Commentary on Genesis John Calvin
JOHN CALVIN
31. And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.
31. Et dixit, Ecce, nunc coepi loqui ad Jehovam, Si forsitan inventi fuerint ibi viginti? Et dixit, Non disperdam propter viginti.
32. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.
32. Et dixit, Ne nunc sit ira Domino meo, et loquar tantummodo semel, Si forsitan inventi fuerint ibi decem? Et dixit, Non disperdam propter decem.
33. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
33. Et perrexit Jehova, quando finivit loqui ad Abraham, et Abraham reversus est ad locum suum.
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. I prefer, however, the former of these interpretations; namely, that God confirmed the mind of his servant with a new vision; just as the faith of the saints requires, at intervals, renewed assistance. It is also possible that the promise was repeated for the sake of Sarah. What shall we say, if in this manner, he chose to do honor to the greatness of his grace? For the promise concerning Isaac, from whom, at length, redemption and salvation should shine forth to the world, cannot be extolled in terms adequate to its dignity. Whichever of these views be taken, we perceive that there was sufficient reason why Isaac was again promised. Concerning the word Mamre we have spoken in the thirteenth chapter Genesis 13:1. Probably a grove of oaks was in that place, and Abraham dwelt there, on account of the convenience of the situation.
2. And, lo, three men stood by him. Before Moses proceeds 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. And this was done designedly, in order that he, 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