sense leading to higher things, he desired to see the beauty of the heavenly homeland, that is, the house not made with hands but eternal in the heavens. The Lord also mentions this threefold measure in the gospel parable, saying: "The kingdom of heaven is like leaven which a woman took and hid in three measures of flour, until it was all leavened." For the evangelical leaven the woman hid in the three measures of flour to leaven the whole, when the holy Church, which Sarah signifies in this place, either preaches history in the Scriptures, reveals allegory, or lifts up the eye of its exposition to contemplate higher things. It always instills the power of either the Lord's or fraternal charity in its words. And no one should think they have rightly understood Scripture in which they have not found the institution of charity. A "measure" was a type of measurement among the Palestinians, holding one and a half bushels.
Continue studying Genesis 18:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Genesis 18:6 vividly portrays Abraham's immediate and lavish hospitality towards his unexpected divine guests, demonstrating his profound reverence and eager commitment to service. This verse captures Abraham's urgent instruction to Sarah to prepare a substantial and high-quality meal, highlighting their unified effort in extending generous welcome within the domestic sphere of ancient Near Eastern life.
Context
Literary Context
This verse is situated at a pivotal moment in the narrative of Genesis chapter 18. Immediately preceding this, Abraham, resting at his tent door in the heat of the day, perceives three men approaching. Without hesitation, he runs to greet them, bowing low and earnestly inviting them to rest and receive refreshment, setting the stage for the detailed preparations described in this verse. Following this instruction to Sarah, Abraham continues his extraordinary hospitality by personally selecting a tender calf for a young man to prepare, and fetching curds and milk. The entire episode culminates in the reaffirmation of God's promise concerning Sarah's son, Isaac, and the subsequent revelation of God's judgment upon Sodom and Gomorrah, underscoring the divine nature of Abraham's visitors and the profound significance of his faithful hospitality.
Historical & Cultural Context
Hospitality was a sacred and paramount virtue in the ancient Near East, often considered a moral imperative and a matter of honor and survival in arid, sparsely populated regions. Travelers were vulnerable, and offering shelter, food, and protection was a deeply ingrained cultural expectation. The tent (ohel) served as the primary dwelling for nomadic or semi-nomadic peoples like Abraham, symbolizing home and refuge. The preparation of bread (uggah) was a daily, fundamental task for women, often baked on hot stones or hearths. The "three measures of fine meal" (shalosh se'im solet) would have been an exceptionally large quantity, signifying not just sufficiency but lavish abundance, a hallmark of profound honor and generosity extended to highly esteemed guests, reflecting the host's status and respect.
Key Themes
Genesis 18:6 contributes significantly to several overarching themes in the book of Genesis and the broader biblical narrative. It powerfully illustrates Divine Visitation and Human Response, where God interacts directly with humanity in personal and tangible ways, and faithful individuals like Abraham respond with reverence and obedience. The verse is a prime example of Hospitality as a Virtue, showcasing it not merely as a social custom but as a spiritual act, foreshadowing later biblical commands to welcome strangers. Furthermore, Abraham's actions underscore the theme of Faith and Obedience, as his immediate and generous response to unknown visitors stems from a deep-seated trust in God and a readiness to serve, reflecting the kind of faith that God honors and blesses, as seen in the subsequent reaffirmation of the covenant promise in Genesis 18:10. This episode also highlights God's Covenant Faithfulness, as the divine encounter occurs within the context of God's ongoing relationship with Abraham and His promises to him and his descendants.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to hurry" or "to be prompt." This word conveys Abraham's immediate, eager, and unhesitating response. It's not a reluctant duty but an enthusiastic and swift action, indicating the depth of his respect and perhaps an intuitive recognition of the significance of his visitors. It suggests a proactive and zealous desire to serve.
Referring to a "tent" or "dwelling place." This word grounds the narrative in the domestic reality of Abraham's nomadic life. The tent is the center of family life and hospitality, a place of refuge and provision. Abraham's quick movement "into the tent unto Sarah" emphasizes the intimate and collaborative nature of their household in extending welcome.
Meaning "flour (as chipped off)." This refers to the highest quality, finely sifted flour, typically reserved for sacred offerings in the Tabernacle/Temple (e.g., Leviticus 2:1) or for the most honored guests. Its inclusion here signifies Abraham's intention to offer nothing less than the very best to his visitors, underscoring the extraordinary nature of his hospitality and the profound honor he wished to bestow.
Verse Breakdown
"And Abraham hastened into the tent unto Sarah,"
This opening clause emphasizes Abraham's swift and purposeful action. The verb "hastened" (Hebrew, mâhar) denotes urgency and eagerness, highlighting his profound commitment to hospitality. His immediate movement towards Sarah underscores their partnership in household affairs and in extending welcome.
"and said, Make ready quickly three measures of fine meal,"
Abraham's direct command to Sarah reveals his leadership and the specific, generous nature of his provision. "Make ready quickly" reiterates the urgency. The "three measures" (Hebrew, çᵉʼâh) of "fine meal" (Hebrew, çôleth) represent an exceptionally large quantity (approximately 22 liters of flour), far exceeding what would be needed for three men. This signifies extraordinary, lavish abundance and the highest quality of ingredients, reserved for honored guests or sacred offerings, demonstrating Abraham's desire to bestow supreme honor upon his visitors.
"knead [it], and make cakes upon the hearth."
