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Commentary on Genesis 18 verses 16–22
The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature. Sodom is to be destroyed, and they must do it, Gen 19:13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked towards Sodom (Gen 18:16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exo 14:24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard, yet, when the day of his wrath comes, he will look towards them. 2. That they went towards Sodom (Gen 18:22), and accordingly we find two of them at Sodom, Gen 19:1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (Gen 18:23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah, or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here,
I. The honour Abraham did to his guests: He went with them to bring them on the way, as one that was loth to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility proper to be shown to our friends; but it must be done as the apostle directs (Jo3 1:6), after a godly sort.
II. The honour they did to him; for those that honour God he will honour. God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself (ch. 17), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,
1.God's friendly thoughts concerning Abraham, Gen 18:17-19, where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he would not have been thus favoured; but he that loves to walk with wise men shall be wise, Pro 13:20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? "Can I go about such a thing, and not tell Abraham?" Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet-council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other reasons: -
(1.)Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for and great things in store for. He is to become a great nation; and not only so, but in the Messiah, who is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Psa 25:14; Pro 3:32. Those who by faith live a life of communion with God cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential practical knowledge. They have a better insight than others into what is present (Hos 14:9; Psa 107:43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort.
(2.)Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, Gen 18:19. Consider this, [1.] As a very bright part of Abraham's character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, First, God having made the covenant with him and his seed, and his household being circumcised pursuant to that, he was very careful to teach and rule them well. Those that expect family blessings must make conscience of family duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work. Secondly, Abraham took care not only of his children, but of his household; his servants were catechized servants. Masters of families should instruct and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. Thirdly, Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord, that religion might flourish in his family when he was in his grave. Fifthly, His doing this was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises that make conscience of their duty. [2.] As the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath shall be given, Mat 13:12; Mat 25:29. Those that make a good use of their knowledge shall know more.
2.God's friendly talk with Abraham, in which he makes known to him purpose concerning Sodom, and allows him a liberty of application to him about the matter. (1.) He tells him of the evidence there was against Sodom: The cry of Sodom is great, Gen 18:20. Note, Some sins, and the sins of some sinners, cry aloud to heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking that it even urged God to punish. (2.) The enquiry he would make upon this evidence: I will go down now and see, Gen 18:21. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, [1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. [2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. [3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa 59:16.
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SUMMARY
Genesis 18:17 captures a pivotal moment of divine deliberation where the LORD, on the cusp of executing judgment upon Sodom and Gomorrah, rhetorically questions whether to conceal His intentions from Abraham. This profound inquiry underscores the unique, intimate, and covenantal relationship God shared with Abraham, whom He regarded not merely as a servant but as a trusted friend and partner in His unfolding redemptive purposes, thereby setting the stage for Abraham's subsequent intercession.
CONTEXT
Literary Context: This verse immediately follows a remarkable divine encounter at the oaks of Mamre, where the LORD, appearing as one of three men, visited Abraham and Sarah, reaffirming the miraculous promise of a son within the year. As the divine visitors prepare to depart towards Sodom, the narrative shifts from the personal promise to a broader, impending divine judgment. Genesis 18:16 notes the men's departure, and then Genesis 18:17 presents a divine soliloquy, a pause in the narrative where God deliberates aloud concerning His relationship with Abraham and the revelation of His plans. This internal monologue serves as a narrative bridge, connecting the intimate domestic scene with the weighty matter of cosmic justice, and crucially, it sets the stage for Abraham's bold intercession that follows in Genesis 18:23-33.
Historical & Cultural Context: In ancient Near Eastern cultures, a king or deity might consult with trusted advisors or close confidants before making significant decisions, especially those involving justice or warfare. While God is sovereign and needs no counsel, His rhetorical question in Genesis 18:17 reflects a divine condescension to human relational norms, elevating Abraham to a status akin to a trusted friend or even a prophet. The cities of Sodom and Gomorrah were located in the fertile plain of the Jordan, likely near the Dead Sea, and were notorious for their wickedness, as indicated by the "great cry" that had reached God (Genesis 18:20). The impending judgment reflects God's justice in response to persistent and pervasive sin, a theme common in ancient narratives of divine retribution.
