1. By the Oaks of Mamre

Genesis 18:1-2

1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

This historical encounter represents a true spiritual meeting enjoyed by every soul that follows the example of Abraham, the patriarch. It enters into a friendship of sincere love with God and sits at the door of its tent by the oaks of Mamre, receiving within itself the Lord of heaven and His angels. It becomes a temple of God, revealing the kingdom of heaven within.

To receive the Lord within us, let us go out to the tent door and sit there by the oaks of Mamre at noon, sheltered by their shade. What is leaving the tent except the soul’s departure from bodily lusts? Evil desires must not imprison the soul, entangling it in pleasures and cares. Rather, it goes out in freedom, so that a person lives spiritually rather than carnally, bringing the tent into submission to the soul instead of subjecting the soul to the tent’s weight.

Going out to the tent door is not enough. We must sit by the oak, that is, by the cross, at noon, contemplating the wounds of the Lord lifted upon the cross at the sixth hour. We repeat what we say in the Divine Liturgy: “Set His wounds before you, O my soul, and take refuge in them when the enemy rages against you.” Mamre means “vision” or “insight.” Through the Holy Spirit we leave the burden of our tent’s desires and sit by the holy oak, saying: “I sat down under his shadow with great delight, and his fruit was sweet to my taste” (Song of Solomon 2:3). We enjoy Mamre: the vision of God and the illumination of our inward sight.

Father Caesarius of Arles comments on God’s meeting with Abraham by the oaks of Mamre:

“Do you see in what place a banquet can be prepared for the Lord? Abraham’s vision and insight were enlightened—Mamre means vision or insight—and his heart was pure, seeing God. In such a place and in such a heart the Lord can find a banquet. [277]”

Some Jewish interpreters believe this encounter took place three days after circumcision, and that the Lord came to heal Abraham’s wound. If this is correct, circumcision, a symbol of baptism which we celebrate in the name of the Holy Trinity, is the way into divine friendship. Through it God longs for us to receive Him in our tent, sanctified by His Holy Spirit, where He finds His joyful banquet and hears us say: “Let my beloved come into his garden, and eat his pleasant fruits” (Song of Solomon 4:16).

Joyfully He enters our hearts and says: “I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved” (Song of Solomon 5:1). Thus our tent becomes a resting place for the Lord, who delights in the children of men. Saint Macarius the Great says:

“The heart is Christ’s palace. There the King enters to rest, together with the angels and the spirits of the saints. There He dwells, walks within it, and establishes His kingdom. [278]”

Our tent becomes a garden in which the Lord, the Bridegroom, rejoices. Saint Gregory of Nyssa says:

“This is He for whom the bride has prepared her table. The table is a planted garden, living trees; the trees are ourselves, and the fruit we offer is our souls.… The prepared food is our salvation, and the fruit is our free will, which offers our souls to God as fruit gathered from a branch. [279]”

Let us stand with Abraham at the tent door and receive the Lord into our tent as His palace and garden. Let us freely offer Him our life, sanctified in Him, as food that gladdens His heart!

Abraham’s hospitality toward the Lord and His two angels drew the attention of God’s holy people. The apostle Paul says: “some have entertained angels unawares” (Hebrews 13:2). The Fathers spoke abundantly of hospitality as a living way of welcoming the Lord in His creation. Saint Ambrose says:

“Perhaps Christ is coming in the person of the stranger, for He comes in the person of the poor, as He says: “I was in prison, and ye came unto me”; “naked, and ye clothed me” (Matthew 25:36). [280]”

Saint Jerome says:

“The true temple of Christ is the believer’s soul. Let us adorn it and clothe it; let us offer it gifts; let us welcome Christ who is within it! What use are walls adorned with jewels if Christ in the poor is in danger of perishing from hunger? [281]”

2. Abraham’s Generosity

Genesis 18:3-5

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

This encounter reveals Abraham’s generous nature. He offered his heart before his food and welcomed others inwardly before opening his tent to them. This is clear when “he ran to meet them from the tent door, and bowed himself toward the ground” [2]. Although an old man, he ran to greet them and bowed in welcome, for he was waiting for someone to receive as his guest. With an open heart he said: “My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant,” asking them to wash their feet, rest beneath the tree, and refresh their hearts with a morsel of bread before continuing their journey [3-5].

