Preaching Paths 18 June 2023

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

Genesis 18:1-15, the alternate OT reading for this date, occurs in a Year A series of Genesis texts central to the story of God’s promise to Abraham. Each scene in this series (Genesis 12-22) needs to be considered within the larger narrative arc of divine promise extended and fulfilled. Exploring resonances between today’s reading and other scenes in that arc yields several homiletical possibilities.

First, God’s promise to Abraham that he will father “a great nation” is announced in Genesis 12 and then reiterated in chs 15 and 17. Now, years later, with Sarah no longer in her child-bearing years, there is an heir, Ishmael, but he is the son of Hagar (whose story is told in chs 16 and 21). Today’s story brings a fourth declaration that the promise of an heir through Sarah still stands, even when, in human terms, the time-limited conditions for its fulfillment have slipped away. The promise is declared this time in Sarah’s hearing as well as Abraham’s. In unpromising circumstances, faith is “the assurance of things hoped for, the conviction of things not seen” (Hebrews 1:1).

One might also choose to take up the theme of hospitality common to this story and the following one, the story of Sodom and Gomorrah. At stake in God’s judgment on these cities is the sin of inhospitality. Modern Westerners routinely underestimate the significance of hospitality in the ancient world. Three strangers appear within sight of Abraham’s tent. While some commentators insist Abraham instantly recognized this as a divine visitation, nothing in the texts indicate that. “My lord” (v. 3) is a term of respect. Abraham welcomes and honors the strangers, although the promise he receives should not be regarded as a “reward,” as in hospitality-test motifs in classical literature (see commentary by Y. Petropoulos re: classical parallels). Generous hospitality to strangers can widen our field of spiritual vision and bring to us, as to Abraham, unexpected assurances of God’s active presence in the world.

Third, this story is located between two stories of Hagar, called Sarah’s servant girl in ch 16 and Abraham’s “concubine” part of his harem) in ch 21. This sets up a parallel between Hagar and Abraham/Sarah. Hagar, like Abraham, is promised by God that her son will father a “great nation” (Gn 16: 10 and 21:18). God is a maker and keeper of promises, not only to Israel, and not only to men. God is engaged with the future of nations beyond Israel, and converses with women as well as men.

Fourth, there is a place in faith for laughter.  Some commentators construe Sarah’s laughter as a shameful demonstration of lack of faith. Even Sarah seems to fear that this is the case; she denies laughing. When one visitor insists, “Yes, you did laugh,” is this a reprimand? Not necessarily. Change the tone, and the spirit of the remark might be, “Yes, you did laugh – and no wonder!” God’s redemptive ways can overturn our resignation to the inevitable and the impossible and evoke holy wonder and laughter. Abraham and Sarah will name their son Isaac, “laughter.” Sarah’s laughter bubbles up in liturgy. “O hilarious light,” begins a Vespers prayer in Anglican communions. “Ecce novum!” – “what new joy!” – has been the church’s cry at the feast of Nativity. Astonished laughter can be a fitting act of worship!