5<\/strong>. a morsel of bread<\/em> ] Cf. Jdg 19:5<\/span>. With true Oriental subservience of speech Abraham gives this description of the generous entertainment which he intends to provide. For this modesty of speech as a formula of courtesy, cf. Gen 13:9<\/span>, Gen 23:11 ; 2Sa 24:22-23<\/span>.<\/p>\n comfort ye your heart<\/em> ] As in Jdg 19:5<\/span>; Jdg 19:8<\/span>; lit. “support your heart,” Lat. confortate cor vestrum<\/em>. The English word “comfort,” derived from the Lat., originally had the meaning of “strengthen.” The Heb. word here used is found in Psa 104:15<\/span>, “bread that strengthened man’s heart.”<\/p>\n forasmuch as<\/em> ] Marg. for therefore<\/em>: cf. Gen 19:8<\/span>, Gen 33:10<\/span> (J). Abraham graciously assumes that the strangers have only honoured him with a visit, in order to allow him to provide for their refreshment and entertainment on their journey.<\/p>\n Verse 5<\/span>. I will fetch a morsel of bread<\/B><\/I>] This was the third<\/I> requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. The strong action of the lungs and heart should have time to diminish before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced.<\/P> <\/P> For therefore are ye come<\/B><\/I>] In those ancient days every traveller conceived he had a right to refreshment, when he needed it, at the first tent he met with on his journey.<\/P> <\/P> So do as thou hast said.<\/B><\/I>] How exceedingly simple was all this! On neither side is there any compliment<\/I> but such as a generous heart and sound sense dictate.<\/P><\/p>\n Therefore are ye come to your servant; <\/B>not that he saith or thought that this was their design, but an effect of Divine Providence. The meaning is, Therefore hath God directed you this way, that I might have an occasion of performing my duty to you, which I cheerfully embrace. <\/P> <\/p>\n 5. for therefore are ye come<\/B>Noquestions were asked. But Abraham knew their object by the coursethey tookapproaching directly in front<\/I> of the chief sheik’stent, which is always distinguishable from the rest and thus showingtheir wish to be his guests.<\/P><\/p>\n And I will fetch a morsel of bread<\/strong>,…. A piece or a loaf of bread, as De Dieu shows the word signifies; bread being put for all the necessaries of life:<\/p>\n and comfort ye your hearts<\/strong>; eat to refresh your spirits and renew your strength, that ye may be able to pursue your journey: and<\/p>\n after that ye shall pass on<\/strong> your way; I will retard you no longer:<\/p>\n for therefore are ye come to your servant<\/strong>; not that he thought they came this way on purpose to take some refreshment with him, but so it was ordered by the providence of God; and since it was, he desires that they would accept of his invitation:<\/p>\n and they said, so do as thou hast said<\/strong>; they agreed to it, that water should be fetched to wash their feet, and food for them to eat.<\/p>\n 5. For therefore are ye come to your servant He does not mean that they had come designedly, or for the express purpose of seeking to be entertained, as his guests; but he intimates that their coming had occurred opportunely, as if he would say, ‘You have not slipped into this place by chance; but have been led hither by the design and the direction of God.’ He, therefore, refers it to the providence of God, that they had come, so conveniently, to a place where they might refresh themselves a little while, till the heat of the sun should abate. Moreover, as it is certain that Abraham spoke thus in sincerity of mind; let us after his examples conclude that, whenever our brethren, who need our help, meet us, they are sent unto us by God. <\/p>\n (5) Comfort ye your hearts.<\/strong>Heb., strengthen ye, <\/em>the original meaning of comfort, a word formed from the Latin fortis <\/em>= strong, brave. The heart in Hebrew is the sum total of all the powers, mental and bodily, of the whole man.<\/p>\n After that ye shall pass on.<\/strong>Coming at noon, the travellers after rest and refreshment would continue their journey. It is quite plain that Abraham still regarded them as passing wayfarers.<\/p>\n Therefore . . . <\/strong>Abraham thus suggests that his tent was pitched near to the route on purpose that he might exercise that hospitality which was and continues to be the sacred duty of an Arab sheik.<\/p>\n 5<\/strong>. <\/strong> For therefore are ye come to your servant <\/strong> Or, for therefore have ye passed over to your servant<\/em> .<\/em> <\/em> That is, Abraham recognises a divine providence in their having passed over to him that they might be comforted in their hearts and refreshed by him .<\/p>\n Gen 18:5<\/span><\/em><\/strong>. <\/strong>A morsel of bread<\/em><\/strong><\/strong> He promises little, and performs much; a true model of liberality. Under bread <\/em>is comprehended here, as in many other places, food <\/em>or eatables in general. For therefore are you come, i.e.<\/em>. for the purpose of hospitable refreshment. See ch. Gen 19:8<\/span>. where the same phrase is used, and implies, “for the purpose of hospitable entertainment and security<\/em>.” <\/p>\n 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.<\/p>\n<\/p>\n Observe Abraham’s liberality and hospitality. Isa 32:8<\/span> ; Heb 13:2<\/span> .<\/p>\n Gen 18:5 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.<\/p>\n Ver. 5. For therefore are ye come to your servant.<\/strong> ] He meaneth not, that they therefore came to him to taste of his cheer; but that God, by his providence, had so ordered that he should see them passing, and invite them to his house. How glad was this good man of an occasion to show kindness, acknowledging God’s good providence! And how improvident are we for ourselves, that will not offer a sacrifice, when God sets up an altar before us! <\/p>\n <\/p>\n So do as thou hast said.<\/strong> ] The angels needed not his courtesy, yet kindly accept of it. Good offers or offices, even from inferiors, are not to be rejected, but regarded, yea, rewarded.<\/p>\n bread. Figure of speech Synecdoche (of Species), App-6, put for food in general. <\/p>\n And I: Jdg 6:18, Jdg 13:15, Mat 6:11 <\/p>\n bread: This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. <\/p>\n comfort: Heb. stay, Jdg 19:5, Psa 104:15, Isa 3:1 <\/p>\n are ye come: Heb. ye have passed, Gen 19:8, Gen 33:10 <\/p>\n Reciprocal: Exo 2:20 – call him 1Ki 13:7 – refresh 1Ki 17:11 – a morsel Act 16:15 – come<\/p>\n 18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye {d} come to your servant. And they said, So do, as thou hast said.<\/p>\n (d) As sent by God that I should do my duty to you.<\/p>\n 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. 5. a morsel of bread ] Cf. Jdg 19:5. With true Oriental subservience of speech Abraham gives this description … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 18:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-438","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/438","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=438"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/438\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=438"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=438"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=438"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"