Abraham thought they were travelers. He asked them to accept the washing of their feet and to refresh their hearts with a morsel of bread after resting in the tree’s shade, and then to depart. He speaks with love and a longing to give, in a spirit of humility. He asks to wash their feet and regards what he offers as only a morsel of bread, a simple token of love that need not be refused.

Abraham began by washing feet. Origen says:

“He knew that the Lord’s mysteries could not reach their fulfillment unless we at least washed feet. [282]”

Saint Ambrose says:

“Good is the mystery of humility, for when I wash away the stains of others, I wash away my own. [283]”

Thus the beginning of hospitality is washing, not merely feet, but stains: forgiving the wrongs others have committed against us. In washing away their stains, we wash away our own.

3. Preparing the Banquet

Genesis 18:6-8

6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

“Abraham hastened into the tent unto Sarah,” asking her to prepare fine meal quickly, and then “ran unto the herd,” taking a tender, good calf and giving it to the young man, who hastened to prepare it [6-7]. We may observe the following about this banquet.

First: Eagerness in Doing Good

When Abraham saw the men, he ran, although he was old. In doing good he hurried like a child who delights in his work. When the men accepted his invitation, he hurried to Sarah and asked her to hurry in doing good. When he gave the calf to his servant, the servant hurried to prepare it. Abraham, his wife, and his servants were marked both by doing good and by eagerness in doing it, as though seizing an opportunity before it escaped their hands. Origen says:

“Abraham runs, his wife makes haste, and the young man hurries, for there is no laziness in the house of the wise. [284]”

Saint John Chrysostom says:

“Abraham also trained his servants well.… Let us also consider their salvation, for we have a duty to care that those who serve us should be good and practice divine works. [285]”

Thus Abraham’s household was blessed. He, his wife, and his servants worked for the Lord with a watchful spirit and a burning heart that knew no idleness.

If Abraham represents the human soul that goes outside the tent to sit by the cross, receiving everyone with love, Sarah represents the body sanctified in the Lord, offering hearth cakes that gladden God’s heart. Sarah shared Abraham’s hospitality; likewise the body shares with the soul in union with God and in walking by His Holy Spirit. The servants signify a person’s energies and gifts, offering sacrifices of love to God as Abraham’s servant did.

Second: Offering the Best

Abraham asked Sarah to knead three measures of fine meal, that is, the finest flour. He does not offer his guests old bread, but always desires to give the best he has, prepared by his elderly wife and in abundant quantity. The three measures may signify “faith, hope, and love.” The Church kneads these three to offer the Lord, in the lives of her children, excellent bread that pleases Him. This is the Church’s continual offering, especially since these things are kneaded with the waters of the Holy Spirit.

Through the Holy Spirit, when the heart is filled with faith, the soul goes forth toward her heavenly Bridegroom. Through hope she overcomes every difficulty and is filled with joy; through love she enters where God, who is Love Himself, is enthroned. This is our inseparable spiritual dough, through which we are found in God’s embrace as an offering of love to Him.

“Hearth cakes” are bread baked upon heated stones and regarded as choice bread (1 Kings 19:6). If Sarah, representing the Church, offers our life as dough made from three measures—faith, hope, and love—this dough is not fit to eat or pleasing to the Lord except through the heated stones: our fellowship with the Lord in His sufferings, so that in Him we become hearth cakes. Sufferings are bitter and harsh, but with the Lord they become glories, an offering of precious bread to God.

Third: Serving Personally

When Abraham set the food before them, “he stood by them under the tree” [8]. Abraham, his wife, and his servants not only hurried to work and offered their best in receiving strangers; Abraham himself served them, although he was old. He had servants, slaves, and maidservants, yet he stood personally to serve the strangers. What love is this!

