Latest / Reformed Thinking / The King at the Tent Door: The Grace of Divine Visitation (Genesis 18:1–8)

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The King at the Tent Door: The Grace of Divine Visitation (Genesis 18:1–8) · Reformed Thinking

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Welcome to Reformed Thinking. We're opening up the sources
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today for a deep dive into what looks like a very simple moment
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in the Covenant story, but one that is just packed with
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meaning. It really is.
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Today we're focused on Genesis chapter 18 verses one through 8.
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And our sources for this are some really concentrated
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scholarly exegesis, all looking at divine visitation and what
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you could call covenant ethics. That's right.
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We're really zeroing in on Abraham's response at the Oaks
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of Mamray. I mean, it's just a few verses
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about a generous meal, but it really reveals the whole shape
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of faith. I think so too.
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Our goal here is try and extract the theological and the ethical
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insights from this story of hospitality.
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It's not just a lesson in ancient manner.
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No, not at all, though it certainly had applications
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there. It's more like a window into the
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nature of covenant communion itself.
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You know, how does God approach humanity and how does a life of
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faith actually recognize and respond to that?
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Yeah. That's the key question.
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And the core idea, the thing our sources just kept bringing to
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the front, is this. The whole story places God's
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gracious self disclosure, His condescension at the absolute
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beginning of the encounter. It starts with God.
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It has to and this divine presence, it just demands this
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radical priority from Abraham. It it forces us to sort of
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abandoned the assumption that Communion is something we
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achieve through our own effort. Right, instead of something
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that's just granted by divine grace.
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Exactly. We always begin with God.
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OK, let's unpack that opening statement.
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Then the theological foundation. It's all right there in verse
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one. We have to start with what the
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scholars call the narrative headwaters, because that first
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verb really does set the stage for everything else.
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Absolutely. The opening is deceptively calm.
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It just says the Lord appeared or Vieira in the Hebrew.
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And that's the key. That is the key that interprets
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the entire scene. I mean, it's like the
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theological Thunder clap hidden in this very simple narrative
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clause. The Lord Yahweh himself is the
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subject of the action. He's the one moving.
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Which means Abraham is fundamentally not the prime
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mover in this. The text actually makes a point
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of describing his posture. He's simply sitting at the door
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of his tent in the heat of the day.
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Right. He isn't initiating anything.
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He's not trying to climb some mystical ladder to God.
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He's not performing a ritual to try and manipulate God's
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presence. He's.
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Just resting. He is, and Moses is insisting
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here that this covenant fellowship is a gift.
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It's freely given. It's not a wage that's earned by
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human striving. It's a sovereign act.
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Long before Abraham ever opens his home, God opens himself.
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He accommodates himself so that a creature can actually receive
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him. So the Lord's appearing is this
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proclamation that the God of heaven is pleased to draw near
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to his chosen people, even when you know they're just resting or
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passive. Right, and the sheer
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ordinariness of the setting reinforces that.
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It's Mamre, It's his tent. It's the heat of the day.
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Let's talk about that because in the ancient Near East, the heat
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of the day, say from noon to three or four in the afternoon,
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that was a time of forced inactivity.
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That's such a critical piece of context that we often just read
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right over. In that climate, this was the
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moment for retreat, for shade. You minimize movement to
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preserve energy, to avoid sunstroke.
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It was the time travellers would look for shelter.
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So for the Lord to choose this time the most inconvenient, the
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least expected time, it just highlights His gracious choice
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to interrupt the normal rhythm of life.
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It's a deliberate visitation. It comes at the very moment when
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an interruption is probably least welcome.
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It really does strip away that modern idea that we can somehow
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engineer communion with God, you know, by timing our devotions
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just right or manufacturing some big emotional crescendo.
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The Lord visits his people in the middle of ordinary and
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convenient life, not just at some dramatic altar or on a
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mountaintop. If God draws near, it's because
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God wills to draw near. Full stop.
