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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 18:25 captures Abraham's profound theological argument and bold intercession before the Lord, challenging the very notion that the righteous could be destroyed alongside the wicked. This pivotal verse underscores Abraham's unwavering conviction in God's perfect justice and moral integrity, asserting that the Supreme Judge of all the earth must, by His very nature, act with perfect righteousness and discernment, distinguishing between the innocent and the guilty in His judgments.
Context
Literary Context
Genesis 18:25 is the climax of Abraham's audacious and persistent intercession for the cities of Sodom and Gomorrah. Immediately preceding this, the Lord, accompanied by two angels, had revealed His intention to investigate the grievous sin of these cities, stating, "The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know" (Genesis 18:20-21). Abraham, knowing his nephew Lot resided there, courageously approaches the Lord, beginning a remarkable negotiation. His plea starts with a hypothetical fifty righteous individuals and progressively lowers the number, demonstrating his deep concern for the innocent and his understanding of God's character. Verse 25 serves as the theological linchpin of his argument, appealing directly to God's inherent justice as the basis for sparing the cities.
Historical & Cultural Context
In the ancient Near East, divine judgment was often understood as a collective act, where an entire city or people group could face destruction for the sins of its inhabitants. However, Abraham's intercession introduces a nuanced perspective, appealing to a higher standard of divine justice that distinguishes between individuals within a collective. The concept of a supreme deity who governs and judges "all the earth" was not unique, but the emphasis on this deity's righteousness and justice in differentiating between the righteous and the wicked was a distinguishing feature of the Israelite understanding of God. Abraham's interaction reflects a patriarchal society where a leader (like Abraham) could directly address and plead with their deity, often on behalf of their kin or community, a practice seen in various ancient cultures, though rarely with such a direct challenge to the deity's method of judgment.
Key Themes
This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights God's sovereignty and judicial authority over all creation, establishing Him as the ultimate arbiter of justice. It profoundly emphasizes God's righteousness and moral perfection, asserting that His character is inherently just and incapable of acting contrary to His own standards. Furthermore, it introduces the critical theme of divine distinction between the righteous and the wicked, a principle foundational to God's covenant dealings and His ultimate eschatological judgments, as seen throughout the Law and Prophets (e.g., Psalm 1:6). Finally, it showcases the power and nature of intercessory prayer, demonstrating Abraham's bold yet respectful approach to God, appealing to His character, and advocating for others, a model for future generations of believers.
Exposition and Analysis
Key Word Analysis
A directive from חָלַל (to profane); literally "a profaned thing"; used interjectionally, "far be it!" or "God forbid!" Abraham uses this emphatic exclamation to express strong moral impossibility or abhorrence. It conveys a deep conviction that the action of destroying the righteous with the wicked would be utterly inconsistent with God's holy and just nature, an act that would, in effect, "profane" His character.
Meaning "just" or "lawful." This term refers to individuals who are in right relationship with God, who live in accordance with His commands, and whose character reflects His moral standards. Abraham's plea hinges on the fundamental biblical principle that God distinguishes between those who are righteous and those who are not, and that His judgment will reflect this distinction.
A primitive root meaning "to judge," "pronounce sentence," "vindicate," "punish," or "govern." In this context, it refers to God's role as the supreme arbiter of justice. The active participle "Judge" (שֹׁפֵט, shōp̄ēṭ) emphasizes God's ongoing and inherent function as the one who rightly discerns, evaluates, and acts justly in all matters concerning His creation.
Verse Breakdown
"That be far from thee to do after this manner, to slay the righteous with the wicked:"
Abraham begins with a powerful, almost incredulous, declaration. The phrase "That be far from thee" (Hebrew: châlîylâh) is an emphatic rejection of the very idea, expressing moral repugnance. He is asserting that it is utterly unthinkable and contrary to God's nature to indiscriminately destroy the righteous alongside the wicked, blurring the lines of moral accountability and divine justice.
"and that the righteous should be as the wicked, that be far from thee:"
This clause reiterates and amplifies the previous point through a form of parallelism. Abraham emphasizes the abhorrence of treating the righteous as if they were the wicked. This highlights the crucial distinction God makes between moral categories, asserting that God's justice demands a clear differentiation in judgment, ensuring that innocence is not punished with guilt.
"Shall not the Judge of all the earth do right?"
This rhetorical question is the theological climax of Abraham's argument. It is not a question born of doubt, but an impassioned affirmation of God's character. By calling God the "Judge of all the earth," Abraham appeals to God's universal sovereignty and His inherent, perfect judicial authority. The question implies an undeniable truth: of course, the supreme Judge, who governs all creation, must and will always act justly and righteously. It serves as Abraham's ultimate plea for God to act consistently with His revealed nature.
