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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 18:23–33. His four-level outline is real structure in the source text, so it is rendered as structure.
Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had revealed to Abraham his purposes concerning Sodom; now from this Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good when it furnishes us with matter for prayer and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe,
I.The solemnity of Abraham's address to God on this occasion:
Abraham drew near, Gen 18:23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer 30:21. "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job 31:37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev 10:3.
II.The general scope of this prayer.
It is the first solemn prayer we have upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of the Sodomites; he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day.
1.He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity, having an eye particularly to just Lot, whose disingenuous carriage towards him he had long since forgiven and forgotten, witness his friendly zeal to rescue him before by his sword and now by his prayers.
2.He improves this into a petition that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer to his first address, Gen 18:26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least of the same body of mankind. All we are brethren.
III.The particular graces eminent in this prayer.
1.Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident.
(1.)That God will not destroy the righteous with the wicked, Gen 18:23. No, that be far from thee, Gen 18:25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom 3:5, Rom 3:6. Note,
[1.]The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good: even in Sodom, one Lot.
[2.]Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction with be made.
(2.)That the righteous shall not be as the wicked, Gen 18:25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous than what they are to the wicked, Isa 27:7.
(3.)That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom 3:5, Rom 3:6. Note,
[1.]God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all.
[2.]That God Almighty never did nor ever will do any wrong to any of the creatures, either by withholding that which is right or by exacting more than is right, Job 34:10, Job 34:11.
2.Here is great humility.
(1.)A deep sense of his own unworthiness (Gen 18:27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, Gen 18:31. He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness - he is the Lord; and his own meanness - but dust and ashes. Note,
[1.]The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile before God, despicable, frail, and dying.
[2.]Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth.
[3.]The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, Sa2 7:18.
(2.)An awful dread of God's displeasure: O let not the Lord be angry (Gen 18:30), and again, Gen 18:32. Note,
[1.]The importunity which believers use in their addresses to God is such that, if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Psa 80:4), for they are his delight (Pro 15:8), and he is pleased when he is wrestled with.
[2.]That even when we receive special tokens of the divine favour we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things.
3.Here is great charity.
(1.)A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two it is better to err in that extreme.
(2.)A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom.
4.Here are great boldness and believing confidence.
(1.)He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, Gen 18:24.
(2.)He advanced upon God's concessions, again and again. As God granted much, he still begged more, with the hope of gaining his point.
(3.)He brought the terms as low as he could for shame (having prevailed for mercy if there were but ten righteous ones in five cities), and perhaps so low that he concluded they would have been spared.
IV.The success of the prayer.
He that thus wrestled prevailed wonderfully; as a prince he had power with God: it was but ask and have.
1.God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves that hate and persecute them.
2.His particular favour to Abraham appeared in this, that he did not leave off granting till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared it there were but ten righteous in it? Either,
(1.)Because he owned that it deserved to be destroyed if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or,
(2.)Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer 7:16; Jer 11:14; Jer 14:11.
V.Here is the breaking up of the conference, Gen 18:33.
1.The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away till Abraham had said all he had to say; for he is never weary of hearing prayer, Isa 59:1.
2.Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty. He returned to his place to observe what that event would be; and it proved that his prayer was heard, and yet Sodom was not spared, because there were not ten righteous in it. We cannot expect too little from man nor too much from God.
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Summary
Genesis 18:24 marks the pivotal moment in Abraham's intercession for Sodom, as he boldly yet humbly questions the Lord's impending judgment. Abraham appeals to God's character, proposing that the presence of fifty righteous individuals within the city should be sufficient grounds to avert its destruction. This verse initiates a profound dialogue that explores the intricate balance between divine justice and mercy, underscoring the immense value God places on the righteous and His willingness to engage with humanity's pleas.