Let us stand with Abraham beneath the tree of the cross, serving others humbly and joyfully, for in them we serve the Lord Himself!

4. Sarah Receives Fruitfulness

Genesis 18:9-15

9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

In love Abraham and Sarah offered the Lord their best, and in love the Lord condescended to accept from humanity a gift that in truth came from Him. As the wise Solomon said, what he offers belongs to God. Since the Lord will be no one’s debtor, He returned love for love. He asked about Sarah and was told: “Behold, in the tent” [9]. He said: “I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son” [10].

They welcomed the Lord, and now the Lord gives these two elderly people, advanced in years [11], a son, as though bringing life out of death and raising children for Abraham from stones. He gives them Isaac, whose name means “laughter.” Truly it is a cause for laughter that Sarah, barren and elderly, should be called a mother. Greater still, through Isaac the Messiah, the Savior, comes in the flesh as his son, though He is his Lord, and in Him all nations are blessed! This is a surpassing divine work, a mystery beyond comprehension. Such is the fruit Abraham the patriarch and Sarah enjoyed through their faith working by love.

The men asked: “Where is Sarah thy wife? And he said, Behold, in the tent” [9]. Abraham was at the tent door, while Sarah was inside the tent behind him [10]. Abraham represents the soul going out in the freedom of the Holy Spirit, beyond the tent, above every pressure of the body. Sarah signifies the body, which should follow the soul rather than lead it. The body submits to the demands of the soul in the Lord, rather than the soul serving the body’s demands. When the body submits to the soul sanctified in the Lord, the two unite and bring forth Isaac, meaning “laughter” or “joy.” The whole person rejoices, bearing the fruit of the Spirit within.

Scripture continues: “Now Abraham and Sarah were old and well stricken in age” [11]. Although they had not lived as many years as their ancestors, this is the first time a person is described as old and advanced in days. Origen says that they were old, meaning full of wisdom, and advanced in days because they had not wasted a single day of their lives without spiritual fruit. All their days were light, day without night, recorded to their account without loss; therefore they were called “advanced in days.” Origen says:

“The sinner is not advanced in days, because he does not forget what lies behind and reach forward to what lies ahead (Philippians 3:13), but continually looks backward (Luke 9:62). Therefore he is not fit for the kingdom of God (Luke 9:62). On the contrary, when we reach forward and strive toward perfection, we are advanced in days. [286]”

Abraham and Sarah bore the old age of wisdom and advanced in days through grace, rather than the old age of infirmity and the passing of days that leads to death. They enjoyed this grace and received this title because they welcomed the Word of God and the two angels. Their life became heaven, and they were made worthy of the promise of Isaac, a type of Christ. Thus they were truly counted wise elders in the Lord.

Sarah heard the promise and laughed within herself, wondering whether she could have pleasure after growing old, when her lord was old as well. The Lord asked why she laughed and whether anything was too hard for Him. He renewed His promise that at the appointed time Sarah would have a son. Afraid, she denied laughing, but He said: “Nay; but thou didst laugh” [12-15].

Saint Clement of Alexandria sees Sarah’s laughter as arising from embarrassment at the situation, wondering how she could still become a mother, rather than from disbelief in the promise. [287] Saint Augustine sees her laughter as joyful, though she was not yet full of faith. [288]

Abraham laughed when he heard the news and fell upon his face before the Lord (Genesis 17:17). Sarah laughed within herself (Genesis 18:13). They brought forth Isaac, whose name means “laughter,” so that whenever they called him by name they would remember God’s work with them and glorify Him who gave them grace beyond the limits of nature.

5. A Conversation with God

Genesis 18:16-33

16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 17 And the LORD said, Shall I hide from Abraham that thing which I do; 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. 23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. 32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

As Abraham answered God’s love with love, God spoke to him as a friend: “Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?” [17-18]. In His friendship with humanity, God desires not to hide His mysteries: “The secret of the LORD is with them that fear him” (Psalm 25:14). Amos says: “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7).

