John Calvin Commentary Genesis 18

And the Lord appeared unto him. It is uncertain whether Moses says that God afterwards appeared again to Abraham, or whether, returning to the previous history, he introduces other circumstances here which he had not mentioned before. I prefer, however, the former of these interpretations: namely, that God confirmed his servant's mind with a new vision, just as the faith of the saints requires renewed assistance at intervals.

It is also possible that the promise was repeated for Sarah's sake. What shall we say if, in this manner, he chose to honor the greatness of his grace? For the promise concerning Isaac, from whom redemption and salvation would eventually shine forth to the world, cannot be extolled in terms adequate to its dignity.

Whichever of these views is taken, we perceive that there was sufficient reason why Isaac was again promised. Concerning the word Mamre, we have spoken of this in the thirteenth chapter (Genesis 13:1). Probably a grove of oaks was in that place, and Abraham lived there because of the convenience of the situation.

And, lo, three men stood by him. Before Moses proceeds to his principal subject, he describes to us the hospitality of the holy man. He calls the angels men because, being clothed with human bodies, they appeared to be nothing other than men. And this was done intentionally, so that he, by receiving them as men, might give proof of his charity.

For angels do not need those services of ours, which are the true evidences of charity. Moreover, hospitality holds the chief place among these services, because it is no common virtue to assist strangers, from whom there is no hope of reward. For people in general are accustomed, when they do favors for others, to look for a return; but he who is kind to unknown guests and individuals proves himself to be genuinely generous.

Therefore, the humanity of Abraham deserves no slight praise, because he freely invites men who were unknown to him, from whom he gained no advantage, and from whom he had no hope of mutual favors. What, then, was Abraham’s purpose? Truly, that he might relieve the necessity of his guests.

He sees them weary from their journey and has no doubt that they are overcome by heat. He considers that the time of day was becoming dangerous to travelers, and therefore he wishes both to comfort and to relieve people so oppressed. And certainly, natural human feeling itself dictates that strangers are to be especially assisted, unless blind self-love instead drives us to actions done for gain.

For no one is more deserving of compassion and help than those whom we see deprived of friends and domestic comforts. Therefore, the right of hospitality has been held most sacred among all people, and no disgrace was ever more detestable than to be called inhospitable. For it is a brutal cruelty to proudly despise those who, lacking ordinary support, turn to us for assistance.

However, it is asked whether Abraham was accustomed to receive indiscriminately all kinds of guests in this way. I answer that, with his usual prudence, he distinguished between his guests. And indeed, the invitation that Moses relates here has something uncommon about it. Undoubtedly, the angels bore in their countenance and manner marks of extraordinary dignity, so that Abraham would conclude they were worthy not only of food and drink but also of honor.

Those who think that he was thus attentive to his duty because he had been taught by his ancestors that angels often appeared in the world in human form, reason too philosophically. Even the authority of the Apostle is contrary to this, for he denies that they were at first known to be angels either by Abraham or by Lot, since they thought they were entertaining men (Hebrews 13:2). This, then, is the position to hold: when he saw men of venerable appearance, showing marks of singular excellence and advancing on their journey, he greeted them with honor and invited them to rest.

But at that time, there was greater honesty than is found at present amidst the prevailing treachery of humankind, so that the right of hospitality could be exercised with less danger. Therefore, the great number of inns is evidence of our depravity and proves that it has arisen from our own fault that this principal duty of humanity has become obsolete among us.

And bowed himself toward the ground. This sign of reverence was in common use among Eastern nations. The hidden meaning that some ancient writers have endeavored to draw out from this act—namely, that Abraham adored one out of the three whom he saw, and therefore perceived by faith that there are three persons in one God—I am more than content to omit, since it is frivolous and liable to ridicule and slander.

For we have said before that the angels were received by the holy man as if he intended to fulfill a duty towards men. But he was not aware that God honored his kindness and granted him the reward of angels as his guests, until they revealed themselves at the end of the meal.

It was therefore a purely human and civil honor that he paid them. As for his having greeted one in particular, it was probably because that one surpassed the other two. For we know that angels often appeared with Christ their Head; here, therefore, among the three angels, Moses points out one as the chief of the embassy.

Pass not away, I pray thee, from thy servant. In asking so meekly, and even suppliantly, there is no doubt that Abraham does this, motivated by the reason I have stated. For if he had slaughtered calves for all kinds of travelers, his house would soon have been emptied by his lavish spending.

He, therefore, honored their virtue and their excellent qualities, so that he would not show contempt for God. Therefore, he was not so liberal as to invite wanderers, or other men of all kinds who flock together; nor did ambition lead him to deal so generously with these three persons, but rather his love and affection for those gifts of God, and those virtues which appeared in them.

Regarding his offering them merely a piece of bread, he downplays an act of kindness he was about to perform, not only to avoid all boasting, but also so that they might more easily consent to his counsel and his entreaties, once they were convinced that they would not be too burdensome or troublesome to him.

For modest people do not willingly cause others expense or trouble. The washing of feet, in that era and in that part of the world, was very common, perhaps because people traveled barefoot under burning suns: and washing feet parched by the heat was the primary remedy for relieving weariness.

For therefore are ye come to your servant. He does not mean that they had come intentionally, or for the express purpose of seeking to be entertained as his guests. Instead, he suggests that their arrival occurred at a fortunate time, as if he would say, ‘You have not slipped into this place by chance, but have been led here by the design and direction of God.’ Therefore, he attributes it to God's providence that they had arrived so conveniently at a place where they could refresh themselves for a little while, until the heat of the sun subsided.

Moreover, since it is certain that Abraham spoke this way in sincerity of mind, let us, following his example, conclude that whenever our brothers and sisters who need our help meet us, they are sent to us by God.

And Abraham hastened into the tent Abraham’s care in entertaining his guests is recorded here; 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. Abraham runs, partly, to command what he wanted done, and partly, to execute his own duty, as the master of the house.

Sarah keeps within the tent; not to indulge in sloth, but rather to take her own part also in the labor. The servants are all prompt to obey. Here is the sweet concord of a well-conducted family, which could not have arisen so suddenly unless each had, by long practice, been accustomed to right discipline.

A question, however, arises from Moses’ assertion that the angels ate. Some explain that they only appeared to be eating. This notion enters their minds as a result of another error, since they imagine them to have been mere specters and not endowed with real bodies.

But, in my judgment, the matter is far different. In the first place, this was no prophetic vision, in which images of absent things are brought before the eyes; but the angels really came into Abraham’s house.

Therefore, I do not doubt that God — who created the whole world out of nothing, and who daily proves Himself to be a wonderful Artificer in forming creatures — gave them bodies for a time, in which they might fulfill the task assigned to them.

And as they truly walked, spoke, and performed other functions, so I conclude that they truly ate; not because they were hungry, but in order to conceal themselves until the proper time to make themselves known.

Yet, as God speedily annihilated those bodies, which had been created for a temporary use, so there is no absurdity in saying that the food itself was destroyed along with their bodies.

But, as it is profitable to touch briefly on such questions, and as religion in no way forbids us to do so, on the other hand, there is nothing better than for us to content ourselves with a sober solution to them.