16th Sunday 2016

Genesis 18:1-10a; Colossians 1:24-28; Luke 10:38-42

Abraham is not just fussing because he’s a doddering old man. It was desert custom to offer hospitality to strangers; these men were certainly vulnerable as they were traveling at mid-day, in the height of desert sun. Abraham is old and resting in the shade of his tent; a sensible thing to do. However, soon he’s suddenly running around heaping generosity on top of itself to celebrate the presence of these three men. Abraham has made personal sacrifices and his spontaneous behavior exceeds custom. It’s a “a banquet befitting a king” (1).

As women did not eat with men, Sarah was not present. A guest could not be denied for anything they asked for, and while rude, “This [could] include taking his pleasure with the wife of the host” (1). While she was old, it would have occurred to Abraham and Sarah that this was a possibility. Their request for her seems a play because the exchange does relate to conception of a son; it’s the news of such.

This story follows the conventions of common folk tales; strangers arrive, are treated with excessive generosity, the guests are revealed as divine and then reward the generosity of their hosts with some sort of favor. The Lord previously promised Abraham the favor of “descents as numerous as the stars” and is here told of its fulfillment.

While this passage seems clear, when we read on we become uncertain as to whether or not one of the three strangers is the Lord Himself. “(T)he fluidity of actors in the scene is a narrative means of describing both the nearness and the mysterious elusiveness Of God” (2). According to Jewish custom, the numeral ‘3’ is important, representing the ‘harmony of opposites.’ “Three is the number of truth” (Rabbi Dr. Hillel ben David). The harmony that the three visitors bring, whether or not one of them was the Lord, may be between mankind and the Lord, or between the promise of descents and the practical impossibility of such.

In this story of Abraham, Sarah and the visitors the dialogue is limited. Abraham asks effusive questions to serve them better and one later asks for and speaks of Sarah. This is unusual as the drama which moves biblical narrative is internal and relayed through dialogue (3). Once Abraham’s internal drama of desire to accommodate the strangers is resolved, we hear only the answer to the man’s question. Abraham is not experiencing inner conflict and is at peace. Meanwhile, as evidenced by the conversation with the Lord, Martha is clearly experiencing internal turmoil. Martha could’ve learned from Abraham the joy and honor of welcoming and preparing such a feast for a holy person, instead she’s resentful and petty.

Abraham indicates how we are to treat those we are invited to listen to. In a manner of speaking, Abraham shows us the beginning of such a holy interaction, while Mary shows us the middle of such an interaction. If we believe in eternal life and persevere in prayer, the end of such Holy Listening to and with the Lord never occurs.

References:

1- The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, 1992.
2- New Jerome Bible Commentary. Prentice-Hall Inc., Englewood Cliffs, New Jersey, 1990.
3- The Art of Biblical Narrative, Alter, Robert. Basic Books, New York, 2011.

Reflection Questions:

How do I react or respond to unexpected strangers? Is there anything I want to change on that score?
Sometimes we fall into rote prayer and miss the Lord’s spontaneity. We also don’t always hear Him. How do I go about listening to Him, or recognizing His presence? Do I want to make any changes?

Related