Since God establishes Abraham as a great nation and grants that the Lord Christ should come from his descendants, through whom all nations of the earth are blessed, He speaks to him frankly and with an open heart. Thus Abraham’s children may learn a life of fellowship with God and openness of heart toward Him.

The Lord revealed to Abraham the sins of Sodom and Gomorrah: “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know” [20-21].

He reveals the horror of the evil humanity had reached. Sins cry out, demanding punishment of those who commit them; or the earth, inanimate creation, can no longer bear this corruption and groans to God to call humanity to account. So Abel’s blood cried to God because of Cain’s cruelty (Genesis 4:10), and the withheld wages of the harvesters cry out against the injustice of the landowners (James 5:4).

Sodom and Gomorrah were two cities near the Dead Sea, and Lot lived in one of them. The first name means “burning,” and the second “overflow” or “flood.” [289] Thus Sodom and Gomorrah became symbols of sin, which drives a person as though into burning fire or drowning in a flood.

The expression “I will go down now, and see” should not be understood literally, for God is everywhere. It is language suited to our humanity, revealing His justice. He does not punish hastily, but acts as one who waits until He goes down and sees for Himself what humanity is doing. He is concerned with every aspect of human life.

God came down to us to see our sins. Origen says:

“To bear them, taking the form of a servant (Philippians 2:7). [290]”

He comes down to bear our bitter burdens and pay our debt, and to raise us with Him, as He did on the Mount of Transfiguration (Mark 9:2).

After this conversation the two angels departed toward Sodom and Gomorrah, while Abraham remained before the Lord. With love’s boldness, “Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city” [23-24]. He did not speak to the Lord about himself or his wife concerning the birth of Isaac according to God’s promise. Instead, all Abraham’s feelings were absorbed in those threatened with destruction, and he stood interceding for them.

This is a living picture of mature love: a person becomes concerned with the salvation of his brethren and pleads for them more than for himself, even if the other person is wicked and deserving of death. Saint John Chrysostom says:

“Abraham appeared indeed to be pleading for righteous people, although he was pleading for everyone. The souls of the saints are exceedingly tender and loving toward others, loving the salvation of strangers as they love their own salvation. [291]”

Although God opened the door of conversation with His friend Abraham, Abraham in turn maintained a spirit of humility in speaking with the Lord. Saint Augustine says:

“When Abraham spoke with his God and the door of conversation was closed before him concerning the burning of Sodom, he said: “I am but dust and ashes.” Great is this humility that marks the great saints! [292]”

Saint John Chrysostom says:

“Let us humble ourselves so that we may be exalted, for vainglory brings a person very low. Thus Pharaoh was brought low when he said: “I know not the LORD” (Exodus 5:2). He became less than the flies, frogs, and locusts, and afterward he, his army, and his horses drowned in the sea. On the contrary, when Abraham said: “I am but dust and ashes,” he overcame barbarian nations; and when he fell into the hands of the Egyptians—Pharaoh and his court—he returned bearing a victory more glorious than the first. By clinging to this virtue he grew and rose on high. [293]”

Saint Ambrose says:

“Job sat in the dust and regained everything he had lost (Job 2:8; 42:10). [294]”

Notes and References

[277] Ser. 83: 5.

[278] Hom. 15.

[279] Comm. on Cant. Ser. 10.

[280] Duties of the Clergy 2: 21 (107).

[281] Ep. 58: 7.

[282] In Gen. hom. 4: 2.

[283] Duties of the Clergy 1: 1 (14).

[284] In Gen. hom. 4: 1.

[285] In Acts hom. 45.

[286] In Jos. hom. 16: 1.

[287] Strom. 6: 7.

[288] City of God 16: 31.

[289] New Westminster Dic. p. 339.

[290] In Gen. hom. 4: 5.

[291] In Rom. hom. 29.

[292] On Ps. 147.

[293] In Matt. hom. 65: 6.

[294] Conc. Repent. 2: 1 (4).