Context
Literary Context
This verse is situated within a deeply personal and revelatory encounter between Abraham and the Lord, who appears with two angels near the oaks of Mamre. Immediately prior, God has disclosed His intention to investigate the outcry against Sodom and Gomorrah, signaling impending judgment due to their grave sin (Genesis 18:20-21). As the divine visitors turn towards Sodom, Abraham, moved by compassion and likely concern for his nephew Lot, draws near to the Lord. His question in Genesis 18:24 is the very first step in a remarkable series of appeals, where he progressively lowers the number of righteous individuals that might spare the city, testing the bounds of God's mercy and revealing his own spiritual maturity as an intercessor.
Historical & Cultural Context
In the ancient Near East, the destruction of cities was often a consequence of divine judgment, as seen in various Mesopotamian and Canaanite narratives. However, the concept of a deity engaging in a direct, deliberative dialogue with a human intercessor over such a judgment was highly unique to the Israelite understanding of God. Cities like Sodom and Gomorrah were likely thriving urban centers in the fertile plain of the Jordan, known for their wealth but also, as the biblical narrative suggests, for their profound moral corruption. Abraham's role as a patriarch and a "friend of God" (Isaiah 41:8) granted him an unparalleled intimacy and boldness in approaching the divine, a privilege not typically afforded to ordinary individuals in ancient religious contexts.
Key Themes
Genesis 18:24 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of divine justice and mercy, showcasing God's righteous character that judges sin but also seeks to spare the innocent. It powerfully illustrates the power and importance of intercessory prayer, as Abraham boldly stands in the gap for others, even for a city known for its wickedness. Furthermore, the dialogue underscores the value and influence of the righteous, suggesting that their presence can have a profound impact on the fate of an entire community, a principle echoed in later wisdom literature like Proverbs 11:10-11. Finally, it foreshadows the covenant faithfulness of God, as He patiently engages with Abraham, demonstrating His commitment to His chosen servant and His willingness to reveal His ways.
Exposition and Analysis
Genesis 18:24 records Abraham's opening gambit in his profound intercession: "Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein?"
Key Word Analysis
From the root tsadaq, meaning "to be just" or "to be righteous." A tsaddîyq is one who is just, upright, and in right relationship with God, adhering to divine standards of conduct and character. Abraham's premise is that the presence of even this number of such individuals should be sufficient grounds to spare an entire city, appealing to God's inherent nature as a righteous judge who distinguishes between the innocent and the guilty.
A primitive root meaning "to scrape away," "to consume," or "to perish." In this context, it refers to the complete annihilation of the city and its inhabitants. Abraham's use of this word emphasizes the totality of the impending judgment and his hope that it might be averted.
A primitive root meaning "to lift," "to bear," or "to carry away." In this specific context, it signifies "to pardon," "to forgive," or "to hold up" from destruction. Abraham's plea is for God to "lift away" the judgment, to "bear" with the city, and to "pardon" it for the sake of the righteous.
Verse Breakdown
"Peradventure there be fifty righteous within the city:"
Abraham initiates his intercession with a hopeful, almost pleading, rhetorical question. The phrase "Peradventure there be" (KJV) conveys a sense of "What if there are...?" or "Surely there are...?" rather than a simple statement. It expresses a hopeful possibility or a humble proposition to God, appealing to His character. The number "fifty" is Abraham's initial, ambitious starting point for negotiation, setting the stage for a remarkable dialogue that reveals God's willingness to listen and Abraham's compassionate boldness.
"wilt thou also destroy and not spare the place"
This clause presents a direct challenge to the perceived implications of God's justice. Abraham questions whether God, in His righteousness, would indiscriminately destroy an entire locality, including any innocent individuals within it. The pairing of "destroy" and "not spare" emphasizes the totality of the judgment Abraham seeks to avert, highlighting his concern for the preservation of life.
"for the fifty righteous that [are] therein?"
This final part of the verse explicitly states the condition upon which Abraham bases his appeal: the presence of the righteous. It underscores Abraham's understanding that God values righteousness and might be persuaded to act differently based on the moral character of a portion of the population. The repetition of "fifty righteous" reinforces the core of his argument and the specific grounds for his plea.