Literary Devices
The verse employs several powerful literary devices. The most prominent is the Rhetorical Question ("Shall not the Judge of all the earth do right?"). This is not a genuine inquiry but a statement disguised as a question, designed to elicit an obvious affirmative answer and underscore Abraham's unwavering conviction in God's justice. The use of Repetition ("That be far from thee") emphasizes the utter moral impossibility of God acting unjustly, reinforcing the depth of Abraham's conviction. There is also a strong element of Pathos as Abraham appeals to God's character and the perceived injustice of a collective punishment that would sweep away the innocent with the guilty. The phrase "Judge of all the earth" functions as an Appellation or Title, highlighting God's universal authority and inherent righteousness, serving as the ultimate basis for Abraham's plea.
Theological and Thematic Connections
Genesis 18:25 stands as a monumental declaration of God's unblemished justice and righteousness, affirming that His character is inherently perfect and incapable of injustice. It provides profound assurance that God, as the ultimate "Judge of all the earth," will always "do right" in His judgments and dealings with humanity, consistently distinguishing between the righteous and the wicked. This passage not only reveals God's nature but also models the boldness of intercessory prayer, demonstrating that believers can approach God with earnest petition, appealing to His revealed character and advocating for His righteous purposes in the world.
Reflection and Application
Genesis 18:25 offers immense comfort and a powerful challenge to believers navigating a world often marked by apparent injustice and moral ambiguity. In moments of confusion or despair, we can anchor our hope in the unwavering truth that God is the ultimate "Judge of all the earth" and will always "do right." This assurance calls us to trust His sovereign plan, even when His ways are inscrutable to our limited understanding. Abraham's courageous and persistent intercession serves as a profound model for our own prayer lives, encouraging us to approach God with boldness and confidence, not only for our own needs but especially on behalf of others and for the sake of justice in our communities. It reminds us that our prayers, when aligned with God's righteous character, can participate in His redemptive purposes. Furthermore, the verse underscores the critical divine distinction between the righteous and the wicked, urging us to pursue a life of righteousness, knowing that God sees and ultimately distinguishes between those who serve Him and those who do not, calling us to live in a manner that reflects His justice and holiness.
Questions for Reflection
FAQ
What does 'That be far from thee' mean in this context?
The phrase "That be far from thee" translates the Hebrew word châlîylâh (H2486), which is an emphatic exclamation meaning "far be it," "God forbid," or "by no means." In this context, Abraham uses it to express a strong sense of moral impossibility or abhorrence. He is articulating his profound conviction that such an act (destroying the righteous with the wicked) would be utterly inconsistent with God's perfect nature and justice, effectively saying "It is unthinkable that you, God, would do such a thing!"
Why is God called 'Judge of all the earth' here?
The title "Judge of all the earth" (Hebrew: shōp̄ēṭ kol-hāʾāreṣ) emphasizes God's universal sovereignty and His perfect judicial authority over all creation. It highlights that God is the supreme and ultimate arbiter of justice for everyone and everything, reinforcing Abraham's argument that His judgments are always just and morally right, never arbitrary or unjust. This title underscores God's role as the ultimate standard of righteousness for the entire world, as seen in passages like Psalm 96:13.
Does Abraham's questioning imply he doubted God's justice?
No, Abraham's questioning does not imply doubt in God's justice, but rather a profound appeal to it. His rhetorical question, "Shall not the Judge of all the earth do right?", is an affirmation of God's righteous character, not a challenge to it. He is appealing to God's known attributes, trusting that God will act consistently with His perfect nature. This demonstrates profound faith in God's moral integrity and His commitment to justice, making it a model of bold, faith-filled intercession, as also seen in Hebrews 11:8.
Christ-Centered Fulfillment
Genesis 18:25, with its profound declaration of God as the righteous "Judge of all the earth" who distinguishes between the righteous and the wicked, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. As the perfectly righteous Son of God, Christ is the very embodiment of divine justice and the ultimate standard by which all humanity will be judged (John 5:22). He is the one who perfectly fulfilled all righteousness on our behalf, and through His atoning sacrifice on the cross, He provided the sole means for sinful humanity to be declared righteous before the holy Judge. In the final judgment, it is Christ who will perfectly execute the distinction between the righteous and the wicked, separating those who are in Him, having been clothed in His righteousness, from those who are not. Thus, the Judge of all the earth indeed "does right" by justly condemning sin and eternally saving His people, fulfilling the promise of a perfectly righteous judgment (Matthew 25:31-34 and 2 Corinthians 5:21).