1 And the LORD appeared to him in the plains of Mamre: and he sat in the tent door in the heat of the day;
Origen of Alexandria · AD 253 But let us now see what is also said in what follows. "But Abraham himself," it says, "was standing by them under the tree." For narratives of this kind we require circumcised ears. For it is not to be believed that it was of the greatest concern to the Holy Spirit to write in the books of the law where Abraham stood.
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 lift up his eyes and looked, and, look, 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,
Origen of Alexandria · AD 253 Let us first compare, if it seems good, this vision with the one that took place with Lot. "Three men" come to Abraham and stand "over him"; to Lot "two" come and sit "in the street." See whether the matters are not carried out by the dispensation of the Holy Spirit according to merits. For Lot was far inferior to Abraham.
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, My Lord, if now I have found favor in your sight, pass not away, please, from your servant:
4 Let a little water, please, be fetched, and wash your feet, and rest yourselves under the tree:
Origen of Alexandria · AD 253 But how does he add again, as though speaking to men: "Let water be taken," he says, "and let your feet be washed"? Through these things indeed Abraham, the father and teacher of the nations, teaches you how you ought to receive guests and that you should wash the feet of guests; yet this too is said in a mystery.
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 comfort you your hearts; after that you shall pass on: for therefore have you come to your servant. And they said, So do, as you have 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, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.
Origen of Alexandria · AD 253 He says therefore to his wife Sarah: "Hasten to the tent, and sprinkle three measures of fine flour, and make loaves baked in the ashes." This in Greek is called ἐγχρυφίας, which indicates hidden or concealed loaves.
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 But the fact that Sarah makes bread under the ashes is very relevant. Bread baked under the ashes, while being baked, is indeed cooked with fire and lies hidden in the darkness, but only the ash that accumulates on top is visible to the eyes of onlookers.
7 And Abraham ran to the herd, and fetcht a calf tender and good, and gave it to a young man; and he hurried to dress it.
Origen of Alexandria · AD 253 A calf is set forth—behold, another sacrament. The calf itself is not tough, but "good and tender." And what is so tender, what so good as he who "humbled himself" for us "even unto death" and "laid down his soul" "for his friends"? That "fatted calf" which the father slaughters for the son received back in repentance.
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 butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
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 He also took butter, and milk, and the calf which he had cooked, and set it before them. By the milk, the beginnings and as it were the elements of the Mosaic law; by the butter, the perfection of evangelical doctrine; by the milk, the simplicity of the letter in the Scriptures, by the butter, the virtue of the mystical sense which is usually generated from the letter, is expre…
9 And they said to him, Where is Sarah your wife? And he said, Look, in the tent.
Origen of Alexandria · AD 253 What then does the Lord say to Abraham? "Where is," he says, "Sarah your wife? And he: behold, he says, in the tent. And the Lord said: coming I will come to you in season according to this time, and Sarah your wife shall have a son.
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 you according to the time of life; and, look, Sarah your wife shall have a son. And Sarah heard it in 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 years; and it 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 Therefore Sarah laughed within herself, saying, After I am grew old shall I have pleasure, my lord being old also?
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 Who laughed secretly, saying: After I have grown old and my lord is old, shall I have pleasure? The Apostle Peter recalls this sentence when, admonishing women to obey their husbands, he added: "As Sarah obeyed Abraham, calling him lord." It seems, however, similar to this passage what is read about Abraham above, for when he heard about Sarah's childbirth, he fell on his face…
13 And the LORD said to Abraham, Why did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
14 Is anything too hard for the LORD? At the time appointed I will return to you, according to the time of life, 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 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, No; but you did laugh.
16 And the men rose up from there, and looked toward Sodom: and Abraham went with them to bring them on the way.
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 the LORD said, Shall I hide from Abraham that thing which I do;
18 Seeing that Abraham shall surely 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 the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he has spoken of him.
20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because 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 has come to me; and if not, I will know.
Origen of Alexandria · AD 253 "I have come down therefore," he says, "that I may see whether they are being consummated according to their cry which comes to me. But if not, that I may know." From this saying the heretics are accustomed to assail my God, saying: behold, the God of the law did not know what was being done in Sodom, unless he had come down to see, and had sent those who might find out.
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 their faces from there, and went toward Sodom: but Abraham stood yet before the LORD.
23 And Abraham drew near, and said, Will you also destroy the righteous 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 Perhaps there be fifty righteous within the city: will you also destroy and not spare the place for the fifty righteous that are in it?
25 That are far from you to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that are far from you: Shall not the Judge of all the earth do right?
26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare 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, Look now, I have taken upon me to speak to the Lord, which am but 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 shall lack five of the fifty righteous: will you destroy all the city for lack of five? And he said, If I find there forty-five, I will not destroy it.
29 And he spoke to him yet again, and said, Perhaps there shall be forty found there. And he said, I will not do it for 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 to him, Oh let not the Lord be angry, and I will speak: Perhaps there shall thirty be found there. And he said, I will not do it, if I find thirty there.
31 And he said, Look now, I have taken upon me to speak to the Lord: Perhaps there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.
32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Perhaps ten shall be found there. And he said, I will not destroy it for ten’s sake.
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 the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned to his place.