Genesis 18:25

KJV

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

KJV (with Strong's)

That be far {H2486} from thee to do {H6213} after this manner {H1697}, to slay {H4191} the righteous {H6662} with the wicked {H7563}: and that the righteous {H6662} should be as the wicked {H7563}, that be far {H2486} from thee: Shall not the Judge {H8199} of all the earth {H776} do {H6213} right {H4941}?

Complete Jewish Bible

Far be it from you to do such a thing - to kill the righteous along with the wicked, so that the righteous and the wicked are treated alike! Far be it from you! Shouldn't the judge of all the earth do what is just?"

Berean Standard Bible

Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”

American Standard Version

That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from thee: shall not the Judge of all the earth do right?

Commentary

### 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](/genesis/18-20-21 "The Lord's declaration regarding Sodom and Gomorrah")). 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](/psalm/1-6 "The Lord knows the way of the righteous")). 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
* **far (Hebrew, _châlîylâh'_):** From H2486, 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.
* **righteous (Hebrew, _tsaddîyq'_):** From H6662, 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.
* **Judge (Hebrew, _shâphaṭ'_):** From H8199, 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.

* [Deuteronomy 32:4](/deuteronomy/32-4 "God's perfect works and justice")
* [Psalm 9:7-8](/psalm/9-7-8 "The Lord reigns forever; he has established his throne for judgment")
* [Romans 2:6-11](/romans/2-6-11 "God will repay each person according to what they have done")

### 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
* **How does Abraham's confidence in God's justice challenge my own understanding of God's character during times of perceived injustice in the world?**
* **In what ways can I emulate Abraham's bold yet respectful approach in my own intercessory prayers for my community or the world?**
* **What does "doing right" mean for the "Judge of all the earth" in the context of both judgment and salvation?**

### FAQ

**What does 'That be far from thee' mean in this context?**

Answer: 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?**

Answer: 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](/psalm/96-13 "He will judge the world in righteousness").

**Does Abraham's questioning imply he doubted God's justice?**

Answer: 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](/hebrews/11-8 "By faith Abraham obeyed").

### 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](/john/5-22 "The Father has committed all judgment to the Son")). 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](/matthew/25-31-34 "The Son of Man's judgment of the nations") and [2 Corinthians 5:21](/2_corinthians/5-21 "God made him who had no sin to be sin for us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 8:3

Doth God pervert judgment? or doth the Almighty pervert justice?

Job 8:20

¶ Behold, God will not cast away a perfect [man], neither will he help the evil doers:

Isaiah 3:10

Say ye to the righteous, that [it shall be] well [with him]: for they shall eat the fruit of their doings.

Isaiah 3:11

Woe unto the wicked! [it shall be] ill [with him]: for the reward of his hands shall be given him.

Psalms 58:11

So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.

Deuteronomy 32:4

[He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.

Romans 3:5

But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)