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It doesn't make the encounter common, it just makes God's
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grace completely astonishing. The focus is entirely on the
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divine initiative. Abraham is settled, he's
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vulnerable, he's taking his ease.
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And that is precisely when the visitation happens.
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Which brings us to the nature of the appearing itself, this idea
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of accommodation and Christophany.
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The Lord draws near in a way that's fitted to human
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limitation. He appears as three men.
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Right, but the sources are quick to identify that central figure,
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the one from verse one, as the Lord Himself, the pre Incarnate
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Lord Jesus Christ. And the text itself seems to
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compel that. Verse one says the Lord appeared
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to Abraham, but then verse 2 immediately says Abraham saw
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three men. Exactly.
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This is God revealing himself truly, but without surrendering
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his divine transcendence. It's the infinite Lord stooping
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down, making himself comprehensible to finite human
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senses, that is the very definition of divine
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accommodation. We should probably pause here
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because this concept of Christophany is theologically
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massive. It's what gives us that
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canonical coherence. We look to the New Testament,
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right? John 1.18, where the apostle
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confirms the Father is invisible.
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No one has ever seen God. And if the Father is invisible,
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then every visible localized manifestation of Yahweh in the
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Old Testament, the Angel of the Lord, the figure at the burning
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Bush, or right here at Mamre, it has to be understood as the
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second person of the Trinity. Acting in his office as
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mediator. Yes, he is the only person the
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God had who has historically interacted with creation in a
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bodily, apprehensible form. And this isn't just some
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interesting footnote, is it? It's what connects Abraham
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directly to the fulfilment of the covenant.
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When Jesus tells the Pharisees in John 8.56, your father
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Abraham rejoiced to see my day. He's giving a divine commentary
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on this very moment. He is.
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Abraham was seeing the Lord Jesus Christ centuries before
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the incarnation. The Son of God, the Eternal
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Word, condescended to walk the dust of the earth, anticipating
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the day He would take on flesh permanently.
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And this aligns perfectly with, say, the teaching of the
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Westminster Confession of Faith, Chapter 8, Section 2.
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Let's linger on that for a second, because that can confuse
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people who are newer to Reformed theology.
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The Confession teaches that Christ is the mediator of the
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elect in all ages, not just after his birth in Bethlehem.
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So how does this appearance in Genesis 18 fit into that?
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Well, it's crucial. The covenant of grace, which
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includes all the elect, has one mediator, Christ.
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That covenant didn't just pop into existence at the cross.
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It was administered differently throughout history.
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In the Old Testament, it was administered through promises,
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sacrifices, typological manifestations like this one.
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Like this one. The appearance at Mamre is one
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of those manifestations. It's Christ by divine self
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disclosure, initiating the redemptive work with Abraham,
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strengthening him to receive the promise.
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He's acting as the mediator, the bridge between a transcendent
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God and a finite man. Even then.
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So the Lord's appearing isn't some sentimental story, it's a
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theological anchor that guarantees Abraham's faith is
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grounded in the true mediator. And the order of events here
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matters a lot, doesn't it? It points to the priority of
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fellowship. The sequencing is everything.
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This appearance of the Lord, this moment of gracious
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fellowship, it precedes the renewed announcement of the
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promise of Isaac which comes in verse 9 and onwards.
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So God doesn't just hand Abraham a set of propositions like some
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detached lecturer. No, Communion precedes
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confirmation. Fellowship is not a reward for
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believing the promise. It is the gracious means by
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which God strengthens the believer to receive that
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promise. Especially a promise as
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difficult to believe as you know, a son for 100 year old man
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and a 90 year old woman. If we reverse that order, if we
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make Abraham's strenuous hospitality the cause rather
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than the fruit of this fellowship, we quietly smuggle
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in a principle of works. Which is totally foreign to what
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Moses is doing. Here completely, the scene
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anchors everything that follows in the initiative of God.