This final instruction details Sarah's immediate task. "Knead [it]" (Hebrew, lûwsh) refers to the physical preparation of the dough, a laborious process. "Make cakes" (Hebrew, ʻuggâh) indicates the form of the bread, likely flat, round cakes. "Upon the hearth" (Hebrew, ʻâsâh) refers to baking them directly on hot stones or embers, a common, quick method for fresh bread. This highlights the domestic reality of their lives and the immediate, practical nature of their hospitality.
Literary Devices
The verse employs several literary devices that enrich its meaning. Hyperbole is evident in the instruction to prepare "three measures of fine meal," an amount far exceeding the needs of three men. This exaggeration emphasizes Abraham's extreme generosity and the lavishness of his hospitality, signaling the extraordinary honor he wished to confer upon his guests. Synecdoche can be observed in "tent" (H168), which represents not just the physical structure but the entire domestic sphere and the warmth of Abraham's home. The "cakes upon the hearth" (H5692) also serve as Symbolism, representing the immediacy, simplicity, and warmth of ancient hospitality, where fresh bread was a staple of welcome and sustenance. Furthermore, the entire scene of Abraham's urgent and abundant preparation serves as Foreshadowing of the divine nature of his guests and the significant revelation that is about to unfold, hinting that this is no ordinary encounter.
Theological and Thematic Connections
Genesis 18:6 powerfully illustrates the profound biblical principle of hospitality, not merely as a social custom, but as a spiritual discipline that can open doors to divine encounter and blessing. Abraham's immediate, eager, and lavish provision for seemingly ordinary strangers exemplifies a faith that expresses itself through generous action, reflecting God's own boundless generosity. This act of giving his best, without knowing the true identity of his guests, underscores the call to serve others with an open hand and heart, trusting that such service is often service to God himself. The narrative teaches that true hospitality is costly, requiring personal effort, time, and material sacrifice, yet it is profoundly rewarded.
Reflection and Application
Abraham's actions in Genesis 18:6 serve as a timeless and compelling model for believers today, urging us to cultivate a spirit of eager, abundant, and self-sacrificial hospitality. In a world often marked by isolation and self-interest, this narrative calls us to be proactive in seeking opportunities to welcome and serve others, whether they are known friends, new acquaintances, or those on the margins of society. Our response should be characterized by promptness and generosity, using our best resources—our time, energy, and material possessions—to bless them, mirroring God's own boundless generosity towards us, as encouraged in 2 Corinthians 9:7. This passage reminds us of the biblical imperative to welcome those we do not know, for in ministering to them, we may be ministering to Christ himself, as powerfully taught in Matthew 25:35-40. Furthermore, the seamless collaboration between Abraham and Sarah underscores the beauty and effectiveness of working together with family, friends, or community in acts of service, fostering unity and mutual support in demonstrating God's love and extending His kingdom.
Questions for Reflection
FAQ
Why did Abraham instruct Sarah to prepare "three measures of fine meal" for only three guests?
The "three measures" (approximately 22 liters or 18-20 kg of flour) was an exceptionally large quantity, far exceeding what three men could consume in a single meal. This demonstrates Abraham's extraordinary generosity and his desire to provide an abundant, lavish feast, not merely a sufficient meal. It underscored the high honor he wished to bestow upon his distinguished guests, reflecting the ancient Near Eastern cultural value of overwhelming hospitality for esteemed visitors, often serving enough to feed an entire company or for multiple meals.
What is the significance of Abraham "hastening" to serve his guests?
The Hebrew word mâhar (H4116), translated "hastened," conveys a strong sense of urgency, eagerness, and promptness. It signifies Abraham's enthusiastic and immediate response to his guests, reflecting a heart full of respect, honor, and a desire to serve without delay or reluctance. This promptness highlights his genuine hospitality and his intuitive recognition of the importance of the moment, suggesting a deep spiritual sensitivity to the divine presence, even before it was fully revealed.
What does "fine meal" signify in this context?
"Fine meal" (çôleth, H5560) refers to the highest quality, finely ground flour. In ancient Israel, this type of flour was often reserved for sacred offerings to God in the Tabernacle or Temple (e.g., Leviticus 2:1) or for preparing meals for highly honored guests. Its use here indicates Abraham's intention to offer his very best to his visitors, further emphasizing the extraordinary nature of his hospitality and the profound reverence he felt, treating them with the utmost dignity and honor.
Christ-Centered Fulfillment
Genesis 18:6, with Abraham's eager and lavish hospitality, profoundly foreshadows Christ's ultimate act of divine hospitality and self-giving. Just as Abraham, a mortal man, offered the best of his provisions to unknown visitors who turned out to be divine, Jesus, the Lord incarnate, came not to be served, but to serve (Mark 10:45). He offered Himself as the "bread of life" (John 6:35), the finest spiritual meal, to a humanity that was spiritually hungry, estranged, and without hope. Abraham's preparation of an abundant feast prefigures Christ's provision of an overflowing spiritual banquet—His body and blood given for the life of the world (John 6:51). Furthermore, Abraham's welcoming of the divine strangers anticipates Christ's own invitation to the heavenly feast, the marriage supper of the Lamb (Revelation 19:9), where He is both the gracious Host and the ultimate Provision, welcoming all who come to Him into the eternal dwelling prepared by God (John 14:2-3). This ancient act of hospitality points forward to the boundless, self-sacrificial love of God revealed in Jesus Christ, who gives His very best—Himself—for the salvation of humanity.