And he lifted up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,
2. lo, three men ] The sudden appearance of the three men before the tent is especially recorded. Their approach had not been observed. As in the case of Gen 32:24, Jos 5:13, Jdg 13:10-11, the angelic visitants are not distinguishable from ordinary men.
bowed himself to the earth ] Cf. Gen 19:1, Gen 23:7, Gen 33:3, Gen 42:6; the regular gesture of salutation towards those of higher rank.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 2. Three men stood by him] nitstsabim alaiv, were standing over against him; for if they had been standing by him, as our translation says, he needed not to have “run from the tent door to meet them.” To Abraham these appeared at first as men; but he entertained angels unawares, see Heb 13:2.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Three men, as they seemed to be, though indeed they were angels in mens shape.
Bowed himself toward the ground; a respect usually paid to persons of quality, such as these seemed to be.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. lift up his eyes . . . and, lo,three menTravellers in that quarter start at sunrise andcontinue till midday when they look out for some resting-place.
he ran to meet themWhenthe visitor is an ordinary person, the host merely rises; but if ofsuperior rank, the custom is to advance a little towards thestranger, and after a very low bow, turn and lead him to the tent,putting an arm round his waist, or tapping him on the shoulder asthey go, to assure him of welcome.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he lifted up his eyes and looked,…. To see if he could observe any passengers coming that way:
and, lo, three men stood by him; having perhaps descended at once from heaven upon the spot near where Abraham sat; for these, whoever they were, appeared in an human form, and they were took by Abraham at first sight to be men, and as such he treated them: some have taken these to be the three divine Persons, as some of the ancients; of which opinion was Dr. Lightfoot, who expressly says h,
“three months after this, (i.e. the institution of the circumcision,) the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac; again, the Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham”
and elsewhere i,
“the three Persons in the Trinity, in the shape of three men, appear to Abraham and dine with him, and eat the first flesh mentioned eaten in all the Scripture.”
But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see Joh 5:37; or are ever called angels, as these are, Ge 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah’s bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; for two of these are expressly called angels, Ge 19:1; and the apostle seems to refer to this history, Heb 13:2; in the Talmud k they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition:
and when he saw [them], he ran to meet them from the tent door; for, though they are before said to stand “by him”, it must be understood of their being near him, but at some little distance; and as soon as he saw them, he did not stay for their coming up to him, but, to show how ready he was to entertain them, he arises from his seat at the tent door and ran to meet them, and gave them an hearty welcome to what he would provide for them:
and bowed himself toward the ground; not in a way of religious adoration, for, had he took them for angels, be could not have done that, and he knew not as yet that one of them was Jehovah; but in a civil manner, as was the custom of those countries when in the presence of, or when they received? great personages, and such, by their look and habit, Abraham took these to be.
h Works, vol. 1. p. 13. i Ib. p. 695. k T. Bab. Yoma, fol. 37. 2.
Fuente: John Gill’s Exposition of the Entire Bible
2. And, lo, three men stood by him. Before Moses prceeds to his principal subject, he describes to us, the hospitality of the holy man; and he calls the angels men, because, being clothed with human bodies, they appeared to be nothing else than men. And this was done designedly, in order that he, receiving them as men, might give proof of his charity. For angels do not need those services of ours, which are the true evidences of charity. Moreover, hospitality holds the chief place among these services; because it is no common virtue to assist strangers, from whom there is no hope of reward. For men in general are wont, when they do favors to others, to look for a return; but he who is kind to unknown guests and persons, proves himself to be disinterestedly liberal. Wherefor the humanity of Abraham deserves no slight praise; because he freely invites men who were to him unknown, through whom he had no advantage, and from whom he had no hope of mutual favors. What, therefore, was Abraham’s object? Truly, that he might relieve the necessity of his guests. He sees them wearied with their journey, and has no doubt that they are overcome by heat; he considers that the time of day was becoming dangerous to travelers; and therefore he wishes both to comfort, and to relieve persons thus oppressed. And certainly, the sense of nature itself dictates, that the strangers are to be especially assisted; unless blind self love rather impels us to mercenary services. For none are more deserving of compassion and help than those whom we see