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It asks us, you know, do we know the living God as the one who
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comes to us by kindness? Or have we just reduced him to
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an idea we manage or a ritual we perform?
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OK, so the staid is set by God's movement.
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Now the camera shifts, and it shifts dramatically from that
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divine initiative to Abraham's immediate reaction.
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The source is called This fakes posture and speech, and it
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starts with this radical bodily motion.
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Yes, first two shifts from Abraham's passive sitting to
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this explosion of active, purposeful verbs.
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He lifted up his eyes and looked, which suggests that a
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living faith cultivates A readiness to receive God's
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providences. He's not sleeping, he's resting,
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but he's ready to move. And the action that follows is
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incredibly telling. The text says Abraham ran rats
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in the Hebrew from the tent door to meet them.
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When you think about the circumstances, that is just a
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striking detail. It is, and it's crucial to
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remember the context. We just talked about.
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He's 99 years old. And he's physically vulnerable.
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He just underwent circumcision only three days before this.
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Genesis 17 tells us that. Right.
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So if any person had a legitimate physical excuse for
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moving slowly, it would be Abraham.
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A 99 year old man recovering from surgery in the hottest part
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of the day runs to greet guests. Moses uses that word rats very
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deliberately. In a culture where status and
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age often justified slow, deliberate movement, a kind of
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study dignity, the patriarchs haste is a strong rebuke to any
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kind of spiritual lethargy. He doesn't treat them like an
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inconvenience. No, not at all.
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He receives them with honor and immediate priority.
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His physical action proclaims his spiritual state.
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He is quick to obey. You know, I think many of us, we
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talk about God's nearness, but our lives are marked by endless
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delays in obedience or in service or in love, and we say
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inconvenience or discomfort. Abraham's running just exposes
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that. And right alongside that
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urgency, we find this radical reverence.
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Immediately after running, he bowed himself to the earth or
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shaka. This is prostration is reserved
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for royalty or divinity. It shows he recognized the
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weight of this encounter. His body is preaching theology,
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isn't it? He recognized recognizes that
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true dignity is only found in submission to the divine guest.
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His reverence is the absolute opposite of our modern
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temptation to domesticate God, to treat him like a casual
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friend. And the beauty is in the
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synthesis of the two. Moses holds urgency and
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reverence together, the running and the bowing.
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And that synthesis prevents 2 spiritual distortions that
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really plagued the church today. Which are what?
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Well, first, the running prevents a cold formality that
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can mistake reference for distance.
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Abraham isn't just ceremonial, he's eager, he's active, he
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doesn't hold the guess at arms length.
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And 2nd, the bowing prevents a shallow familiarity that
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mistakes closeness for casualness.
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He's quick, but he is low. He's warm, but he's deeply
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humbled. He's quick to serve, but never
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presumptuous. That balance leads perfectly
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into his speech. In verses 3 through 5, he
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addresses the leader who we've identified as the Christophany
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as Adonai. Yes, and this is where a little
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technical detail really helps. The term adoni would mean Sir or
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master to the title of respect, but the Masoretic vowel pointing
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that's used here strongly supports adonai, which is a
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reserve specifically for God. Let's just pause and explain
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what that means for our listeners.
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The original Hebrew was just consonants.
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Centuries later, Jewish scribes called the Massarites added
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these little vowel markers or points to standardize the
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pronunciation. Right, and their choice of vowel
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markers here points us toward the divine interpretation of the
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address. It confirms what verse one
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already said Abraham recognized a divine quality in this
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specific visitor. But even more significant than
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the title is the plea itself. Oh Lord, if I have found favor
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or Chen in your sight, do not pass by your servant.
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He doesn't presume upon his covenant status.
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This is an entitlement. He doesn't say, Hey, I'm
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Abraham, I demand your attention.
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No, it's an appeal solely to Grace, to Chen.
