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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 18:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here,
I.How Abraham expected strangers, and how richly his expectations were answered (Gen 18:1):
He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note,
1.We are likely to have the most comfort of those good works to which we are most free and forward.
2.God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (Gen 18:3), and who is called Jehovah, Gen 18:13. The apostle improves this for the encouragement of hospitality, Heb 13:2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee.
II.How Abraham entertained those strangers, and how kindly his entertainment was accepted.
The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers.
1.He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety.
2.He was very earnest and importunate for their stay, and took it as a great favour, Gen 18:3, Gen 18:4. Note,
(1.)It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Pro 23:6, Pro 23:7.
(2.)Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining.
3.His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them.
4.He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note,
(1.)Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them.
(2.)Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam 2:21, Jam 2:26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job 31:17.
Historical interpretation
Five Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But let us now, meanwhile, pursue what Abraham does with the three men who “stood before him.” Behold what sort of expression this is itself, that they come “before him,” not against him. He had, to be sure, subjected himself to the will of God; therefore God is said to stand “before him.”
Now let us see how each man receives his guests. “Abraham saw,” the text says, “and ran to meet them.” Notice that Abraham immediately is energetic and eager in his duties. He runs to meet them, and when he had met them, “he hastens back to the tent,” the text says, “and says to his wife: ‘Hasten to the tent.’ ” Behold in the individual matters how great is his eagerness to receive them. He makes haste in all things; all things are done urgently; nothing is done leisurely.
Let us compare, first of all, if you please, this appearance with that one which Lot experienced. “Three men” come to Abraham and stand “before him”; “two” come to Lot and sit “in the street.” See if, in the dispensation of the Holy Spirit, these events did not occur as each man deserved. For Lot was far inferior to Abraham. For if he had not been inferior, he would not have been separate from Abraham, nor would Abraham have said to him, “If you go to the right, I will go to the left; if you go to the left, I will go to the right.” And if he had not been inferior, the land and habitation of Sodom would not have pleased him.Three men, therefore, come to Abraham at midday; two come to Lot and in the evening. For Lot could not receive the magnitude of midday light, but Abraham was capable of receiving the full brightness of the light.
Let us see now how Abraham received those who came and how Lot did, and let us compare each man’s preparation of hospitality. First, however, observe that the Lord also was present with Abraham with two angels, but two angels alone proceed to Lot. And what do they say? “The Lord has sent us to consume the city and destroy it.” He therefore received those who would give destruction. He did not receive him who would save. But Abraham received him who saves and those who destroy.
Although Abraham ran from the tent toward them as if toward strangers, he ran to receive those strangers with love. His love for strangers was thus proved by the haste with which he ran to meet those strangers. Therefore the Lord, who had just appeared to him at the door of the tent, now appeared to Abraham clearly in one of the three. Abraham then fell down and worshiped him, seeking from him in whom majesty dwells that he condescend to enter his house and bless his dwelling. “If I have found favor in your sight, do not pass by your servant.” God did not oppose him, for he said, “Do as you have said.” Then Abraham ran to Sarah [telling her] to make three measures of wheat, and then he ran to the herd to get a fatted calf.
Hospitality is good, it has its reward, first the gratitude of man, and then, what is greater, the reward of God. We are all guests in this abode; for a time we have a place to stay: we are emigrating soon. Let us beware that if we have been harsh or negligent in receiving guests, even the holy hostels may be denied to us after the course of this life. Hence in the Gospel the Savior says: Make friends for yourselves with unjust wealth, so that they may receive you into eternal dwellings. Then also in this body often arises the necessity of wandering. What therefore you have denied to others, you decide for yourself: and what you have granted to others, you will make yourself worthy to seem. If everyone were to follow this opinion of not accepting strangers, where would there be rest for wanderers? Therefore, leaving behind human dwellings, we will seek the retreats of wild animals, the lairs of beasts.
[Daniel 8:15] "And it came to pass that when I, Daniel, had seen the vision, I sought to understand it." He beheld the vision by way of a picture or likeness, and he failed to understand it. Consequently, not everyone who sees comprehends what he has seen; it is just as if we read the Holy Scripture with our eyes and do not understand it with our heart,
"...And behold, one stood before me who resembled the appearance of a man." Angels, after all, are not actually men by nature, but they resemble men in appearance. For example, three persons appeared as men to Abraham at the oak of Mamre (Genesis 18:1-2), and yet they certainly were not men, for one of them was worshipped as the Lord. And so the Savior also stated in the Gospel: "Abraham beheld My day; he beheld it and rejoiced" (John 8:56).
