1 And Jehovah appeared to him by the oaks of Mamre. And he sat at the tent-door in the heat of the day.
Origen of Alexandria · AD 253 But let us see what this tree represents, under which Abraham stood and provided a meal for the Lord and the angels. "Under the tree of Mamre" the text says. Mamre in our language is translated "vision" or "sharpness of sight." Do you see what kind of place it is where the Lord can have a meal? Abraham's vision and sharpness of sight pleased the Lord.
Jerome · AD 420 [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.
Bede · AD 735 The Lord appeared to him in the valley of Mamre as he was sitting at the entrance of his tent in the heat of the day, etc. This appearance of the Lord is considered to be more sacred than all the previous ones, in which He was seen so many times by the blessed Abraham.
2 And he lifted up his eyes and saw, and behold, three men standing near him. And when he saw [them], he ran to meet them from the tent-door, and bowed himself to the earth,
Origen of Alexandria · AD 253 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.
Caesarius of Arles · AD 542 "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.
Bonaventure · AD 1257 The other way of anagogy is above the skies, as in the case of Abraham who saw three men and worshiped one, for the Trinity appeared in these three; and in the case of the two angels who were sent to Sodom, the Son and the Holy Spirit who are sent by the Father; and because the Father is never sent, He was not seen there, but He was seen in the case of the three men, for here H…
3 and said, Lord, if now I have found favour in thine eyes, pass not away, I pray thee, from thy servant.
4 Let now a little water be fetched, that ye may wash your feet, and rest yourselves under the tree.
Origen of Alexandria · AD 253 But how does he continue again as if speaking to men: "Let water be received," the text says, "and your feet be washed"?Abraham, the father and teacher of nations, is indeed teaching you by these things how you ought to receive guests and that you should wash the feet of guests. Nevertheless even this is said mysteriously.
Caesarius of Arles · AD 542 Moreover he adds, as though speaking to the men, "I will bring water, that you may wash your feet." Learn from blessed Abraham, brothers, to receive strangers gladly and to wash their feet with humility and piety. Wash, I repeat, the feet of pious strangers, lest there remain in them some dust that they will be able to shake off of their feet to your judgment.
5 And I will fetch a morsel of bread; and refresh yourselves; after that ye shall pass on; for therefore have ye passed on towards your servant. And they said, So do as thou hast said.
Bede · AD 735 He refreshed them with the feasts that were prepared because he understood that from his seed would be born the one who, although he is God before the ages, consubstantial with the Father, appearing at the end of the ages as a true man, would truly dwell among men; the food with which he refreshed them is also full of spiritual sacraments, of which it is thus remembered:
6 And Abraham hastened into the tent to Sarah, and said, Knead quickly three seahs of wheaten flour, and make cakes.
Origen of Alexandria · AD 253 He serves therefore bread mixed "with three measures of fine wheat flour." He received three men; he mixed the bread "with three measures of fine wheat flour." Everything he does is mystical; everything is filled with mystery.
Jerome · AD 420 (Chapter 18, Verse 6) And he said to him: Hurry, mix three measures of wheat flour. Because three measures are explicitly mentioned here, and the measure is uncertain: therefore I added that in Hebrew it has three sata, that is, three amphoras: so that we may understand the same mystery here and in the Gospel, where a woman is said to have fermented three measures of wheat flou…
Bede · AD 735 Abraham hastened into the tent to Sarah, and said to her: "Hurry, mix three measures of fine meal, and make cakes upon the hearth." And he himself ran to the herd, and took a tender and good calf and gave it to the servant, who hastened and cooked it.
7 And Abraham ran to the herd, and took a calf tender and good, and gave [it] to the attendant; and he hasted to dress it.
Origen of Alexandria · AD 253 "But he ran," the text says, "to the cattle and took a calf." What kind of calf? Perhaps the first one he encountered? Not at all, but "a good and tender" calf. And although he would hasten in all things, nevertheless he knows that what is excellent and great should be offered to the Lord or to angels.
Philoxenus of Mabbug · AD 523 Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and…
Bede · AD 735 The tender and excellent calf that Abraham took from the herd signifies the Mediator between God and humans, whom the most merciful Father killed for his returning younger son, that is, the Gentile people, according to the parable of the Gospel.
8 And he took thick and sweet milk, and the calf that he had dressed, and set [it] before them; and he stood before them under the tree, and they ate.
Philoxenus of Mabbug · AD 523 But thou wilt not be able to stand in the freedom of spiritual beings until thou hast cast away entirely the bondage of carnal beings, for when thou hast cast away this bondage like a spiritual being and freeman thou mayest eat of every thing blamelessly, without making thy heart gross by the eating of flesh, and the drinking of wine will not cloud thy thoughts, even as it is w…
Bede · AD 735 But he himself stood by them under the tree, because certainly we should so feed the Lord with the feasts of faith and virtues by good living, that is, delight Him, so that we always remember to stand in His presence, according to the saying of Blessed Elijah: "The Lord lives, in whose sight I stand" (3 Kings 17:1).