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That phrase, if I have found favor, is so important, it just
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destroys the idol of entitlement that constantly plagues
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religious performance. Abraham expresses this profound
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dependence. It's the reflex of a man who has
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learned that all blessing, all service, all access comes purely
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from the Lord's kindness, not his own merit.
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The true St. knows that serving God is not a burden to be born,
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but a gift to be seized. That's well said, and the
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imitation that follows is so practical, so humble.
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Water for washing their feet, rest under the tree and then a
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morsel of bread for a refreshment.
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His hospitality is so concrete, it's centered on mercy, not on
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showmanship. He addresses the needs of these
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weary travelers first. Exactly.
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The water for the dusty feet, the rest in the shade.
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These are basic necessities true service has a tenderness to.
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It starts with care before it rushes to impress.
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And that modesty is striking. He calls this feast he's
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planning a morsel, a small portion.
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The scholars all agree that this is just an expression of
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humility he's under, promising what he intends to deliver.
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It's deliberate rhetoric. He's not advertising his own
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generosity. His focus is entirely on the
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guests refreshment, not on his own reputation.
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He is free to give because he's not seeking to buy praise or
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status. It's such a bracing corrective
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to a lot of modern hospitality that's, you know, curated for
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social media, designed to be photographed and shared rather
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than genuinely received. And he also anchors their
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arrival in Providence. Since you have come to your
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servant. He sees this interruption not as
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an accident, but as a divinely governed event.
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That is the ultimate ethical take away from his speech.
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I think if God governs the steps of men, then the neighbor, the
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visitor, the stranger at my door, it's not just an accident.
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He's a stewardship. Abraham is practicing
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hospitality not to gain God's favor, but because he lives
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under God's favor. Grace is the root, immediate
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reverence. Service is the fruit.
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And the scene just explodes into action again.
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In verses 6 through 8, we move from that humble speech to this
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frantic, concrete labor. This is Faith's work, The
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grammar of lavish provision. Right.
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Faith is never passive. It has to work itself out in
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tangible ways. And Moses deliberately uses this
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key recurring theme of urgency here, Mahar, which means to
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hasten or to hurry. And that word appears three
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times, Bang Bang, bang in verses 6:00 and 7:00.
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The man who bowed in reverence now bustles in service.
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He does and the urgency he showed running to the guests is
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immediately transferred to the preparation for the guests.
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He goes quickly to Sarah and says quick 3C's of fine flour
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kneaded and make cakes. He mobilizes his whole
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household, which is a reminder that covenant ethics they apply
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to the corporate family posture, not just individual acts of
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piety. And the haste is an anxious
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panic. It's joyful, focused speed.
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Grace makes excuses lose their power.
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He doesn't say, Sarah, it's hot, we're tired, or we only have the
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cheap flour. He immediately mobilizes the
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absolute best resources God has given him.
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Let's get into the extravagance here, because a morsel of bread
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quickly becomes this huge feast. 3C is a fine flour.
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What is that exactly? It's a massive amount.
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The C is roughly 7 liters, so we're talking about over 21
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liters of flour. Wow.
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And not just any flour. No, it's Soleth.
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And for a listener focused on Covenant theology, this detail
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is incredibly significant. Solith is the highest quality
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finely sifted grain. It's later reserved specifically
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for the Levitical grain offerings in the temple system.
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We see that in Leviticus too. So he's not offering the common
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stuff, he's offering the sacrificial best, the equivalent
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of a holy offering. And that amount of flour, over
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20 liters, it's enough to feed dozens of people.
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It vastly exceeds the needs of just three travelers.
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It says a lot about the value he places on this visitation.
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But he doesn't stop there. He then runs to the herd.
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He doesn't send a servant. He runs himself and takes a
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calf. Tender and good.
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In an agrarian, semi nomadic economy like Abraham's, that
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calf is a significant capital investment.
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Meat was a luxury. It was reserved for major
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festivals, covenant ceremonies, or honoring great kings.