Key Themes: Genesis 18:17 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of Divine Revelation and Intimacy, showcasing God's desire to share His purposes with His chosen ones, particularly those in covenant with Him, as seen in His relationship with Abraham, the father of faith (Genesis 12:1-3). It also underscores God's Justice and Righteousness, as He prepares to deal with the profound sin of Sodom and Gomorrah, demonstrating that His character demands a response to wickedness. Furthermore, the verse implicitly introduces the theme of Intercession, as God's revelation to Abraham is not merely for information but to invite Abraham's engagement and prayer on behalf of others, a role that becomes prominent in the subsequent verses (Genesis 18:23).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Rhetorical Question, where God asks a question not to elicit an answer, but to make a statement or emphasize a point. In this case, it powerfully affirms God's intention not to hide His plans from Abraham, thereby highlighting the unique intimacy of their relationship. There is also an element of Anthropomorphism, as God is portrayed as deliberating and speaking to Himself, a human-like action that makes His character and intentions more relatable and comprehensible to the human audience. Furthermore, the verse functions as a Narrative Hook, drawing the reader into the divine thought process and building anticipation for the subsequent interaction between God and Abraham regarding Sodom's fate.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the personal and covenantal nature of God's relationship with Abraham, moving beyond a mere legal agreement to a deep, reciprocal trust and communication. It reveals a God who desires intimacy with His chosen ones, inviting them into His divine counsel and purposes. This divine transparency is not a sign of weakness or indecision, but an expression of profound love and trust, setting a precedent for how God interacts with His faithful servants throughout redemptive history.
REFLECTION AND APPLICATION
Genesis 18:17 serves as a profound encouragement for believers to pursue a deep, intimate relationship with God. Just as God confided in Abraham, He desires to reveal His heart and purposes to us. This revelation is not always through audible voices, but primarily through diligent engagement with His inspired Word, consistent prayer, and the discerning leading of the Holy Spirit. Cultivating such intimacy empowers us to better understand God's will for our lives and the world, enabling us to participate in His work, including the vital ministry of intercession for others and discerning His divine hand in unfolding events. When we walk closely with God, we are positioned to receive insights into His plans and to respond with faith and obedience, becoming partners in His redemptive mission.
Questions for Reflection
FAQ
Why did God ask a rhetorical question if He already knew what He would do?
Answer: God's question, "Shall I hide from Abraham that thing which I do," is a rhetorical device used to reveal His character and the unique nature of His relationship with Abraham, rather than indicating genuine indecision. It demonstrates His desire for intimacy, His commitment to His covenant friend, and His intention to invite Abraham into His divine counsel, setting the stage for Abraham's intercession that begins in Genesis 18:23. It's an expression of divine love and trust, showcasing God's willingness to share His heart with those He calls His own, not a moment of uncertainty about His sovereign plans.
CHRIST-CENTERED FULFILLMENT
Genesis 18:17 powerfully foreshadows Christ's role as the ultimate revealer of God's heart and purposes. Just as the LORD chose to reveal His plans to Abraham, His friend, so too does God fully reveal Himself and His ultimate redemptive plan through Jesus Christ. Jesus Himself declared, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him" (Matthew 11:27). He is the "express image of his person" (Hebrews 1:3), and through Him, "no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). Furthermore, while Abraham interceded for Sodom, Christ is the ultimate and perfect Intercessor, who "ever liveth to make intercession for them" (Hebrews 7:25). Through Christ, we are no longer merely servants but are called friends (John 15:15), invited into the very heart of God's purposes, just as Abraham was, receiving the Spirit of truth to guide us into all truth (John 16:13).