Genesis 18:5

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.

Ver. 5. For therefore are ye come to your servant.] 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!

So do as thou hast said.] 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

As sent of God, that I should do my duty to you.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

for therefore are ye come--No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. I will fetch a morsel of bread] This was the third 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.

For therefore are ye come] 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.

So do as thou hast said.] How exceedingly simple was all this! On neither side is there any compliment but such as a generous heart and sound sense dictate.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Comfort ye your hearts.—Heb., strengthen ye, the original meaning of comfort, a word formed from the Latin fortis = strong, brave. The heart in Hebrew is the sum total of all the powers, mental and bodily, of the whole man.

After that ye shall pass on.—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.

Therefore . . . —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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. a morsel of bread] Cf. Jdg_19:5. 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, Gen_23:11; 2Sa_24:22-23.

comfort ye your heart] As in Jdg_19:5; Jdg_19:8; lit. “support your heart,” Lat. confortate cor vestrum. 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, “bread that strengthened man’s heart.”

forasmuch as] Marg. for therefore: cf. Gen_19:8, Gen_33:10 (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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will fetch a morsel of bread,.... A piece or a loaf of bread, as De Dieu shows the word signifies; bread being put for all the necessaries of life:

and comfort ye your hearts; eat to refresh your spirits and renew your strength, that ye may be able to pursue your journey: and

after that ye shall pass on your way; I will retard you no longer:

for therefore are ye come to your servant; 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:

and they said, so do as thou hast said; they agreed to it, that water should be fetched to wash their feet, and food for them to eat.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Therefore are ye come to your servant; 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. For therefore are ye come to your servant — Or, for therefore have ye passed over to your servant. 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I will fetch a morsel of bread, a modest description of what proved a sumptuous repast (vide Vers. 6, 8)and comfort ye your hearts; literally, strengthen or support them, i.e. by eating and drinking (Jud_1:19:5; 1Ki_21:7) after that ye shall pass on: for therefore KeAlAyKi introduces the ground of what has already been stated, something like quando quidem, forasmuch as (Ewald, "Hebrews Synt.," since, or because (Kalisch), and not = yKiA for this cause that (Gesenius, "Gram.," or "because for this purpose" (Keil) are ye come to (literally, have ye passed before) thy servant. The patriarch"s meaning is not that they had come with the design of receiving his gifts (LXX, A.V), but either that, unconsciously to them, God had ordered their journey so as to give him this opportunity (Calvin, Bush, Wordsworth, "Speaker"s Commentary," Keil), or perhaps simply that since they had passed by his tent they should suffer him to accord them entertainment (Kalisch, Rosenm And they said, So do, as thou but said. Therefore we must believe that Abraham washed the men"s feet, and they did eat (Ver. 8). Here is a mystery (Wordsworth).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

וסעדו לבכם AND SUSTAIN YOUR HEARTS — In the Torah, the Prophets and the Hagiographa we find that bread is the sustenance of the heart. In the Torah. “[And I will fetch a morsel of bread] and sustain your heart.” In the Prophets: “Stay thy heart with a morsel of bread” (Judges 19:5). In the Hagiographa: “And bread that sustaineth man’s heart” (Psalms 104:15). R. Hama said: Here is not written לבבכם but לבכם thus teaching that the evil inclination has no power over angels (Genesis Rabbah 48:11)

אחר תעבורו means after that, you may go away.

כי על כן עברתם FORASMUCH AS YE HAVE PASSED —For (כי) I ask you this thing because that (על כן) you have honoured me by calling at my place. כי] על כן] has the same meaning as על אשר “because that”. So, too, is the meaning wherever כי על כן occurs in Scripture, e. g., (Genesis 19:9) “For (כי) I ask you this because that (על כן) they have come under the shadow of my roof”; (Genesis 33:10)

“For (כי) you ought to do this because that (על כן) I have seen thy face”; (Genesis 38:26) “for (כי) she has done right because that (על כן) I gave her not”; (Numbers 10:31) “for (כי) thou ought to accompany us because that (על כן) thou knowest how we are to encamp”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

FORASMUCH AS YE PASSED BY. Since your path crossed near me, it is not proper that you should not rest a little with me.So do, as thou hast said. This is an ethical expression indicating that a morsel of bread will be sufficient. will do as thou hast said,” and instead it says, “So thou do, as thou hast said,” Abraham ibn Ezra takes it to mean “So do, as thou hast spoken: And I will take a morsel of bread, and do not trouble thyself for more.” Thus the language of Rabbi Abraham ibn Ezra.It may be that the verse is stating, “So shalt thou do to us, that we recline under the tree and pass immediately as we are messengers, and therefore do not detain us by making us come into the tent or lodge with you.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ואקחה פת לחם; from this we learn that the righteous say little but do a lot. (Baba Metzia 87) This is the appropriate manner of conducting oneself. The Torah wrote these details in order to teach us that this is part of good manners, דרך ארץ. Avraham spoke about a piece of bread, whereas in fact he served a sumptuous meal. He had even understated the amount of bread he would serve by not saying ואקח לחם, but ואקחה פת לחם, a reference to less than a whole loaf.

וסעדו לבחם, an imperative mode of a transitive verb, i.e. “refresh your hearts with a little bread.” We know that eating bread is a form of refreshment from Psalms 104,15 ולחם לבב אנוש יסעד, “but bread sustains man’s life.”

כי על כן עברתם, seeing that you have already happened to pass my house, it is not possible that you should not at least accept some refreshment. The formulation על כן is found again when Lot justifies his hosting the angels when the Sodomites remonstrate with him. (Genesis 19,8) We also find this formulation על כן when Yehudah acknowledges his embarrassment with Tamar as a punishment for not giving his third son to Tamar for her to become his wife. (Genesis 38,26)

כאשר דברת, only a piece of bread, do not exert yourself beyond this.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.