deprived of friends, and of domestic comforts. And therefore the right of hospitality has been held most sacred among all people, and no disgrace was ever more detestable than to be called inhospitable. For it is a brutal cruelty, proudly to despise those who, being destitute of ordinary, have recourse to our assistance. It is however asked, whether Abraham was wont, thus to receive indiscriminately all kinds of guests? I aanswer that, according to his accustomed prudence, he made his distinction between his guests. And truly, the invitation, which Moses here relates, has something uncommon. Undoubtedly, the angels bore, in their countenance and manner, marks of extraordinary dignity; so that Abraham would conclude them to be worthy not only of meat and drink, but also of honor. They who think that he was thus attentive to his office, because he had been taught, by his fathers, that the angels often appeared in the world in human form, reasons too philosophically. Even the authority of to Apostle is contrary to this; for he denies that they were, at first, known to be angels either by Abraham, or by Lot, since they thought they were entertaining men. (Heb 13:2) This, then is to be maintained; that when he saw men of reverend aspect, and having marks of singular excellence, advancing on their journey, he saluted them with honor,and invited them to repose. But at that time, there was greater honesty than is at present, to be found amid the prevailing perfidy of mankind; so that the right of hospitality might be exercised with less danger. Therefore, the great number of inns are evidence of our depravity, and prove it to have arisen from our own fault, that the principal duty of humanity has become obsolete among us.
And bowed himself toward the ground. This token of reverence was in common use with oriental nations. The mystery which some of the ancient writers have endeavored to elicit from this act; namely, that Abraham adored one out of the three, whom he saw, and, therefore perceived by faith, that there are three persons in one God, since it is frivolous, and obnoxious to ridicule and calumny, I am more than content to omit. For we have before said, that the angels were so received by the holy man, as by one who intended to discharge a duty towards men. But the fact that God honored his benignity, and granted it to him as a reward, that angels should be presented to him for guests, was that he was not aware of, till they had made themselves known at the conclusion of the meal. It was therefore a merely human and civil honor, which he paid tem. As to his having saluted one in particular, it was probably done becaus he excelled the other two. For we know that angels often appeared with Christ their Head; here, therefore, among the three angels, Moses points out one, asthe Chief of the embassy.
Fuente: Calvin’s Complete Commentary
(2) Three men.Jewish commentators explain the number by saying that, as no angel might execute more than one commission at a time, one of the three came to heal Abraham, the second to bear the message to Sarah, and the third to destroy Sodom. More correctly one was the angel of Jehovah, who came as the manifestation of Deity to Abraham, and the other two were his companions, commissioned by him afterwards to execute judgment on the cities of the plain, The number three pointed also to the Trinity of Persons in the Godhead, and is therefore read by our Church as one of the lessons for Trinity Sunday. But we must be careful not to use it as a proof of this doctrine, lest the inference should be drawn of a personal appearance of the Father and of the Holy Ghost, which would savour of heretical impiety.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Three men An angelophany, in which the celestial messengers took on the form and habits of ordinary men . It appears from what follows that one of these was the Angel of Jehovah, (see note on Gen 16:7. ) who speaks in the Divine name and represents Deity himself . Comp . Gen 18:13; Gen 18:17; Gen 18:20; Gen 18:22; Gen 18:26; Gen 18:33. But such a manifestation of Jehovah in human form appears extraordinary, and has been made the subject of ridicule by unbelievers. What! they say, God eating veal along with Abraham! Abraham washing God’s feet, and feeding him with cakes! That is worse than heathen idolatry. But the same difficulty holds with the theory that the three men were angels. Did Abraham wash the feet of angels and feed them with veal and cakes? That seems clearly to be the purport of the narrative; and before we hasten to pronounce it absurd or heathenish, let us calmly consider why such a theophany and such an angelophany should be thought incredible? It will not be denied that God has the power thus to manifest himself. He could have assumed a human form, and done all that is here recorded. But it is assumed that such action is incompatible with the divine majesty and the spiritual nature of God. But who knows this? Or who is competent to say that it was improper, and unworthy of Jehovah to reveal himself thus in human form to the father of the faithful?
It would, indeed, be unseemly and idolatrous for us to represent God under a human or any other form. This is expressly forbidden. Exodus 20:45. But if God may reveal himself in a pillar of cloud, or a pillar of fire, or a burning bush, why not also in a human form?