9 And they said to him, Where is Sarah thy wife? And he said, Behold, in the tent.
Origen of Alexandria · AD 253 What then does the Lord say to Abraham? "Where," the text reads, "is Sarah your wife?" And he said, "Lo, she is in the tent." But the Lord said, "I will certainly come to you at this time in due season, and Sarah your wife will have a son." But Sarah, standing behind the door of the tent behind Abraham, heard.Let the wives learn from the examples of the patriarchs; let the wive…
Ephrem the Syrian · AD 373 After they had eaten, "they inquired about Sarah." She, who even in her old age had preserved her modesty, came out from inside the tent to the door of the tent.
Bede · AD 735 And when they had eaten, they said to him, "Where is Sarah your wife?" He answered, "Behold, she is in the tent." Then he said, "I will return to you at this time next year, if life be with us, and Sarah your wife shall have a son." Both indeed the lords of the house, and evidently Abraham and Sarah, prepared with the utmost haste a meal; but as if in a well-ordered house, Abra…
10 And he said, I will certainly return to thee at [this] time of the year, and behold, Sarah thy wife shall have a son. And Sarah was listening at the tent-door, which was behind him.
Romans · AD 56 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart.
Jerome · AD 420 (Verse 10) However, he said, 'Returning, I will come to you at this time and in this hour, and Sarah will have a son.' For 'hour,' we read 'life' in Hebrew, so that the order or sense is: I will return to you in the time of life, as if he were saying, if I live, if life accompanies me. This, however, is anthropopathically expressed, like other things.
11 Now Abraham and Sarah were old [and] advanced in age: it had ceased to be with Sarah after the manner of women.
Bede · AD 735 They were both old and advanced in years, and it had ceased to be with Sarah after the manner of women. To highlight the growth of heavenly power, he says that both were old, and moreover that Sarah, having been barren, was now also deprived of her menstrual blood, because of which she could no longer conceive, even if she had not been barren.
12 And Sarah laughed within herself, saying, After I am become old, shall I have pleasure, and my lord old?
Jerome · AD 420 (Verse 12.) But Sarah laughed within herself, saying: After I am waxed old, shall I have pleasure? It is much differently read in Hebrew: And Sarah laughed within herself, saying: After I have withered, shall I have pleasure? Also note that where we have translated as pleasure, it is written as delight in Hebrew.
Bede · AD 735 Why did Sarah laugh, saying: "Shall I indeed bear a child, old as I am?" It remains to be understood that when she heard that Sarah would bear a son, Abraham had previously laughed in wonder with joy, and Sarah herself subsequently doubted in joy; whose doubt, nevertheless, was immediately removed when the reason for divine power was given, as the angel said to him:
13 And Jehovah said to Abraham, Why is this, that Sarah laughs, saying, Shall I indeed bear, when I am become old?
14 Is [any] matter too wonderful for Jehovah? At the time appointed I will return to thee, at [this] time of the year, and Sarah shall have a son.
Bede · AD 735 "Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son." With this statement heard, all doubt was so removed, and her faith so confirmed, that the Apostle rightly says of her: "By faith even Sarah herself received power to conceive." But when he says "I will return to you," and added "with life as a…
15 And Sarah denied, saying, I did not laugh; for she was afraid. And he said, No; but thou didst laugh.
16 And the men rose up thence, and looked toward Sodom; and Abraham went with them to conduct them.
Ephrem the Syrian · AD 373 After the three men promised Sarah fruit, "they arose, and they looked toward Sodom." It was not revealed to Sarah that they were going to Sodom lest, on the same day that they had given her joy in the promise that a son was to be hers, she be grieving over her brother on account of that sentence of wrath decreed on Sodom and the nearby villages.
Bede · AD 735 When the men got up from there, they directed their eyes toward Sodom, and Abraham was walking with them to see them on their way. When it is said that the men got up from there, it is shown that while they were sitting, Abraham was standing and ministering to them, although he had initially seen them standing.
17 And Jehovah said, Shall I hide from Abraham what I am doing?
18 Since Abraham shall indeed become a great and mighty nation; and all the nations of the earth shall be blessed in him.
19 For I know him that he will command his children and his household after him, and they shall keep the way of Jehovah, to do righteousness and justice, in order that Jehovah may bring upon Abraham what he hath spoken of him.
20 And Jehovah said, Because the cry of Sodom and Gomorrah is great and their sin is very grievous,
Ephrem the Syrian · AD 373 It was not that God, who had just said, "their sins were very grave," did not know that they had sinned. This was an example to judges not to prejudge a case, even based on very reliable hearsay.
Salvian the Presbyter · AD 500 The cry of Sodom and Gomorrah is multiplied, he said. Well did he say that sins can cry out. Great surely is the cry of sinners as it mounts from earth to heaven. But why does he say that the sins of people cry out? It is because God says his ears are assaulted by the cries of our sins that the punishment of sinners be not delayed.
