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Genesis 18

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1 Now the Lord came to him by the holy tree of Mamre, when he was seated in the doorway of his tent in the middle of the day;

2 And lifting up his eyes, he saw three men before him; and seeing them, he went quickly to them from the door of the tent, and went down on his face to the earth;

3 And said, My Lord, if now I have grace in your eyes, do not go away from your servant:

4 Let me get water for washing your feet, and take your rest under the tree:

5 And let me get a bit of bread to keep up your strength, and after that you may go on your way: for this is why you have come to your servant. And they said, Let it be so.

6 Then Abraham went quickly into the tent, and said to Sarah, Get three measures of meal straight away and make cakes.

7 And running to the herd, he took a young ox, soft and fat, and gave it to the servant and he quickly made it ready;

8 And he took butter and milk and the young ox which he had made ready and put it before them, waiting by them under the tree while they took food.

9 And they said to him, Where is Sarah your wife? And he said, She is in the tent.

10 And he said, I will certainly come back to you in the spring, and Sarah your wife will have a son. And his words came to the ears of Sarah who was at the back of the tent-door.

11 Now Abraham and Sarah were very old, and Sarah was past the time for giving birth.

12 And Sarah, laughing to herself, said, Now that I am used up am I still to have pleasure, my husband himself being old?

13 And the Lord said, Why was Sarah laughing and saying, Is it possible for me, being old, to give birth to a child?

14 Is there any wonder which the Lord is not able to do? At the time I said, in the spring, I will come back to you, and Sarah will have a child.

15 Then Sarah said, I was not laughing; for she was full of fear. And he said, No, but you were laughing.

16 And the men went on from there in the direction of Sodom; and Abraham went with them on their way.

17 And the Lord said, Am I to keep back from Abraham the knowledge of what I do;

18 Seeing that Abraham will certainly become a great and strong nation, and his name will be used by all the nations of the earth as a blessing?

19 For I have made him mine so that he may give orders to his children and those of his line after him, to keep the ways of the Lord, to do what is good and right: so that the Lord may do to Abraham as he has said.

20 And the Lord said, Because the outcry against Sodom and Gomorrah is very great, and their sin is very evil,

21 I will go down now, and see if their acts are as bad as they seem from the outcry which has come to me; and if they are not, I will see.

22 And the men, turning from that place, went on to Sodom: but Abraham was still waiting before the Lord.

23 And Abraham came near, and said, Will you let destruction come on the upright with the sinners?

24 If by chance there are fifty upright men in the town, will you give the place to destruction and not have mercy on it because of the fifty upright men?

25 Let such a thing be far from you, to put the upright to death with the sinner: will not the judge of all the earth do right?

26 And the Lord said, If there are fifty upright men in the town, I will have mercy on it because of them.

27 And Abraham answering said, Truly, I who am only dust, have undertaken to put my thoughts before the Lord:

28 If by chance there are five less than fifty upright men, will you give up all the town to destruction because of these five? And he said, I will not give it to destruction if there are forty-five.

29 And again he said to him, By chance there may be forty there. And he said, I will not do it if there are forty.

30 And he said, Let not the Lord be angry with me if I say, What if there are thirty there? And he said, I will not do it if there are thirty.

31 And he said, See now, I have undertaken to put my thoughts before the Lord: what if there are twenty there? And he said, I will have mercy because of the twenty.

32 And he said, O let not the Lord be angry and I will say only one word more: by chance there may be ten there. And he said, I will have mercy because of the ten.

33 And the Lord went on his way when his talk with Abraham was ended, and Abraham went back to his place.

   

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Arcana Coelestia #2187

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2187. And they did eat. That this signifies communication in this manner, is evident from the signification of “eating,” as being to be communicated and to be conjoined; as is also evident from the Word. The fact that Aaron, his sons, the Levites, and also the people, ate the hallowed things of the sacrifices in the holy place, signified nothing else than communication, conjunction, and appropriation, as above said at the explication of the passage from Leviticus 6:9-10 (see n. 2177), for it was celestial and spiritual food that was signified by the hallowed things which they ate, consequently the appropriation of it. The hallowed things were the parts of the sacrifices which were not burned upon the altar, and were eaten either by the priests, or by the people that made the offering; as is evident from many passages where the sacrifices are treated of (what should be eaten by the priests, Exodus 29:32-33; Leviticus 6:9, 16, 18, 26; 7:6, 15-16, 18; 8:31; 10:12-13; Numbers 18:9-11; what should be eaten by the people, Leviticus 19:5-6; Deuteronomy 12:27; 27:7; and elsewhere; and that the unclean should not eat of them, Leviticus 7:19-21; 22:4-7). These feastings were made in a holy place near the altar, either at the door, or in the court of the tabernacle, and they signified nothing else than the communication, conjunction, and appropriation of celestial goods; for by them were represented celestial foods (concerning which food see n. 56-58, 680-681, 1480, 1695), and they were all called “bread,” the signification of which may be seen above (n. 2165). The like was represented by Aaron and his sons eating the showbread or “bread of faces,” in a holy place (Leviticus 24:9).

[2] The law given for the Nazirite-that in the days of his Naziriteship he should not eat of anything from the grape, whence wine is made, from the seeds even to the skin (Numbers 6:4)—was because the Nazirite represented the celestial man, and the celestial man is such that he is not willing even to mention spiritual things (as may be seen in Part First,n. 202, 337, 880, 1647); and as wine and the grape, and also whatever is from the grape, signified what is spiritual, it was therefore forbidden the Nazirite to eat of them; that is, to have communication with them, to conjoin himself with them, and to appropriate them to himself.

[3] The like is meant by “eating” in Isaiah:

Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and your soul shall be deliciated in fatness (Isaiah 55:1-2).

As also in John:

To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God (Revelation 2:7).

The “tree of life” is the celestial itself, and in the supreme sense is the Lord Himself, because from Him is all the celestial, that is, all love and charity. Thus to “eat of the tree of life” is the same as to eat the Lord, and to eat the Lord is to be gifted with love and charity, and thus with those things which are of heavenly life. This the Lord Himself says in John:

I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity; he that eateth Me shall live by Me (John 6:51, 57).

But they said, This is a hard saying. And Jesus said, The words that I speak unto you are spirit, and are life (John 6:60, 63).

[4] Hence it is manifest what is meant by eating in the Holy Supper (Matthew 26:26-28; Mark 14:22-23; Luke 22:19-20); namely, to have communication, to be conjoined, and to appropriate to oneself. Hence also it is clear what is meant by the Lord’s saying that:

Many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob (Matthew 8:11),

not that they are to eat with them in the kingdom of God, but that they will enjoy the celestial goods which are signified by “Abraham, Isaac, and Jacob,” namely, the celestial things of love; not only the inmost, which are “Abraham,” but also the lower that are intermediate, as are those of the rational, which are “Isaac;” and the still lower, which are the celestial natural, such as are in the first heaven, and which are meant by “Jacob.” Such is the internal sense of these words. (That these things are meant by “Abraham, Isaac, and Jacob,” may be seen in n. 1893, and wherever else they are treated of.) For whether we speak of enjoying those celestial things, or of enjoying the Lord, who is represented by those men, it is the same thing; for all those things are from the Lord, and the Lord is the all in all of them.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.