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And taking one described as tender and good means he's
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taking the best of stock, the one that represents future
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increase, the one he would naturally want to save for
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himself. This lavishness is the absolute
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opposite of the leftover mentality that's so often
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present in our devotion. It's a powerful contrast to what
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we read later in the prophets, like in Malachi, where the Lord
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rebukes Israel for offering blind and lame animals.
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Exactly. Abraham gives the best away
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because his grip on his possessions has been loosened by
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his trust in God's covenant promise.
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His generosity is an act of theological confidence.
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He knows the Lord who gives the promise is the one who
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guarantees his prosperity. Faith doesn't ask what's the
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minimum I have to do, it asks how may I best honor this divine
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guest. Right.
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And after all this frenetic activity, the running, the
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hastening, the sacrifice of the calf, the narrative pace slows
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right down. It's a consummation of Communion
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in verse 8. The rest.
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After all the Mahar, the text comes to this profound
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stillness. Abraham set it before them, the
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curds, the milk, the calf, and then he stood by them a mad
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under the tree while they ate. That's the posture of an
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attentive servant. He doesn't sit down, he doesn't
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make himself the center of attention or even join the meal.
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He remains upright and attentive.
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It emphasizes that biblical hospitality is always about the
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guest being cared for and honored, not the host being
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admired. And that attentive service
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reinforces the theological point.
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The bustling activity of the believer finds its ultimate end
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in the quiet satisfaction of God.
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And this whole encounter, this table fellowship, it functions
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as a moment of covenant ratification.
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It strengthens Abraham for what's coming next.
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Which connects directly to the doctrine of Providence.
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The sources note the Westminster Confession, Chapter 5, which
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teaches that God governs all creatures and all actions in
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climbing this meal to fulfill His redemptive purposes.
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The fellowship is a means to an end.
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It's immediately followed by the conversation about Sarah and the
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promise of Isaac. God didn't need the meal, but
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Abraham needed the fellowship to fortify his faith to receive
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that impossible promise. The visit under the tree is key
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to the birth of the Covenant Son.
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OK, so this event at Memory isn't just an isolated miracle.
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It has to be viewed along the the canonical trajectory that
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points toward Christ. Absolutely.
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The visitation itself is this early glimpse of God's deep
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desire to dwell with his people. And the pattern is consistent.
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God draws near an accommodated fellowship, allowing flawed
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humanity to interact with Him. You see this all through the
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Canon. You do, from the garden to the
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Tabernacle and temple, which later regulate this reality.
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They teach about the cost of communion and holiness, but they
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also keep alive the hope that this nearness won't always be
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confined to shadows and symbols. And the ultimate realization of
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that desire to dwell is of course, the Incarnation.
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What Genesis 18 shows in seed form.
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God, taking a temporary human like form to draw near, finds
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its fullest historical expression when the eternal Son
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takes on true and permanent humanity.
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And the language of John's Gospel confirms this.
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It says the Word became flesh and tabernacled among us.
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John 1.14. That's the climactic realization
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of what Abraham tasted at his tent door.
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God with us, Emmanuel. The divine visitor who ate a
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meal with Abraham is the very one who later became flesh.
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Yes, and Jesus's earthly ministry repeatedly expressed
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this nearness through table fellowship, eating with sinners,
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using meals as signs of acceptance and forgiveness.
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There's a beautiful shadow and substance contrast here.
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Abraham provided this lavish feast for his visitors.
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But Christ provides himself as the bread of life.
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Abraham provided the best calf from his herd.
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Christ provided his own body and blood in the sacrifice.
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And the contrast in their roles is equally striking.
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Abraham stood to serve his visitors, taking the lowest
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posture. The true king reverses that
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pattern entirely. Christ said, I am among you as
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the one who serves. We see that in Luke's Coming to
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Abraham's feast is an act of generosity.
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Christ's feast, the Lord's Supper, is an act of redemption.
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The line runs straight from fellowship enjoyed by grace to
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fellowship purchased through the sacrifice of the Mediator.
