1. And the Lord appeared unto him It is uncertain whether Moses says, that God afterwards appeared again unto Abraham; or whether, reverting to the previous history, he here introduces other circumstances, which he had not before mentioned.

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.

3. Pass not away, I pray thee, from thy servant In asking thus meekly, and even suppliantly, there is no doubt that Abraham does it, moved by the reason which I have stated.

5. For therefore are ye come to your servant He does not mean that they had come designedly, or for the express purpose of seeking to be entertained, as his guests; but he intimates that their coming had occurred opportunely, as if he would say, ‘You have not slipped into this place by chance; but…

6. And Abraham hastened into the tent Abraham’s care in entertaining his guests is here recorded; and Moses, at the same time, shows what a well-ordered house he had. In short, he presents us, in a few words, with a beautiful picture of domestic government.

9. Where is Sarah? Hitherto God permitted Abraham to discharge an obvious duty. But, having given him the opportunity of exercising charity, God now begins to manifest himself in his angels.

10. I will certainly return unto thee Jerome translates its ‘I will return, life attending me:’ as if God, speaking in the manner of men, had said, ‘I will return if I live.’ But it would be absurd, that God, who here so magnificently proclaims his power, should borrow from man a form of speech…

11. Were old, and well stricken in age Moses inserts this verse to inform us that what the angel was saying, justly appeared improbable to Sarah. For it is contrary to nature that children should be promised to decrepit old men.

12. Therefore Sarah laughed within herself Abraham had laughed before, as appears in the preceding chapter Gen. 17:1 : but the laughter of both was, by no means, similar.

13. And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to…

15. Then Sarah denied. Another sin of Sarah’s was, that she endeavored to cover and hide her laughter by a falsehood. Yet this excuse did not proceed from obstinate wickedness, according to the manner in which hypocrites are wont to snatch at subterfuges, so that they remain like themselves, even…

16. And the men rose up from thence. Moses again calls those men, whom he had openly declared to be angels. But he gives them the name from the form which they had assumed.

17. Shall I hide from Abraham? Seeing that God here takes counsel, as if concerning a doubtful matter, he does it for the sake of men; for he had already determined what he would do.

18. Seeing that Abraham shall surely become a great and mighty nation. In Hebrew it is, ‘And being, he shall be,’ etc. But the copulative ought to be resolved into the causal adverb.

19. For I know him, that he will command his children. The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit.

20. The cry of Sodom. The Lord here begins more clearly to explain to Abraham his counsel concerning the destruction of the five cities; although he only names Sodom and Gomorrah, which were much more famous than the rest.

21. I will go down now. Since this was a signal example of the wrath of God, which He intends to be celebrated through all ages, and to which he frequently refers in the Scripture; therefore Moses diligently records those things which are especially to be considered in divine judgments; just as, in…

22. But Abraham stood yet before the Lord. Moses first declares that the men proceeded onwards, conveying the impression, that having finished their discourse, they took leave of Abraham, in order that he might return home.

23. Wilt thou also destroy the righteous with the wicked? It is certain that when God chastises the body of a people, he often involves the good and the reprobate in the same punishment.

25. Shall not the Judge of all the earth do right? He does not here teach God His duty, as if any one should say to a judge, ‘See what thy office requires, what is worthy of this place, what suits thy character;’ but he reasons from the nature of God, that it is impossible for Him to intend…

27. Which am but dust and ashes. Abraham speaks thus for the sake of obtaining pardon. For what is mortal man when compared with God? He therefore confesses that he is too bold, in thus familiarly interrogating God; yet he desires that this favor may be granted unto him, by the Divine indulgence.