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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And in this manner, through a series of questions and answers, even if he finds ten righteous people in the city, he promises impunity to the entire people on account of the righteousness of a few. Where do we learn how great a wall is for our country, a virtuous man, how we should not envy holy men, nor disrespect them lightly. For their faith saves us, their justice defends us from destruction. Even Sodom, if it had ten righteous men, could have not perished.
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Summary
Genesis 18:26 records the LORD's initial declaration to Abraham during their profound intercessory dialogue concerning the impending judgment on Sodom. This pivotal statement reveals God's willingness to avert the city's destruction if a mere fifty righteous individuals could be found within its walls, thereby showcasing His profound mercy, His commitment to justice, and the immense redemptive value He places on the presence of the upright, setting the stage for Abraham's subsequent, daring negotiations.
Context
Literary Context
This verse is situated within a deeply personal and revelatory encounter between the LORD, accompanied by two angels, and Abraham at the oaks of Mamre. Following a demonstration of Abraham's renowned hospitality and the reaffirmation of the promise of Isaac's birth, the narrative shifts dramatically. The LORD, in an act of intimate disclosure, reveals His intention to investigate the "great outcry" and severe sin of Sodom and Gomorrah, signaling impending divine judgment. Abraham, understanding the gravity of this revelation and perhaps concerned for his nephew Lot, immediately initiates a bold intercessory dialogue, beginning in Genesis 18:23. Verse 26 marks the LORD's first direct response, establishing the divine terms for the city's potential preservation and initiating the remarkable negotiation that underscores God's relational character and Abraham's role as a mediator.
Historical & Cultural Context
Sodom and Gomorrah were cities notorious in the ancient Near East for their extreme wickedness, particularly their lack of hospitality, pride, and sexual perversion, as later elaborated in passages like Ezekiel 16:49-50. Divine judgment for such widespread iniquity was a recognized concept in the ancient world, often manifest through natural disasters or military conquest. The idea of a righteous remnant or the presence of a few just individuals serving as a preserving force for an entire community, though not universally explicit, resonates with the concept of collective responsibility and the impact of moral leadership or spiritual purity within a society. God's willingness to engage in dialogue with Abraham also highlights the unique covenantal relationship He had established with His chosen patriarch, a departure from typical divine-human interactions in other ancient mythologies.
Key Themes
Genesis 18:26 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it profoundly illustrates the Divine Justice and Mercy of God, demonstrating His righteous indignation against sin while simultaneously revealing His deep desire to extend mercy and avert judgment if a basis for it exists. Secondly, it highlights the Value and Preserving Power of the Righteous, showing that God places immense worth on those who live in alignment with His standards, to the extent that their presence can influence the fate of an entire community. This foreshadows later biblical concepts of believers as the "salt of the earth" found in Matthew 5:13. Thirdly, the passage emphasizes the Power and Importance of Intercession, as Abraham's bold yet humble dialogue with God serves as a model for pleading on behalf of others, a theme continued throughout Scripture, notably in 1 Timothy 2:1-2. Finally, it underscores God's Relational Character, portraying Him not as a distant deity but as one who engages in intimate conversation with His chosen servants, revealing His plans and allowing for human petition.
Exposition and Analysis
The LORD's declaration in Genesis 18:26, "And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes," is a foundational statement that illuminates God's character and the dynamics of His justice and mercy.
Key Word Analysis
This is the covenant name of God, often rendered "Yahweh," signifying "He who is" or "The Self-Existent One." Its use here emphasizes God's unchanging, eternal nature and His personal, relational commitment to Abraham and His covenant people. It underscores that the one speaking is the sovereign, all-powerful God who is also intimately involved in human affairs and moral governance.
This verb means "to come forth to," "to appear," "to attain," or "to acquire." In this context, it implies a divine search or discovery. God is not merely hoping for the righteous to exist, but actively seeking them out, indicating that His judgment is not arbitrary but contingent on a verifiable reality. It suggests a thorough assessment rather than a superficial glance.
Derived from a root meaning "to be just" or "to be right," this term describes someone who is morally upright, just, and in right standing with God according to His covenantal standards. It denotes integrity, adherence to divine law, and a life characterized by justice and equity. The presence of such individuals is a moral anchor and a spiritual leaven within a community.
This versatile root means "to lift," "to bear," "to carry away," or "to forgive." In this context, it signifies the lifting or removal of impending judgment. God's willingness to "lift away" the destruction for the sake of the tsaddîyqim reveals His profound mercy and His preference for preservation over annihilation, demonstrating that the righteous can indeed be a preserving force.
Verse Breakdown
"And the LORD said,"
This opening phrase immediately establishes the divine speaker and the authoritative nature of the ensuing declaration. It highlights God's initiative in the dialogue, even as He responds to Abraham's intercession. The use of "the LORD" (Yahweh) emphasizes His covenant faithfulness and sovereign authority in matters of justice and judgment.