“Three men came to Abraham and stood over him.” Observe how it is that they come upon him but not against him. He had subjected himself to God’s will, and for this reason God is said to stand over him. “They stood over him,” not against him to repulse him but over him for protection.
Notice, brothers, and see how God appeared to Abraham and how he appeared to Lot. The three men came to Abraham and stood over him; two came to Lot and stayed in the street. Consider, brothers, whether these things did not happen through the dispensation of the Holy Spirit according to their merits. Indeed, Lot was far inferior to Abraham; if he had not been, he would not have merited to be separated from Abraham, nor would the dwelling of Sodom have pleased him. Now the three men came to Abraham at noon, while the other two came to Lot in the evening for this reason: Lot was unable to endure the power of the noonday sun, but Abraham could stand its full brightness.
And when he had lifted up his eyes, he saw three men standing near him; and when he saw them, he ran to meet them from the door of the tent, and worshipped upon the ground, and said: Lord, if I have found grace in thy sight, do not pass by thy servant, etc. The fact that three men appeared to him is a mystery of the Holy Trinity; indeed, when he saw three, he worshipped one, and prayed to the Lord, because although there is a Trinity in persons, there is nevertheless one and co-adorable equality in divinity of the Lord, just as in Isaiah when the angelic hosts were singing the glory of the Holy Trinity, saying: Holy, Holy, Holy, they immediately add the unity of dominion and deity, saying: The Lord God Almighty, the whole earth is full of His glory. And it is fittingly said that Abraham lifted up his eyes to see the angels, because indeed it is necessary that one who wishes to see the citizens of heaven, who desires to know the glory and secrets of the Divine Majesty, should raise every gaze of his mind from lowly desires and with diligent intention open up to the light of the true Sun. It is fittingly added that when he saw the angels, he ran to meet them, worshipping, and asked them not to pass him by, because it is necessary that whenever we conceive any taste of internal sweetness in our soul, we should immediately strive with all our prayers and prompt steps of good works, lest the same sweetness should leave us too quickly; but what is tasted for a time should refresh our minds somewhat longer by the memory of supernal sweetness and suspend them in the contemplation of eternal things, abstracted from the delights and cares of this world. It may perhaps move some that in this reading both Abraham and in the following Lot, having seen the angels, received them as guests as if they were men, and refreshed them with human food as if they were mortals, while yet they spoke with them as with God, and received their words no otherwise than as heavenly oracles. "But it is credible," as Saint Augustine says, "that both Abraham in the three men and Lot in the two men recognized the Lord; to whom they spoke with singular number, even when they considered them to be men. For they received them in no other way than as mortal men and ministered to them with human refreshment as if they were in need; but surely there was something by which they so excelled, though as men, that in them the Lord was present as He is wont to be in prophets, so that those who offered them hospitality could not doubt; and therefore sometimes they called them in the plural, and at other times the Lord in the singular in them. Scripture testifies that they were angels, not only in this book of Genesis where these events are narrated, but also in the Epistle to the Hebrews, where, when hospitality was praised, it says: By this some, being unaware, entertained angels (Heb. XIII, 2)." However, in this reception one can appropriately sense that it was divinely arranged so that the patriarchs, seeing angels, would receive them as men indeed but venerate them as God, so that through the distinction of such service and devotion it would be prefigured that in the future the Lord Himself, appearing in the flesh, would be satisfied with carnal foods and received in human hospitality. In which hospitality, however, He would more be devoted to preaching the gospel and healing the sick than to eating and drinking, as the gospel history often testifies. Finally, the interpreters of the sacred scriptures have understood this place as accomplishing what the Lord said to the Jews: Your father Abraham rejoiced to see my day; and he saw it, and was glad (John VIII, 56). He saw indeed the day of the Lord, when seeing the three angels, he worshipped one, and addressed the Lord, because in the distinction of the three persons, he recognized the essence of one majesty.
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Summary
Genesis 18:2 vividly portrays Abraham's immediate and profound response to the unexpected appearance of three mysterious figures near his tent. Despite the intense heat of the day and his advanced age, Abraham demonstrates extraordinary zeal and deep reverence, running to greet them from his tent door and prostrating himself toward the ground. This act of humble hospitality and intuitive recognition sets the stage for a pivotal divine encounter, revealing the Lord's personal engagement with His covenant partner.
