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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 18:16–22. His four-level outline is real structure in the source text, so it is rendered as structure.
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 18:22 marks a pivotal moment, depicting the departure of the two angels towards Sodom while Abraham remains in the intimate presence of the Lord, poised for a profound intercessory dialogue. This verse underscores Abraham's unique relationship with God and sets the immediate stage for his remarkable appeals concerning divine justice and mercy for the cities of the plain.
Context
Literary Context
This verse serves as a crucial transition within Genesis 18, immediately following the Lord's revelation to Abraham concerning the impending judgment of Sodom and Gomorrah. Earlier in the chapter, Abraham hosted three divine visitors, one of whom is identified as the Lord Himself, accompanied by two angels. During this encounter, the Lord reaffirmed the promise of a son to Sarah (Genesis 18:10). Crucially, before the "men" (the angels) departed, the Lord chose to disclose His intentions to investigate and potentially destroy Sodom and Gomorrah due to their grievous sin (Genesis 18:20-21). Genesis 18:22 precisely delineates the separation, with the angels proceeding on their mission while Abraham is granted the unique privilege of remaining in direct communion with the Lord, setting the stage for his bold intercession.
Historical & Cultural Context
Abraham lived as a nomadic patriarch in the ancient Near East, where hospitality was a sacred and deeply ingrained cultural value, as vividly demonstrated by Abraham's lavish welcome to his divine guests. The cities of Sodom and Gomorrah were notorious for their profound wickedness, described elsewhere as pride, abundance of food, and "abundance of idleness" without helping the poor and needy, leading to abominable practices (Ezekiel 16:49-50). The divine judgment against such cities was understood within a worldview where God actively intervened in human affairs to uphold justice and righteousness. Geographically, these cities were located in the fertile plain of the Jordan, near what would become the Dead Sea, a region that would later bear the scars of divine wrath.
Key Themes
Genesis 18:22 significantly contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the theme of divine revelation, where God, in His sovereignty, chooses to disclose His plans and purposes to His chosen servants, as seen in His rhetorical question, "Shall I hide from Abraham that thing which I do?" (Genesis 18:17). The verse also introduces the profound theme of intercessory prayer, as Abraham's lingering presence before the Lord is the prelude to his fervent appeals on behalf of Sodom. Furthermore, it sets the stage for the tension between God's perfect justice, which demands accountability for sin, and His profound mercy, which seeks avenues for grace and righteousness. Finally, it powerfully illustrates the covenant relationship between God and Abraham, characterized by intimacy, trust, and shared knowledge of divine will, a relationship so unique that Abraham is later called "the friend of God" (James 2:23).
Exposition and Analysis
Key Word Analysis
This word, H582, refers to "a mortal," or "a man in general." In this context, it specifically refers to the two angels who accompanied the Lord, emphasizing their human-like appearance and their role as divine agents. Their departure signifies the commencement of their mission of investigation and judgment.
This primitive root, H5975, means "to stand" in various relations, literal and figurative. It implies not merely a physical posture but also to "abide," "remain," "be present," or "tarry." In Abraham's case, it denotes a deliberate, sustained, and attentive presence before the divine, a posture of readiness for engagement and respectful dialogue, signifying his willingness to remain in the divine presence.
This word, H3068, is the self-Existent or Eternal One, Jehovah, the Jewish national name of God. It refers to the covenant God of Israel, emphasizing His personal, relational, and sovereign nature. Abraham's continued presence "before the LORD" highlights the intensely personal and direct nature of the conversation that is about to unfold between God and His chosen servant.
Verse Breakdown
"And the men turned their faces from thence, and went toward Sodom"
This clause describes the departure of the two angelic beings who had accompanied the Lord. Their turning and movement "toward Sodom" signifies the immediate commencement of their mission to investigate the outcry against the city and to execute God's righteous judgment. This action creates a clear spatial and thematic separation, leaving Abraham alone with the Lord.
"but Abraham stood yet before the LORD"
This is the crucial counterpoint to the first clause. The conjunction "but" highlights the contrast. While the angels depart on their mission of judgment, Abraham remains in the direct, personal presence of God. The phrase "stood yet" (Hebrew: 'ôd 'āmāḏ) emphasizes a deliberate, sustained, and attentive posture. It implies a readiness to engage further, a posture of anticipation and respectful dialogue, rather than a casual stance. This is the very beginning of Abraham's fervent intercession for Sodom, signifying his willingness to "stand in the gap" for the city's inhabitants, embodying a model for intercessory prayer.