The Christian who believes that God was “manifest in the flesh” in the person of Jesus Christ, will not regard this theophany with strange wonder, or incredulity. When we consider the special purpose of this appearance of Jehovah to Abraham, namely, to bring Sarah to a belief in the promise, we may well suppose that the human form would have been the most suitable semblance under which Jehovah could appear. Such a theophany would adumbrate the future seed, the Christ of God, born of a woman, yet declared to be the Son of God, with power; who would eat and drink with men, and wash the feet of his disciples, that he might teach them the same lesson of humble service. He was seen and ministered unto by angels. He, even after his resurrection, ate before his disciples, to convince them that he was no unsubstantial spectre. Luk 24:43. So the God of Abraham makes this revelation a most intense reality to him, and through him to Sarah, that she may become partaker of his faith, and a proper mother of the chosen seed .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he lifted up his eyes and looked, and lo, three men stood over against him, and when he saw them he ran to meet them from the tent door and bowed himself to the earth.’
Yahweh is accompanied by two others who, we learn later, are messengers of God (angels = messengers). ‘Three men’. We are intended to recognise that at this point Abraham does not know who they are. But he does recognise that their coming is important. They travel at the heat of the day and there was something about them that merited the direct attention of Abraham (Gen 18:1).
It is probable that his men had alerted Abram to the presence of strangers, but of such an important kind that they merited Abram’s personal interest.
“Stood over against him”. There is an element of surprise here. He is made suddenly aware of them. This is partly already explained by the time of day. He has been dozing in the heat under his tent flap. But we, who have been told who they are, are probably intended to see here an element of the supernatural.
There is also here a deliberate contrast with Sodom. Abraham himself welcomes the men on behalf of the tribe, eagerly and rapturously and with all honour, and provides full hospitality. That he advances himself suggests that he saw them as important men.
“Bowed himself to the earth”, a traditional way of showing deep respect (compare Gen 19:1; Gen 33:3; Gen 48:12). Hospitality was an important Eastern custom. Abraham does all that is right.
Fuente: Commentary Series on the Bible by Peter Pett
And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,
That is a sweet precept of the Holy Ghost by the Apostle, and founded, no doubt, on this circumstance. Heb 13:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 18:2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,
Ver. 2. And he lift up his eyes and looked. ] As “pursuing hospitality” (that is the apostle’s expression, Rom 12:13 ), and waiting an opportunity of doing good. Charity is no churl. “The liberal man deviseth liberal things”; Isa 32:8 “he considereth the poor and needy”. Psa 41:1 Praeoccupat vocem petituri , as Augustine expounds it, a he stays not till he is asked a good turn; he ministereth to the uses , not only “to the necessities b of the saints,” as the apostle’s word is, Rom 12:13 and as Bishop Hooper’s and Dr Taylor’s practice was. The one had his board of beggars sent for, and served every day with whole and wholesome meats, ere himself sat down to dinner. And the other went once a fortnight at the least, to the almshouse, and other poor men that had, many children, and were sick, to see what they lacked, and to supply them. c
And bowed himself toward the ground.
a Aug. in Psalm ciii.
b Usibus, non necessitatibus. Nequis existimet prius non succurrendum proximo quam ad necessitatem sit redactus.
c Act. and Mon., fol. 1369, 1388.
d Cicero.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
looked. See note on Gen 13:14.
lo. The Figure of speech Asterismos.
three men. Elohim (App-4) and two angels called men (Hebrew. ‘ish, plural, App-14) here, and verses: Gen 18:16, Gen 18:22, but in Gen 19:1, Gen 19:15 the two are called “angels”. Three the No. of Divine perfection (see App-10). “When two departed, Elohim (the Divine Presence) remained (verses: Gen 18:16, Gen 18:22).
