18:1 appeared to him In parallel with earlier events, Yahweh is visibly present with Abraham during this conversation (see 12:7 and note; 15:1 and note; 17:1).

Yahweh See note on 4:1; note on Exod 3:14.

the oaks of Mamre The place where Yahweh appeared to Abram. See Gen 12:6 and note.

Sacred Trees in Israelite Religion

18:2 three men were standing This indicates that these figures were embodied. Verse 1 indicates that one of the men is Yahweh (compare v. 13). This is confirmed in several verses (vv. 10, 13, 17–22) in which the divine name appears with respect to one of the figures (see v. 22). The other two leave for Sodom (v. 22) and are identified as angels in 19:1.

he bowed down to the ground This gesture and the offer of a meal are customs of ancient Near Eastern hospitality.

18:3 My lord It could be that Abraham does not know he is speaking to Yahweh, but this is unlikely. The Hebrew verbs used in this verse are singular, indicating that Abraham addresses only one of the individuals—Yahweh—as adonay (meaning “my lord”). The same form of address occurs later in v. 27, when Abraham notes that he has spoken boldly with the Lord (adonay). In vv. 4–5, the Hebrew verbs are plural as Abraham includes the other two figures in his invitation.

18:4 rest Abraham fulfills the duties of an ancient Near Eastern host. Besides feeding the men, he ensures that they are rested and refreshed.

18:6 three seahs of This amount would produce more than enough bread for the visitors. The amount and the description (“fine flour”) emphasize Abraham’s generosity.

18:7 a calf, tender and good Abraham’s promise in v. 5 did not indicate that he would return with such an extravagant feast.

18:8 while they ate All three figures eat—again showing that they are embodied. God and angels are not inherently embodied beings (Isa 31:3; John 4:24; Heb 1:14), but they are described performing physical acts that require embodiment (Gen 19:10; 32:24; compare 32:30; Hos 12:3–4).

18:10 Sarah your wife will have a son God repeats the details that He told Abraham in the previous chapter (see Gen 17:18, 21). Sarah’s reaction (v. 12) indicates that Abraham has not shared this information with her.

18:11 the way of women See 17:17. The phrase is a common description of the menstrual cycle (31:35).

18:12 laughed Sarah reacts the same way Abraham reacted earlier (see 17:17 and note).

pleasure The Hebrew word ednah occurs only here. The context suggests that it refers to sexual pleasure.

18:13 What is this that Sarah laughed Yahweh sees and hears Sarah in her tent though she is hidden from view.

18:14 Is anything too difficult This phrase may be literally rendered as “too wondrous.” The Hebrew word used here, pala, is often used to refer to God’s miraculous or wonderful works (Jer 32:17, 27).

18:15 denied it Sarah lies, despite her knowing that the visitor knows precisely what she said. Since Sarah laughed to herself (Gen 18:12), His knowing probably accounts for some of her fear.

18:17 Shall I conceal from Abraham Since the visitors had set out in the previous verse, it is possible that there was some distance between Abraham and the group and that Yahweh was speaking to the angels out of Abraham’s hearing. Verse 23 suggests otherwise—Abraham indeed knows what is about to happen, and vv. 17–23 do not mention God telling him in another way.

18:18 will be blessed on account of him Repeats the promises of 12:1–3. Although God has repeated His promise to Abraham several times (12:7; 13:14–17; 15:1–21; 17:1–21), this is the only place He repeats the promise without directly addressing Abraham.

18:19 I have chosen him, that The Hebrew verb used here, yada’, is often used to refer to acknowledging something, knowing something, or understanding something—the idea seems to be that Yahweh knows Abraham.

they will keep the way of Yahweh For the first time God mentions an additional reason for His choosing of Abraham. The result of God’s promise has been clear (see 12:1–3), but here God adds that Abraham has been chosen to be obedient (“to keep the way of Yahweh”) and to instruct his children in the way of Yahweh.

righteousness The Hebrew word used here, tsedaqah, refers to what is right or fair (Lev 19:36). It can convey the legal sense of innocence or vindication (Job 6:29; see Psa 4:1 and note).

justice The Hebrew word used here, mishpat, can refer to legal decisions that involve both condemning the guilty and acquitting the innocent (1 Kgs 8:32; see Psa 146:7 and note).

Justice

that which he said to him The point is not mere fatherhood or mundane instruction, but the blameless character and spiritual loyalty to Yahweh that was part of the covenantal obligations (17:1–2).

18:20 the outcry of The Hebrew word used here, ze'aqah, is used elsewhere to describe oppression and injustice (Exod 3:7; 22:21–23). The crimes of Sodom are more than the general evil of inhospitality and homosexual aggression described in Gen 19. The first hint of Sodom’s wickedness appeared in 13:13.

18:21 I will go down This language resembles the Tower of Babel incident (see 11:5 and note).

18:22 and went toward Sodom Abraham and Yahweh are now face to face—not a new circumstance for Abraham (see 12:7; 15:1–6; 17:22).

18:23 Will you also sweep away the righteous with the wicked Abraham shows a concern for righteousness and justice. He argues that by destroying Sodom, God might destroy some righteous people along with the wicked.

18:25 Far be it from you Abraham’s wording identifies the person with whom he is speaking as the Judge of all the earth (God). A reference to a third party is unlikely. See v. 3 and note.

18:30 let not my Lord be angry See note on Gen 18:3. Abraham shows humility and reverence toward God—he even negotiates with Him. Twice he asks that God not be angry with him (here and v. 32). He humbly describes himself as unworthy (v. 27) to question God so directly.

18:32 What if ten are found It is unclear why Abraham stops his negotiation at 10. Ultimately there are not even 10 righteous people within the city, and Yahweh destroys it (19:25–26). However, Yahweh remembers Abraham’s pleas here and extends His mercy by saving Lot (see 19:29 and note).