"If I find in Sodom fifty righteous within the city,"
This clause presents the explicit condition upon which God's mercy is contingent. The numerical threshold of "fifty righteous" is significant; it represents a substantial, though not overwhelming, portion of the population that could potentially serve as a moral and spiritual leaven. The phrase "within the city" specifies the location of this righteous remnant, directly linking their presence to the fate of Sodom itself. This underscores God's commitment to justice, where judgment is not indiscriminate but based on the moral state of the inhabitants.
"then I will spare all the place for their sakes."
This is the divine promise, the consequence of the condition being met. "Spare" (Hebrew nâsâʼ) implies the lifting or removal of the impending judgment and destruction. The phrase "all the place" signifies that the entire city, despite its pervasive wickedness, would be preserved. Crucially, this preservation is "for their sakes," meaning for the sake of the righteous individuals. This reveals God's profound mercy and His principle that the presence of the faithful can serve as a redemptive buffer against divine wrath, demonstrating the immense value God places on His upright servants.
Literary Devices
The dialogue in Genesis 18:26 employs several significant literary devices. The primary device is Dialogue, which serves to humanize God's interaction with Abraham, portraying a personal and relational deity rather than an aloof one. This intimate conversation allows for the unfolding of God's character (justice and mercy) and Abraham's role as an intercessor. The verse also features a Conditional Statement ("If I find... then I will spare..."), which is central to the negotiation. This structure clearly lays out the terms of divine action, emphasizing that God's judgment is not arbitrary but operates according to established principles. Furthermore, the very act of Negotiation itself, as Abraham progressively lowers the number, can be seen as a literary technique that highlights God's patience and willingness to listen to His servant's pleas, while simultaneously underscoring the scarcity of righteousness in Sodom. This dynamic interplay builds suspense and reveals the profound implications of even a small number of righteous individuals.
Theological and Thematic Connections
Genesis 18:26 provides a profound glimpse into the interwoven nature of God's justice and mercy, revealing that His righteous judgment is always tempered by a desire for preservation and a deep value for those who walk in His ways. This divine principle, where the presence of a faithful remnant can influence the destiny of an entire community, resonates throughout the biblical narrative, underscoring the redemptive and preservative role of God's people in a fallen world.
Reflection and Application
Genesis 18:26 offers profound insights for contemporary believers, compelling us to recognize the far-reaching implications of our righteous walk with God. It reminds us that our individual faithfulness is not isolated but can profoundly influence the spiritual climate and even the physical well-being of our communities and nations. Like Abraham, we are called to be vigilant intercessors, praying earnestly for our cities, leaders, and those lost in sin, believing that our prayers, offered in faith and aligned with God's heart, can indeed move the hand of God and potentially avert judgment. Furthermore, this verse provides immense hope, reminding us that even in times of widespread unrighteousness and moral decay, the presence of a faithful remnant can be a powerful source of God's continued patience, mercy, and potential for societal preservation. It challenges us to live lives of integrity, knowing that our very existence as righteous individuals can be a blessing and a preserving force for the world around us.
Questions for Reflection
FAQ
Does God's willingness to spare Sodom for the righteous imply He is swayed by human negotiation?
God is not swayed in the sense of His character or ultimate purposes changing. Rather, His willingness to engage Abraham's intercession reveals His inherent mercy and His desire to find a reason to withhold judgment. It demonstrates that He values the righteous and hears the prayers of His people, operating within His own divine principles of justice and grace. Abraham's persistent pleas did not change God's mind about His nature, but rather revealed His nature more fully and provided an opportunity for His mercy to be extended on specific conditions. This dialogue showcases God's relational nature and His delight in responding to the faithful prayers of His children.
Christ-Centered Fulfillment
Genesis 18:26 profoundly foreshadows the ultimate act of divine mercy and the true "righteous one" through whom all are spared: Jesus Christ. While God was willing to spare Sodom for the sake of fifty, or even ten, righteous individuals, the tragic reality was that none were found. Humanity, in its fallen state, could not produce enough tsaddîyqim to avert God's just wrath, highlighting the universal need for a perfectly righteous one. Christ is the singularly righteous one, the only one who perfectly fulfilled God's standards, whose presence and sacrifice did not just spare a city, but offered salvation to all who believe. His intercession, unlike Abraham's limited plea, is eternal and perfectly effective, making it possible for God to be both just and the justifier of those who have faith in Jesus, as beautifully articulated in Romans 3:26. Through Christ, the ultimate "righteous one," God's mercy is extended to the whole world, not just for the sake of a few, but for the sake of the one perfect sacrifice, the Lamb of God who takes away the sin of the world. His work on the cross is the ultimate fulfillment of God's desire to spare "all the place" for the sake of the perfectly righteous one.