Literary Devices
The verse employs several significant literary devices. Rhetorical Question is central, as Abraham's questions are not posed for information but to make a forceful appeal and to prompt God to consider an alternative. The use of Intercession is the primary dramatic action, showcasing Abraham's role as a mediator between God and humanity. There is also Repetition of the phrase "fifty righteous," which serves to emphasize the specific condition Abraham is proposing and highlights its significance in his argument. Finally, the entire passage is framed as a Dialogue, a unique and profound exchange between the Creator and His chosen servant, demonstrating God's accessibility and willingness to engage with human concerns.
Theological and Thematic Connections
Genesis 18:24 is a profound theological statement on the nature of God and the power of human intercession. It reveals a God who, while perfectly just in His judgment of sin, is also abundantly merciful and responsive to the prayers of His people. Abraham's bold appeal for Sodom, based on the potential presence of the righteous, underscores the immense value God places on those who walk in uprightness. This dialogue sets a precedent for understanding God's willingness to "relent" from judgment when a righteous basis for mercy is presented, demonstrating His relational character rather than a rigid, unyielding decree. It teaches us that God's justice is never arbitrary but always discerning, distinguishing between the innocent and the guilty.
Reflection and Application
Genesis 18:24 serves as a powerful and enduring model for intercessory prayer. It encourages believers to approach God with both boldness and humility, passionately pleading for their communities, even those steeped in sin and facing divine judgment. Abraham's persistence reminds us that our prayers are not merely formalities but can genuinely influence outcomes in accordance with God's sovereign will and merciful character. This passage also offers profound reassurance regarding God's justice; He is not a God who indiscriminately punishes the righteous with the wicked. Instead, He meticulously distinguishes, ensuring that His judgments are always perfectly just and tempered with mercy. We are called to emulate Abraham's compassionate concern for others, trusting in God's character and recognizing the profound impact that the presence and prayers of the righteous can have on the world around them.
Questions for Reflection
FAQ
Did Abraham have the right to question God's judgment?
Abraham's interaction with God was not a challenge to God's authority, but rather a humble yet persistent appeal to His known character of justice and mercy. As a "friend of God" (James 2:23), Abraham was granted unique access and a remarkable boldness to intercede. This dialogue demonstrates God's condescension and willingness to engage with His chosen servants, revealing His relational nature.
Why did Abraham start with "fifty righteous" as his initial number?
The text does not explicitly state Abraham's reasoning for choosing fifty, but it likely represented a significant, yet perhaps optimistic, number for a large city like Sodom. It served as a starting point for his negotiation, allowing him to test the limits of God's mercy and reveal God's willingness to spare for the sake of even a few. This initial number sets the stage for the progressive lowering of the threshold, highlighting God's incredible patience and responsiveness.
Does this passage imply that God's judgment can be swayed by human negotiation?
This passage illustrates God's responsiveness to the prayers of His people, particularly intercessory prayer, rather than implying that His ultimate will is altered. God, in His sovereignty, chooses to interact with humanity in a way that allows for appeal and mercy. It demonstrates that God desires to show mercy and that He incorporates the prayers of His righteous ones into His divine plan, revealing His relational and just nature, as seen in passages like 1 John 5:14-15.
Christ-Centered Fulfillment
While Abraham interceded for Sodom based on the potential presence of fifty righteous individuals, ultimately no such number was found, and the city faced judgment, highlighting humanity's inherent inability to produce sufficient righteousness to avert divine wrath. This tragic outcome foreshadows the universal human condition: "there is none righteous, no, not one" (Romans 3:10). However, Christ exquisitely fulfills this longing for a righteous intercessor and a basis for mercy. He is the one truly righteous person (1 John 2:1), whose perfect life and atoning death provide the singular and sufficient basis for God's mercy and the justification of sinners. Unlike Sodom, which found no one to spare it, believers are spared from eternal judgment not by their own righteousness or the righteousness of a few, but by the imputed righteousness of Christ (2 Corinthians 5:21) and His continuous, eternal intercession on their behalf before the Father (Hebrews 7:25, Romans 8:34). He is the ultimate "Righteous One" (Isaiah 53:11) whose presence and sacrifice guarantee salvation for all who believe, demonstrating God's ultimate mercy and justice perfectly reconciled in Him.