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This canonical reading forces us into an application using that
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classic Law and Gospel framework, and it has to
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confront some of our contemporary distortions.
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So let's start with the Law functioning as a mirror exposing
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our spiritual state. When we hold our lives up
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against Abraham's running in his costly labor, the law
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immediately exposes our spiritual sloth, our spiritual
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laziness. We are confronted with the
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sleeking the heat mentality of the contemporary church.
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We're prone to offer God our worship only when it's
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convenient, aren't we? Only when it fits perfectly into
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our schedule. Only when the heat of life's
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demands has pooled down. But Abraham runs when he's at
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his weakest, at the most inconvenient moment of the day.
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The law pierces the modern idol of comfort.
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We so often excuse ourselves from spiritual disciplines or
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acts of service because they clash with our personal
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schedules or our demands for ease.
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And it confronts our leftover diversion.
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Abraham gave solace in a tender and good calf, the very best a
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capital investment. How often do we approach God or
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service with just the remnants of our time, the exhausted ends
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of our energy, the cheapest parts of our resources?
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We have to confess that tendency toward a consumer Christianity,
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A pragmatism that governs our giving.
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We ask what's the minimum requirement to maintain my
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standing or what percentage can I spare without feeling a pinch?
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The law reveals that our lack of sacrificial giving is a clear
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theological statement. We just don't value the visitor
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the way Abraham did. We treat the Holy One as a
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beggar who should be grateful for our spear change rather than
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the King who has already given us everything.
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This text just strips away every excuse for convenience and self
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protection. But the good news, the gospel,
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is that the text is not fundamentally about Abraham's
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successful running. It's about Yahweh's original.
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Appearing. That's the indicative that
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grounds the imperative. The good news is that while we
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were sleeping in the heat of our rebellion, prioritizing our own
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comfort, giving God our leftovers, Christ descended.
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The Christophany points us to the ultimate descent, the
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Incarnation and the Crucifixion. Right, Jesus Christ left the
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glory of heaven not just to eat a meal under a tree, but to hang
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upon a tree for us to become a curse for us, as Galatians 3.13
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shows. We're not accepted because our
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service is perfect, and certainly not because of our
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running or our fine flower, no. We are accepted entirely because
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of the perfect active obedience of Christ, who hastened to
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Jerusalem to accomplish our redemption.
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He fulfilled every requirement of the law that we constantly
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failed to meet. The gospel frees us from that
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impossible burden of trying to earn God's favor through our
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hospitality or our busyness. We've already found favorite
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chin in His sight through the finished work of Christ.
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And this leads us right to the third use of the law as a guide
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for grateful obedience. Because we have found grace, we
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are now free to be quick to serve.
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We aren't serving for acceptance.
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We're serving from acceptance. The service then becomes an
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expression of gratitude for the initial divine visitation.
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You think of Hebrews 13.2, which explicitly links back to this
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story. Do not neglect to show
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hospitality to strangers, for thereby some have entertained
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angels unawares. The text guides that grateful
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obedience. It shows us the quality and the
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posture of true Christian service.
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True obedience flows from communion, our private spaces,
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our homes, our schedules, our resources.
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They aren't fortresses to protect our ease.
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They are embassies of the King. So when we see visitors or
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strangers or interruptions, we should treat them as
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providences, as opportunities sent by God.
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That's the shift. Let's use Abraham's example to
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specifically correct some of these big modern distortions of
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Christian living. We can start with a deep grip of
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consumerism. OK Consumerism views faith and
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church as a set of services provided for our personal
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satisfaction. We look for a church that meets
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our preferences, enhances our experience, and requires minimal
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inconvenience. And Abraham's response is the
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antithesis of that. Completely faith makes us
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servants, not clients shopping for the perfect religious
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experience. Abraham ran to serve.
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He wasn't looking for self actualization or a spiritual
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high. The church has to guard against
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becoming an entertainment center.
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When we're overly focused on receiving, we forget the God who
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came not to be served, but to give and to serve.