Context
Literary Context
This significant encounter immediately follows God's reaffirmation of His covenant with Abraham, including the miraculous promise of a son through Sarah, and the institution of circumcision as a sign of that covenant in Genesis 17. The narrative transitions from a formal covenant declaration to a personal, intimate visitation, highlighting God's faithfulness to His promises and His desire for direct communion with Abraham. The events of Genesis 18 then flow directly into the dramatic judgment upon Sodom and Gomorrah in Genesis 19, with Abraham's intercession serving as a crucial bridge between divine promise and divine judgment.
Historical & Cultural Context
Hospitality was an indispensable and sacred duty in the ancient Near East, particularly in nomadic or semi-nomadic societies where travel was arduous and dangerous. Providing shelter, food, and water to strangers was not merely a social nicety but a matter of survival and honor, often seen as a religious obligation. Travelers were vulnerable, and their well-being was entrusted to the host. Abraham's actions in this verse, occurring during "the heat of the day" (mentioned in the preceding verse, Genesis 18:1), underscore the depth of his commitment, as this was typically a time for rest and avoiding exertion. His prostration ("bowed himself toward the ground") was a common gesture of deep respect and submission to a superior, whether a king, a revered elder, or a deity.
Key Themes
This passage contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It powerfully illustrates Divine Faithfulness as God continues to interact personally with Abraham, reinforcing His covenant promises. The theme of Hospitality is central, presented not just as a cultural custom but as a spiritual virtue that can open the door to divine encounters, as later echoed in Hebrews 13:2. Furthermore, the narrative subtly introduces the theme of Divine Incarnation or Theophany, as one of the "men" is revealed to be the Lord Himself, foreshadowing God's ultimate self-revelation in human form. Abraham's Spiritual Discernment is also evident in his immediate and profound reverence, suggesting an intuitive recognition of the extraordinary nature of his visitors, a theme that resonates throughout the patriarch's life, from his initial call in Genesis 12:1-3 to his willingness to sacrifice Isaac in Genesis 22.
Exposition and Analysis
Key Word Analysis
Meaning "to lift, in a great variety of applications, literal and figurative, absolute and relative." Here, it signifies Abraham's intentional act of raising his gaze to perceive his surroundings. This is not a casual glance but a deliberate, attentive observation, indicating a state of readiness or perhaps an expectation of divine activity, given the recent covenant renewal.
Properly "a mortal (and thus differing from the more dignified אָדָם); hence, a man in general (singly or collectively)." The use of this term initially presents the visitors as ordinary human beings, emphasizing their tangible, physical appearance. This initial perception of them as "men" heightens the later revelation that one of them is the Lord, underscoring the mystery and the extraordinary nature of the divine visitation.
Meaning "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)." This verb denotes a deep, reverential prostration, an act of profound respect, submission, or worship. Abraham's immediate and unhesitating act of bowing suggests an intuitive recognition of the extraordinary status or divine authority of his guests, even before their true identities are explicitly revealed, setting a tone of reverence for the ensuing dialogue.
Verse Breakdown
"And he lift up his eyes and looked"
This opening phrase establishes Abraham's active posture. It indicates a deliberate act of perception, suggesting he was not merely idly resting but was attentive to his surroundings, perhaps even expectant. His gaze is intentional, leading to a significant discovery.
"and, lo, three men stood by him"
The interjection "lo" (Hebrew: hinneh) draws immediate attention to the sudden and unexpected appearance of the three figures. They are initially described simply as "men," which is crucial for the unfolding narrative, as their true divine identity is only gradually revealed. Their presence "by him" implies they were close enough to be clearly seen and approached.
"and when he saw [them], he ran to meet them from the tent door"
This clause highlights Abraham's exceptional eagerness and commitment to hospitality. Despite his advanced age (he is 99 years old at this point, as per Genesis 17:1), he does not send a servant or merely call out. Instead, he personally exerts himself, running to extend a welcome, demonstrating the profound cultural and spiritual value placed on welcoming strangers in the ancient Near East.
"and bowed himself toward the ground"
This final action is profoundly significant. The act of bowing, or prostration, is a gesture of deep respect, homage, and often worship. Abraham's immediate and profound bow suggests an intuitive recognition of the extraordinary status or divine authority of his visitors, even before their true identities are explicitly revealed. This gesture prepares the reader for the subsequent dialogue, where Abraham addresses one of the men as "my Lord" in Genesis 18:3.
