Charles Ellicott Commentary Genesis 18

And the Lord (Jehovah) appeared to him.—No new section could begin in this way, but evidently this is a continuation of the narrative of the circumcision. We thus find a Jehovistic section coupled in the closest way with one which is Elohistic ; and even here it is Elohim who for Abraham’s sake delivers Lot (Genesis 19:29).

Far more important, however, is to notice that this familiar interaction, and clear revelation of Jehovah to Abraham, ensues from his closer relation to God, which resulted from the sacrament of circumcision. Jewish tradition adds that this visit was made to Abraham on the third day after the rite had been performed, and was for the purpose of healing him from its painful consequences. For this reason, they think, Abraham was resting at home instead of being with his herds in the field.

The plains (Hebrew: the oaks) of Mamre.—(Genesis 14:13).

The tent door.—Hebrew: the opening of the tent, formed by looping back one of the curtains.

The heat of the day.—The time of noon, when Orientals rest from labor . As the air in the tent would be sultry, Abraham sits in the shade on the outside. So in Genesis 18:8 the meal is spread under a tree.

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 also pointed 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 be drawn of a personal appearance of the Father and of the Holy Spirit, which would savour of heretical impiety.

My lord. —Hebrew ‘adonai, a term of simple respect, just as bowing towards the earth is exactly what an Arab sheikh would do even today to a passing traveler.

Abraham’s conduct is marked by all that stately courtesy usual among Eastern peoples. He calls himself their slave; regards it as a favor that they should partake of his hospitality; speaks slightingly of the meal prepared as a mere morsel of bread; and treats it as a providential act that they had come into his neighborhood.

It was only afterward that he knew he was entertaining angels unawares (Hebrews 13:2). Moreover, while he addresses the chief traveler first, as courtesy required, he immediately afterward changes to the plural, so that he would not seem lacking in hospitable welcome to his companions.

Wash your feet. —This is the first necessity of Oriental hospitality (Judges 19:21), not merely because the feet, protected only by sandals, are soiled by the dirt of the roads, but because it cools the whole body and allays the feverishness caused by the heat of travelling. Thus refreshed, they are “to rest,” Hebrew, to lay themselves down, in the shade.

Comfort ye your hearts. —Hebrew, strengthen you, the original meaning of comfort, a word formed from the Latin fortis, meaning strong or brave. The heart in Hebrew signifies the sum total of all the powers, mental and bodily, of the whole person.

After that ye shall pass on. —Coming at noon, the travellers, after rest and refreshment, would continue their journey. It is quite plain that Abraham still regarded them as passing wayfarers.

Therefore ... —Abraham thus suggests that his tent was pitched near the route so that he might exercise that hospitality which was, and continues to be, the sacred duty of an Arab sheik.