Literary Devices
The verse effectively employs Contrast to highlight the distinct roles and relationships of the characters. The departure of the "men" (angels) towards Sodom, signifying their mission of judgment, is sharply contrasted with Abraham's decision to remain "before the LORD," signifying his role as an intercessor and confidant. This contrast immediately draws the reader's attention to the unique intimacy Abraham shares with God. Furthermore, the phrase "stood yet before the LORD" functions as Symbolism. It is not merely a physical description but a symbolic representation of Abraham's spiritual posture: one of attentiveness, readiness to engage in dialogue, and a willingness to plead on behalf of others. This standing posture symbolizes his unique access to the divine presence and his role as a mediator.
Theological and Thematic Connections
Genesis 18:22 serves as a profound theological statement, illustrating God's desire for intimate communion with humanity and His willingness to engage with the prayers of His people. God's decision to reveal His plans for Sodom to Abraham, and then to allow Abraham to remain in His presence, underscores His desire for humanity to participate, through prayer, in His divine purposes of justice and mercy. This moment establishes a foundational understanding of intercessory prayer, demonstrating that God is responsive to the earnest pleas of the righteous, even when His judgment is imminent. It beautifully sets the stage for the tension between God's perfect justice, which demands accountability for sin, and His profound mercy, which offers grace and seeks for righteousness, even in the face of widespread wickedness.
Reflection and Application
Genesis 18:22 offers profound lessons on the privilege and responsibility inherent in a relationship with God, particularly concerning prayer. Abraham's deliberate act of lingering "before the LORD" models the importance of persistence in prayer, demonstrating a desire to continue the conversation with God rather than immediately departing. This scene powerfully illustrates how believers can and should intercede for the lost, for cities, and for those facing judgment, much like Jeremiah 29:7 encourages seeking the welfare of the city. It reminds us that God desires a close relationship with His people, one where He reveals His heart and invites us into His purposes, including His plans for justice and redemption, empowering us to stand in the gap for others. Our posture before God should be one of attentive readiness, reflecting Abraham's example of humble yet bold engagement.
Questions for Reflection
FAQ
What does "Abraham stood yet before the LORD" signify?
This phrase signifies Abraham's unique intimacy and privileged access to God, his readiness to engage in a profound dialogue, and his posture of intercession. It implies a sustained, attentive, and respectful presence before the divine, setting the stage for his bold appeals on behalf of Sodom. It highlights that Abraham was not merely a passive observer but an active participant in God's unfolding plans, invited into a deeper understanding of divine justice and mercy.
Why did the "men" (angels) depart while Abraham remained with the Lord?
The "men" were two angels sent to investigate and execute judgment on Sodom and Gomorrah. Their departure indicates the commencement of their specific mission. Abraham, however, remained with the Lord Himself, highlighting his distinct role as a trusted friend and intercessor. God chose to reveal His intentions to Abraham and engage him in dialogue, a privilege not extended to the angels in this context. This separation underscores the unique, covenantal relationship God had with Abraham, preparing him for his role as an advocate.
Does Abraham's intercession imply God's willingness to change His mind?
This passage demonstrates God's responsiveness to the fervent prayers of the righteous and His profound desire to find any basis for mercy. While God's ultimate character and perfect justice are unchanging, He interacts dynamically with human prayer, revealing His compassionate nature and His preference for mercy over judgment when a basis for it exists. It shows God's patience and His willingness to delay or alter a course of action based on the presence of righteousness and fervent prayer, emphasizing that prayer is a real and effective means of engaging with the divine will, not merely a formality.
Christ-Centered Fulfillment
Abraham's posture of "standing yet before the LORD" as an intercessor for a sinful city profoundly prefigures the ultimate and perfect intercession of Jesus Christ. While Abraham pleaded for a city based on the potential presence of righteous individuals, Christ, as our Great High Priest, stands eternally before the Father, interceding for His people not on the basis of their righteousness, but on the foundation of His own perfect righteousness and atoning sacrifice (Hebrews 7:25). Abraham's bold yet humble approach to God foreshadows the unparalleled access believers now have to God through Christ, who not only reveals God's heart but also makes it possible for us to draw near with confidence to the throne of grace, finding help in time of need (Hebrews 4:16). In Christ, God's justice and mercy are perfectly reconciled, as He bore the full judgment for sin on the cross, thereby opening the way for mercy, forgiveness, and salvation for all who believe, making Him our advocate before the Father (1 John 2:1).