Fuente: Companion Bible Notes, Appendices and Graphics
And he: Jdg 13:3, Jdg 13:9, Heb 13:2
three: Gen 18:22, Gen 19:1, Heb 13:2, 1Pe 4:9
he ran: Rom 12:13
bowed: Gen 23:7, Gen 33:3-7, Gen 43:26, Gen 43:28, Gen 44:14, Rth 2:10, 2Ki 2:15
Reciprocal: Gen 23:12 – General Gen 32:13 – a present Gen 42:6 – bowed Gen 48:12 – he bowed himself Exo 18:7 – did obeisance Num 22:36 – went Jos 5:13 – a man Jdg 19:15 – no man 2Sa 9:6 – he fell 2Sa 12:4 – a traveller 2Sa 24:20 – bowed 1Ki 18:7 – fell on Isa 58:7 – bring Eze 10:1 – as the Mat 25:35 – I was a Luk 24:4 – two men Heb 11:9 – dwelling
Fuente: The Treasury of Scripture Knowledge
THE DIVINE GUEST
When he saw them, he ran to meet them.
Gen 18:2
Let us draw near and see this great sight.
I. First, the Lord Himself becomes the guest of mortal man.Three men came to the tent, but in the presence of the One, whom Abraham addressed as Lord, the others are hardly noticed. When that mysterious personage is withdrawn, the two others destroy cities. Did not the patriarch see and entertain the Christ that day? It seems that he did, for Christ said, Your father Abraham rejoiced to see My day, and he saw it, and was glad. The Word of God rejoiced in the habitable places of the earth before his Incarnation. His delights from of old were with the sons of men; and He is with us still, standing at the door to knock, that if any open the door He may come in and abide. To us He says, as during his earthly life, Make haste, and come down; for to-day I must abide at thy house.
The picture of God as the Guest of Abraham is a symbol of that spiritual relationship which is brought very clearly and beautifully before us in the New Testament. What an unspeakable privilege it is to have God as our guest, and for us to be His guest! (Joh 14:23; Rev 3:20).
II. Our life in relation to God can be summed up in four wordssonship, worship, stewardship, fellowship.The believer is at once a son, a subject, a servant, and a friend of God. The last-named relationship marks the later period of Abrahams life, and seems to be (as always) associated with growth and maturity of spiritual experience. In Genesis 18 there are several aspects of the believers fellowship with God, and it is probable that from this period commence those experiences which led to Abraham being called the friend of God. He is the only one to whom this designation is given in the Old Testament.
Illustration
Gen 18:1 : Abraham sat in the tent door.
Gen 19:1 : Lot sat in the gate of Sodom.
Lord, if ensnared by love of gain,
My eager steps Ive bent
Toward sinful cities of the plain,
And, like Lot, pitched my tent
In Sodom, where the bodys fed,
But where the soul is famished,
Oh, help me to repent.
And in Thy mercy come to me,
And by Thy Spirit, say:
Haste! fly thou hence, or sin will be
Thy ruin, if thou stay;
And if, with lingring look, I stand,
In love with evil, take my hand
And lead Thou me away.
Thou biddst me seek for joys Divine
And oft to turn I vow;
Yet still entranced before the shrine
Of earthly good I bow.
Against myself, Lord, I complain;
Thou biddst me flyI still remain;
Oh, help; and help me now.
I need not only Thy command
To shun the path of ill;
I need Thy kind and loving hand
To aid my faltring will,
And snatch me in temptations hour,
From evils dread ensnaring power,
To love and serve Thee still.
Oh, for Thy love my soul to fill;
Oh, for that time when never
Again shall waywardness of will,
My soul from Thee, Lord, sever!
But Thy will shall be wholly mine;
And mine be wholly lost in Thine,
Or rather, found for ever.
Fuente: Church Pulpit Commentary
Gen 18:2. And lo, three men These three men were three spiritual, heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, which is more probable, that one of them was the Son of God. He bowed himself toward the ground Religion doth not destroy, but improve good manners, and teaches us to honour all men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:2 And he lift up his eyes and looked, and, lo, three {a} men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,
(a) That is, three angels in the shape of men.
Fuente: Geneva Bible Notes
The "three men" were "the LORD" (the Angel of Yahweh, Gen 18:13; Gen 18:17; Gen 18:20; Gen 18:33) and "two angels" (Gen 19:1; Gen 18:22) who later visited Lot. If Abraham had previously met the Angel of the Lord it seems likely that he would have recognized Him at once (cf. Gen 17:1; Gen 17:22). If he had not, Abraham became aware of who this Angel was during this interview (cf. Gen 18:25).