Bede · AD 735 The Lord therefore said: "The outcry of Sodom and Gomorrah has been multiplied, and their sin has become very grave." He calls the outcry of Sodom the reputation or rather the infamy of their crimes, from which the Apostle, admonishing us, says: "Let all bitterness, and wrath, and anger, and clamor, and blasphemy, be put away from you, with all malice" (Ephesians 4:31).
21 I will go down now, and see whether they have done altogether according to the cry of it, which is come to me; and if not, I will know [it].
Origen of Alexandria · AD 253 These are the words of the divine Scripture. Let us see, therefore, now what is fitting to be understood in them. "I have descended," the text says, "to see." When responses are delivered to Abraham, God is not said to descend but to stand before him, as we explained above: "Three men," the text says, "stood before him." But now, because sinners are involved, God is said to des…
Bede · AD 735 "I will go down," he says, "and see whether they have done altogether according to the outcry which has come to me; and if not, I will know." Therefore, when the Lord said that he would go down to see whether the same outcry was true, he did not show his ignorance, who possesses the knowledge of all things, but instructs our rashness, lest we presume to blame the deeds of other…
22 And the men turned thence, and went towards Sodom; and Abraham remained yet standing before Jehovah.
23 And Abraham drew near, and said, Wilt thou also cause the righteous to perish with the wicked?
Bede · AD 735 And they turned themselves from there and went towards Sodom; but Abraham still stood before the Lord, and approaching he said: Will you indeed destroy the righteous with the wicked? If fifty righteous are in the city, will they perish along with the rest, until he said: If ten are found there; and the Lord said: I will not destroy it for the sake of the ten.
24 There are perhaps fifty righteous within the city: wilt thou also destroy and not forgive the place for the sake of the fifty righteous that are therein?
25 Far be it from thee to do so, to slay the righteous with the wicked, that the righteous should be as the wicked — far be it from thee! Will not the Judge of all the earth do right?
26 And Jehovah said, If I find at Sodom fifty righteous within the city, then I will forgive all the place for their sakes.
Ambrose of Milan · AD 397 And in this manner, through a series of questions and answers, even if he finds ten righteous people in the city, he promises impunity to the entire people on account of the righteousness of a few. Where do we learn how great a wall is for our country, a virtuous man, how we should not envy holy men, nor disrespect them lightly.
27 And Abraham answered and said, Behold now, I have ventured to speak unto the Lord; I, who am dust and ashes.
Clement of Rome · AD 99 Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture].
Jerome · AD 420 [Daniel 8:27] "And I, Daniel, languished and was sick for some days. And when I rose from my bed, I performed the king's tasks." This is the same thing as we read in Genesis about Abraham, for after he had heard the Lord speaking to him, he averred that he was but dust and ashes (Genesis 18:27).
Bede · AD 735 Since I have begun, I will speak to my Lord, though I am but dust and ashes. By this word he clearly rebukes our pride, we who are far distant from the height of his merits, far removed from divine conversation due to our slowness and inertia, nevertheless inflated with the pride of arrogance, do not recall that we are destined to be dust and ashes; for blessed Abraham, the clo…
28 Perhaps there may want five of the fifty righteous: wilt thou destroy all the city on account of the five? And he said, If I shall find forty-five there, I will not destroy [it].
29 And he continued yet to speak with him, and said, Perhaps there may be forty found there. And he said, I will not do it for the forty's sake.
John Chrysostom · AD 407 Who could worthily praise the God of all for his marvelous long suffering and considerateness or congratulate the good man for enjoying such great confidence? "He continued to speak," the text goes on.
30 And he said, Oh, let not the Lord be angry that I speak! Perhaps there may be thirty found there. And he said, I will not do it if I find thirty there.
31 And he said, Behold now, I have ventured to speak with the Lord. Perhaps there may be twenty found there. And he said, I will not destroy [it] for the twenty's sake.
32 And he said, Oh, let not the Lord be angry, that I speak yet but this time! Perhaps there may be ten found there. And he said, I will not destroy [it] for the ten's sake.
Origen of Alexandria · AD 253 Finally, because no one besides Lot is found who would repent, no one would be converted. He alone is known; he alone is delivered from the conflagration. Neither his children, having been admonished, nor his neighbors nor his next of kin followed him. No one wished to know the mercy of God; no one wished to take refuge in his compassion.
John Chrysostom · AD 407 For proof that such persons' good standing is a means of winning long suffering for us, take heed in that very story to what he says to the patriarch: "If I find ten good people, I will not destroy the city." Why do I say ten good people? No one was found there free from lawlessness, except alone the good man Lot and his two daughters.
Jerome · AD 420 (Verse 32) And he said, 'Is it, Lord, if I speak?' Which is written in Greek, μήτι, Κύριε, ἐὰν λαλήσω. Secondly, Abraham spoke to the Lord, which does not seem to clearly indicate what he is saying.
33 And Jehovah went away when he had ended speaking to Abraham; and Abraham returned to his place.