Literary Devices
The verse employs several powerful literary devices. The use of Foreshadowing is prominent, as the initial description of the visitors as "three men" subtly hints at their extraordinary nature, which is later revealed to include the Lord Himself. Abraham's immediate and profound act of bowing serves as a form of Symbolism, representing not just cultural deference but also a deeper, spiritual recognition of divine presence. Furthermore, the detail that Abraham "ran" despite his age can be seen as a form of Hyperbole or Emphasis, highlighting the extraordinary zeal and urgency of his hospitality, underscoring the profound importance of the encounter.
Theological and Thematic Connections
Genesis 18:2 serves as a foundational text for understanding divine visitation and the profound virtue of hospitality. The appearance of "three men," one of whom is revealed to be the Lord, underscores God's personal and active involvement in the lives of His chosen people. This pre-incarnate appearance of Christ (a Christophany) highlights God's desire for direct communion with humanity and His faithfulness to His covenant promises. Abraham's immediate, energetic, and reverent response exemplifies the profound biblical virtue of hospitality, presenting it not merely as a social custom but as a pathway for divine encounter and blessing. His actions demonstrate a humble readiness to serve and honor his guests, coupled with an instinctive reverence that suggests a spiritual discernment of their extraordinary nature, teaching us that welcoming strangers can indeed be welcoming the divine.
Reflection and Application
Genesis 18:2 offers a timeless and profound challenge regarding our posture towards others, particularly the unexpected guest or the stranger in our midst. Abraham's spontaneous, selfless, and reverent welcome to these mysterious visitors serves as a powerful and enduring model for Christian hospitality. It reminds us that opening our homes, our resources, and our lives to others, even those we do not know, can be a pathway for divine interaction, unexpected blessings, and opportunities to serve Christ Himself. Just as Abraham's attentiveness led to a divine encounter, our readiness to extend grace and welcome can transform ordinary interactions into sacred moments. This passage encourages us to cultivate a spirit of generosity, attentiveness, and humility, recognizing that every person we encounter carries inherent dignity and the potential for a divine appointment, whether we are hosting angels unawares or simply reflecting the love of God to our neighbor.
Questions for Reflection
FAQ
Who were the "three men" who appeared to Abraham?
While initially appearing as ordinary men, the subsequent narrative reveals that one of them is the Lord Himself (often understood as a pre-incarnate appearance of Christ), and the other two are angels who later proceed to destroy Sodom and Gomorrah (Genesis 19:1). This visitation highlights God's personal engagement with Abraham.
Why did Abraham "run to meet them" and "bowed himself toward the ground"?
Abraham's actions demonstrate extraordinary hospitality and deep reverence, characteristic of ancient Near Eastern culture but amplified by his personal zeal. Running, despite his advanced age, shows his eagerness and commitment to welcoming guests, prioritizing their comfort above his own. Bowing himself to the ground (Hebrew: shachah) signifies profound respect, homage, and even worship, indicating he instinctively recognized the unusual and significant status of his visitors, perhaps even their divine nature, even before it was explicitly revealed in the dialogue that follows in Genesis 18:3.
Does Abraham's immediate reverence imply he knew they were divine?
The text does not explicitly state that Abraham knew their full divine identity at first glance. However, his immediate and profound act of bowing (shachah), a gesture often reserved for worship or profound respect for royalty, strongly suggests an intuitive spiritual discernment or an overwhelming sense of awe and respect for their presence. His subsequent address to one of them as "my Lord" in Genesis 18:3 confirms his growing recognition of the divine nature of at least one of his visitors.
Christ-Centered Fulfillment
The appearance of the Lord alongside two angels in Genesis 18:2 serves as a profound pre-incarnate manifestation of Christ (a Christophany), foreshadowing God's ultimate act of hospitality and self-revelation in the person of Jesus. Just as the Lord visited Abraham in human form, so too did Christ fully humble Himself to take on human flesh, dwelling among us, as powerfully articulated in John 1:14. This encounter highlights the relational and immanent nature of God, who desires to draw near to humanity. Christ, the ultimate divine guest, not only came to dwell with us but also exemplified perfect hospitality, inviting all to His table and offering the ultimate welcome into the family of God through His atoning sacrifice on the cross (John 6:37). Abraham's open tent prefigures the open arms of Christ, who welcomes all who come to Him, offering eternal rest and fellowship, and ultimately preparing a dwelling place for His people in the Father's house (John 14:2-3). This passage thus points to the God who initiates relationship, condescends to meet humanity, and ultimately provides the means for eternal communion through His Son.