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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.
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. For if he who knows all set aside his knowledge lest he exact vengeance without full knowledge before the trial, how much more should they set aside their ignorance and not effect judgment before the case is heard.
Then, to teach the whole human race that even if their sins are exceedingly great and confessed to be such, he does not pronounce sentence before proof is manifest, he says, “I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not.” What is meant by the deliberation of the expression? “I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not.” What is meant by the considerateness of the expression? “I am going down to see.” I mean, does the God of all move from place to place? No indeed! It doesn’t mean this; instead, as I have often remarked, he wants to teach us by the concreteness of the expression that there is need to apply precision and that sinners are not condemned on hearsay nor is sentence pronounced without proof.
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. Truly is it a cry, and the cry is great when the love of God is overpowered by the cries of sins to the extent that he is forced to punish the sinners. The Lord shows how unwilling he is to punish even the gravest sinners when he said that the cry of Sodom ascended to him. This means: My mercy urges me to spare them, but the cry of their sins compels me to punish them.
Now let us see what he means by saying, “I descended to see whether they have done all that the outcry which has come to me indicates; if not, I will know.” Because of this, pagans, and especially the exceedingly foul Manichaeans, are wont to assail us by saying, “Behold, the God of the law did not know what was being done in Sodom.” Now we reply with sound understanding and say that God knows the just in one way and sinners in another. What is said concerning the just? “The Lord knows who are his.” What is said about sinners? “Depart from me, all you workers of iniquity; I do not know you.” Moreover, the apostle Paul says, “If anyone is the Lord’s, he knows what I am saying; if anyone ignores this, he shall be ignored.” What does it mean, then, “I do not know you”? “I do not recognize you in my pattern; I do not recognize my image in you. My justice knows something to punish in you, but my mercy does not find anything to crown.” For this reason if one’s actions are unworthy of God, one is said to be unworthy of his knowledge also. “I descended to see”; not in order to know what they are doing but to make them worthy of my knowledge if I find any of them just, repentant, or such as I should know.
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). To this clamor indeed is opposed the clamor of the elect, who confidently supplicating their Creator, individually say: "Lord, hear my prayer, and let my cry come to you" (Psalm 102:2). Indeed, great is their clamor, a sublime merit and the intention of faith seeking heavenly things alone, where Christ sits at the right hand of God; since they do not desire earthly riches, nor vain and perishable glory, nor the fleeting joys of the flesh, but only heavenly goods, everything they do is surely lofty and, as it were, resonates with a clamor. But with the multiplied outcry of sins, that is, their enormous crime, let us see what follows.
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SUMMARY
Genesis 18:20 records the LORD's solemn declaration to Abraham concerning the cities of Sodom and Gomorrah. This divine pronouncement highlights the overwhelming and pervasive nature of their wickedness, describing it as a "cry" that has ascended to God and a "sin" that is "very grievous." This statement reveals God's perfect awareness of human depravity and His righteous commitment to justice, signaling the impending divine judgment upon these morally corrupt communities.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 18:20 presents the LORD's direct and authoritative statement, initiating the narrative of judgment upon Sodom and Gomorrah. The KJV text states: "And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;" This verse reveals God's active engagement with human morality and His commitment to justice.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful Literary Devices to convey the gravity of the situation. Personification is evident in "the cry of Sodom and Gomorrah," where the cities' collective wickedness is given a voice, metaphorically crying out to God. This vivid imagery emphasizes that the sin was not hidden but openly manifest and demanding attention. Hyperbole is used with "great" and "very grievous," intensifying the description of the sin's magnitude and severity, underscoring its profound offense to God. Furthermore, there is an element of Anthropomorphism in God "hearing" this cry, portraying God in human terms to make His active awareness and engagement with human affairs relatable, even though His knowledge is infinite and not dependent on auditory perception. These devices collectively highlight the pervasive, offensive, and undeniable nature of the cities' depravity, justifying the divine judgment that follows.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 18:20 serves as a foundational text for understanding God's character as both righteous judge and compassionate sovereign. It unequivocally declares that God is not indifferent to human sin, particularly when it becomes pervasive and deeply ingrained within a society. The "cry" and "grievousness" of Sodom and Gomorrah's sin illustrate that there are moral limits to divine forbearance, and that persistent, unrepentant wickedness will ultimately provoke a just and decisive divine response. This passage underscores the principle that God's justice is not arbitrary but is a righteous reaction to profound moral corruption, establishing a precedent for understanding divine judgment throughout biblical history. It also highlights God's omniscience, demonstrating that no sin, however hidden or widespread, escapes His perfect knowledge.
REFLECTION AND APPLICATION
Genesis 18:20 offers a sobering and profound reflection on the nature of sin and divine justice, carrying significant implications for contemporary life. It reminds us that God is a holy and just God who sees, hears, and responds to all forms of sin, whether individual or societal. The narrative of Sodom and Gomorrah underscores that persistent, unrepentant, and pervasive wickedness inevitably leads to severe consequences, demonstrating God's unwavering commitment to moral order and righteousness. For believers today, this passage serves as a powerful call to both personal holiness and communal responsibility. It challenges us to examine our own lives and the societies we inhabit, discerning areas where sin has become "great" and "grievous," and to respond with repentance, intercession, and a commitment to living out God's justice and righteousness in the world. It also offers comfort in knowing that God is perfectly aware of all injustice and suffering, and that His ultimate justice will prevail.
Questions for Reflection
FAQ
What does "the cry of Sodom and Gomorrah" signify?
Answer: The "cry" (Hebrew: zᵉʻâqâh) is a powerful metaphorical expression signifying the extreme severity and pervasive nature of the cities' sin. It is not necessarily the literal cries of victims, but rather the "outcry" of the sin itself, which had become so public, rampant, and offensive that it metaphorically ascended to God's ears as a profound affront to His holiness and justice, demanding a divine response due to its overwhelming injustice and depravity. This reflects the ancient Near Eastern concept of a plea for justice reaching the divine court.
Why does God declare His intentions to Abraham regarding Sodom and Gomorrah?
Answer: God's decision to reveal His plans to Abraham, as stated in Genesis 18:17, stems from their unique covenant relationship and Abraham's role as a prophet and "father of many nations." It demonstrates God's intimacy with His chosen servant, His desire to involve Abraham in His divine purposes, and His willingness to share His righteous judgments. This revelation also sets the stage for Abraham's subsequent intercession, highlighting God's justice, mercy, and the importance of prayerful advocacy before Him.
CHRIST-CENTERED FULFILLMENT
While Genesis 18:20 speaks directly to God's righteous judgment against the egregious sin of Sodom and Gomorrah in the Old Testament, it powerfully foreshadows the universal reality of human sinfulness and the ultimate divine judgment, which finds its resolution and fulfillment in Christ. The "cry" and "grievousness" of Sodom's sin point to the pervasive nature of sin that afflicts all humanity, leading to a just condemnation. However, Christ stands as both the righteous judge who will one day execute final judgment upon all unrighteousness, as declared in John 5:22, and the ultimate intercessor and deliverer. Unlike Abraham's limited intercession for Sodom, which ultimately failed to find enough righteous individuals, Christ's perfect and complete sacrifice on the cross offers full atonement for the "cry" and "grievousness" of sin for all who believe. Through His death and resurrection, Christ provides the only path to escape the righteous wrath of God, fulfilling the divine demand for justice through His own suffering, as highlighted in passages like Romans 3:25-26 and 2 Corinthians 5:21. He is the one through whom believers are reconciled to God, no longer subject to the "cry" of their sin, but covered by His perfect righteousness.