HOMILIES BY VARIOUS AUTHORS.· Vers. 1-15.-The theophany at Mam1·e. I. THE DIVINE VISIT TO THE. PATmAncH. 1. A remarkable proof of the Divine condescension. 2. A striking adumbration of the incarnation of Christ. 3. An instructive emblem of God's gracious visits to his saints. II. THE DIVINE FEAST WITH TRI!: PATRIARCH. 1. The courteous invitation. . 2. The sumptuous provision.- 3. The ready atten~ion. ., III. THE DIVINE MESSAGE FOR THE PATRIARCH. 1, Its delivery to Abraham. 2. Its reception by &rah. 3. Its authentication by Jehovah.-W. Vers. 1-15.-The tlieopliany at Marri,re. "The Lord appeared unto him" (ver.1). I. THE rr.EPAilATION FOR DIVINE MANIFESTATION. 1. Abraham stands on a higher plane of spiritual life. He is endeavouring to fulfil the commandment given (eh, :in-ii. 1): "\Valk before 1ne," &c. The appearances. and communications are more frequent and more full. 2. The concentration of the believer's thought at a par- ticuls.r crisis. His place at the tent door, looking forth ovet the plains of l\famre, representing l1is mental attitnde, as he dwelt on the promises and gazed into the future. 3. There was a coincidence between the conjuncture in the history of the 11eighbouring cities and the crisis in the history of the individual believer. So in the purposes of God there is preparation for his manifestation both in external provi- dence and in the events of the world on the one hand, and on the other in the. [llore personal and private history of his people. • . 11. THE MANIFESTATION ITSELF. 1. It was very gracious and cond~cending. The angels did not appear in angelic glory, but in human likeness. They·came as ~uests, and, in tlie fragrant atmosphere of a genial hospitality, at once quickened confidence and led forward tl,e mind to expect a higher communication. . The household activity of Abraham a!ld Sarah on behalf of the three visitors, while it calmed and strength- C11ed, did also giYe time for thought and observation of the signs of approaching opportunity. 2. There was from the first an appeal to fait!t. Three persons, yet one having the pre-eminence. The rever,ential feeling of the patriarch called out at the manner of their approach to his tent. The coincidence possibly between the work of the Spirit in the mind of the believer and the bestowment of outward opportunity, 3. The communication of the Divine promi6e in immediate connection with the facts of liwnan life. The great trial of faith is not the appeal to accept the word. of God in its larger aspect as his truth, but the application of it to iOUr own case. \Ye may believe that the promise will be fulfilled, and yet we may not take it to heart. " I will return unto thee." " Sarah shall have a son." The strength made perfect in wealrness, not merely for weakness. The Divine in the Scdpture revelation doeA not 0Yerwl1elrn and absorb the human; the human is taken up into the Divine and glorified. Takiug tl1e narrative as a whole, it niay be treated-(!) Historically-,as it Loida a pbce in tlie lii~tory of the man Abraham and in tile progressive develop· ment of re\·elation. (2) .Morallv-suggesting leRsons of patience, reverence, humility, trutliful11cs,:, f:titli. (3) S1,iritually-a~ pointing to the MesRiah, i11timnting tlau en. XVI!]. 16-22.J 'l'IIE BOOK OF GENESi8. 2 l!i
incnrnntion, the atonement, the prophetic, priestly, and kingly offices of the pro- mised Redeemer; the freedom and simplicity of the fellowship of God with man ; the great Christian entertainment-man spreading the meal before God, God accepting it, uniting with man in its participation, elevating it into that which is heavenly by his manifested presence.-R. Ver. 12.-" Samh laughed within herself." 1. The incongruity between a Divine promise and the sphere of its fulfilment is temptation to unbelief. 2. A disposition to measure the reality and certainty of the Divine by a human or earthly standard is 1mre to lead us to irreverence and sinful doubt. 3. '!'here may be an inward and con- 1ealed working, known to God though not outwardly expressed, which is still both e.n insult to him and an injury to us. 4. The root of unbelief is in the ground of the soul. Sarah laughed because she was not prepared for the gracious promise. She was afraid of her own thoughts because they were not such as became her, and did dishonour to God's sufficiency and love. "She denied, saying, I laughed not." A more receptive and spiritual mind would have both risen above the incongruity and been incapable of the dissimulntion.-R. Ver. 14.-" Is anything too hard for the Lord?" I. TAKE IT AS THE QUESTIO:-f WHICH Gon ASKS OF MAN. 1. Remonstrance. The history of Divine manifestations proves that nothing is demanded of faith which is not justified by the bestowments of the past. 2. Invitation. We connect the question with the promise. He opens the gate of life; is it too hard for him to give us the victory? "At the time appointed" his word will be fulfilled. He would have U'!- rest on himself. "Delieve that he is, and that he is the rewarder," &c. 'What he is, what he says, are blended into one in the true faith of his waiting children. II. TAKE THE QUESTION AS ONE WHIC!l MEN ASK OF ONE A..~OTHER. 1. When they set forth the goodness of Divine truth. 'l'he possibility of miracles. The hardness oE the world's problems no justification of unbelief. 2. When they proclaim a gospel of supernatural gifts, a salvation not of man, but of God. Why should we doubt conversion? \Vhy should a regenerated, renewed nature be so often mocked at? 3. "When they would encourage one another to persevere in Christian enterprise. The methods may be old, but the grace is ever new. 'l'he world may laugh, but the true believer should see 1111 things possible. The times are rur measures. Eternitv is God"s.-R. .