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The second distortion would be the temptation of irreverence,
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that casual approach to the things of God, we noted.
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Abraham ran and bowed. Urgency and humility have to go
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together. We don't approach the means of
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grace, worship, prayer, the scriptures with flippancy or
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shallow familiarity. The Lord is not just our helpful
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peer, He is the Holy One who condescended to visit.
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So Genesis 18 shows that when God comes near, the correct
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reflex is revelant readiness, warm but without presumption.
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The closer God draws, the lower we have to bow.
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If our excitement for God isn't tempered by a sense of His
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Holiness, we risk treating the awesome God of the covenant like
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a friendly local acquaintance. And the third distortion?
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Performative hospitality, the worry about aesthetic
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perfection, what we might call Pinterest hosting, and the
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calculation of social return. This is where we measure our
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success by the compliments we get or the image we maintain.
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You see it in church life, too, when acts of service become
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visible opportunities for status.
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But Abraham's hospitality was quick, costly and unadvertised.
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He called the feast A morsel. He under promised and then over
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delivered on sacrifice and quality.
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He didn't host for applause. He served because serving is the
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fitting response to grace. Biblical hospitality is measured
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by genuine love and sacrificial cost, not image management or
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the need for validation. That's right.
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If you're afraid to invite guests over because your house
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isn't perfect, you've prioritized aesthetics over
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love. And finally, the text confronts
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the modern idol of comfort, the habit of excusing ourselves from
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costly obedience, which we touched on with the heat of the
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day. It was precisely when service
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was most inconvenient that Abraham excelled.
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The Christian home shouldn't be a fortress built solely to
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preserve ease and control the schedule.
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It should be a workshop of service prepared for
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interruptions. The call here is to repent from
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slothful self protection. In a culture that's addicted to
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comfort and convenience, the Church really has to recover the
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virtue of cheerful inconvenience for the sake of others.
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And for the glory of the visitor, Abraham models a life
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where the possibility of divine presence simply outweighs the
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desire for personal ease, and that is a truly countercultural
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posture. We have covered a lot of ground
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today in this deep dive into Genesis 18, moving from the
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appearance of Yahweh to that subsequent rush of hospitality.
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I think the ultimate take away is the theological sequencing,
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God's grace, the indicative. It proceeds and produces
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Abraham's obedience. The imperative communion with
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God is granted by grace, not achieved by human striving.
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And Abraham's response? The running, the bowing, the
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inviting, the providing. That's just the visible fruit of
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a man who lives entirely under divine promise.
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And the grace that produced his eagerness is the same grace that
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forms a people marked by reverent worship and open handed
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love today. And this is where the narrative
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shifts one last time and shows us the scope of redemption.
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Let's reflect on the nature of these covenant meals.
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We saw that at Mamre, Abraham stood to serve the Lord.
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He was waiting on his guests under the tree, the attentive
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servant. He could.
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At the Lord's Supper the roles are entirely reversed.
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Christ the King, who is visited under the tree at Mamre, now
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invites us to sit. He hosts us.
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He feeds us at His table, not with the flesh of a tender calf,
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but with His own body and blood spiritually present to the eye
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of faith. This is the ultimate example of
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divine hospitality. The Lord who received ServiceNow
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serves us, guaranteeing our fellowship forever through His
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substitutionary work. The Lord who received
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hospitality now hosts us eternally.
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That image drives us right back to the initial challenge of the
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text. Abraham's tent door becomes this
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standing invitation and a model for every believer.
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So we'll close with this thought for you.
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Consider the posture of your own life and faith today, when the
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Lord's Providence places an opportunity, a neighbor, or a
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sudden inconvenience before you. Are you running to serve, or are
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you sleeping in the heat of the day, prioritizing your own
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comfort over the claims of grace?
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Thank you for joining us for this deep dive into the ethics
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and theology of Genesis 18. We look forward to our next
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study with you.