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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 18:28 captures a pivotal moment in Abraham's persistent intercession for Sodom, revealing his deep concern for human life and God's profound mercy. In this exchange, Abraham negotiates with the Lord, incrementally lowering his plea from fifty to forty-five righteous individuals, demonstrating God's willingness to engage relationally with His servant's pleas and His desire to find a reason to spare, even in the face of impending judgment.
Context
Literary Context
This verse is deeply embedded within the dramatic dialogue between Abraham and the Lord, who, along with two angels, appeared to Abraham in human form at the oaks of Mamre (Genesis 18:1-8). Following the announcement of Isaac's birth and Sarah's incredulity (Genesis 18:9-15), the Lord reveals His intention to investigate the grievous outcry against Sodom and Gomorrah (Genesis 18:16-21). Abraham, aware that his nephew Lot resides in Sodom, boldly steps forward as an intercessor, beginning a remarkable negotiation that starts with the premise that God, as the "Judge of all the earth," would not destroy the righteous with the wicked (Genesis 18:22-25). Genesis 18:28 marks the second stage of this intercession, where Abraham lowers his initial plea from fifty to forty-five righteous individuals, continuing his persistent appeal for divine mercy. This entire dialogue sets the stage for the subsequent destruction of Sodom and Gomorrah in Genesis 19, highlighting God's justice balanced with His patience.
Historical & Cultural Context
In the ancient Near East, divine judgment upon cities was often understood as a response to widespread corporate sin, particularly violations of hospitality and justice, which Sodom was notoriously guilty of. The concept of a righteous remnant, whose presence might avert divine wrath, was also present in various ancient cultures, though nowhere as profoundly articulated as in the biblical narrative. Abraham's role as an intercessor reflects the unique covenant relationship God established with him, granting him access to God's counsel and the privilege of pleading on behalf of others. The Lord's condescension to engage in such a prolonged dialogue with Abraham underscores the personal and relational nature of the God of Israel, contrasting sharply with the often capricious and distant deities of surrounding cultures. The "city" (ʻîyr) in this context refers to a fortified settlement, a center of population and culture, making its destruction a significant event.
Key Themes
Genesis 18:28 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of divine justice and mercy, showcasing God's perfect righteousness in judging sin alongside His profound reluctance to punish, always seeking a reason to extend grace. Secondly, it highlights the power and importance of intercessory prayer, portraying Abraham as a model of bold and persistent advocacy before God, even for the unrighteous. Thirdly, the dialogue underscores the relational character of God, who condescends to converse with His servant, revealing His plans and listening to His pleas. Finally, it introduces the concept of the righteous remnant, suggesting that the presence of even a small number of righteous individuals can have a preserving effect, a theme that reverberates throughout prophetic literature concerning Israel's future (e.g., Isaiah 1:9 or Romans 11:5).
Exposition and Analysis
Key Word Analysis
This word (H2637) signifies a deficiency or absence, implying a shortfall from a desired or expected amount. In Abraham's plea, it highlights the hypothetical situation where the number of righteous individuals falls just short of the previously agreed-upon fifty, prompting his question about whether such a small deficit would still necessitate total destruction. It conveys the idea of something being "abated" or "wanting."
Derived from the root meaning "to be just," this term (H6662) describes individuals who are upright, just, and in right standing with God. It refers to those whose character and conduct align with God's standards. Abraham's entire argument rests on God's nature as a just judge who would not destroy the "righteous" alongside the wicked, emphasizing the moral distinction God makes between people.
This strong verb (H7843) denotes ruin, corruption, or utter devastation. It is used here to describe the complete annihilation of the city. God's repeated affirmation that He "will not destroy" if the specified number of righteous are found underscores His reluctance to bring about such ruin and His desire for mercy to prevail.
Verse Breakdown
"Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five?"
Abraham cautiously and respectfully presses his case, using the word "Peradventure" (Hebrew: 'ulay) to introduce a hypothetical scenario. Having secured God's agreement to spare the city for fifty righteous individuals (Genesis 18:26), Abraham now considers a slight shortfall. He proposes that if only forty-five righteous individuals are found, would God still destroy the entire city for the sake of just five fewer? This rhetorical question appeals to God's sense of proportion and mercy, subtly suggesting that such a small difference should not warrant complete annihilation. It reveals Abraham's persistent, yet reverent, probing of the limits of divine clemency.
"And he said, If I find there forty and five, I will not destroy [it]."
The Lord's immediate and unequivocal response demonstrates His immense patience and responsiveness to Abraham's intercession. God does not rebuke Abraham's audacity but readily agrees to his revised plea. This affirmation underscores God's desire to find a reason to show mercy rather than to execute judgment. The phrase "If I find there" highlights God's perfect knowledge and His commitment to justice; He would indeed search and know the true number. His repeated willingness to spare the city for the sake of these few righteous individuals highlights the foundational principle that He differentiates between the righteous and the wicked in His judgments, valuing the presence of even a small remnant.
Literary Devices
The passage employs several significant Literary Devices. The primary device is Dialogue, which frames the entire interaction between Abraham and the Lord. This direct conversation humanizes God's engagement with humanity and allows for the unfolding of Abraham's bold Intercession. Abraham's question, "wilt thou destroy all the city for [lack of] five?", functions as a Rhetorical Question, not seeking information but rather emphasizing the perceived disproportion of the judgment and appealing to God's character of mercy. The Repetition of the phrase "I will not destroy [it]" (or similar variations throughout the dialogue) underscores God's consistent willingness to relent from judgment for the sake of the righteous. Furthermore, the incremental lowering of the number of righteous individuals (from 50 to 45, then further down to 10) creates a sense of Suspense and highlights Abraham's persistent faith, while also implicitly revealing God's profound patience and desire for mercy.
Theological and Thematic Connections
This profound dialogue between Abraham and the Lord serves as a foundational text for understanding the dynamics of intercessory prayer and the character of God. It reveals a God who, though sovereign and just, is also deeply relational, patient, and willing to listen to the pleas of His faithful servants. The tension between divine justice, which demands accountability for sin, and divine mercy, which seeks to spare and redeem, is powerfully illustrated. God's repeated concessions underscore His reluctance to punish and His desire to find any basis for showing grace, emphasizing that His judgment is not arbitrary but a measured response to persistent wickedness. This passage also highlights the potential impact of a righteous remnant, whose presence can serve as a preserving force within a corrupt society, influencing God's dealings with an entire community.
Reflection and Application
Genesis 18:28 offers profound encouragement for believers to embrace a life of fervent and persistent intercessory prayer. Abraham's boldness, rooted in his understanding of God's character, challenges us to pray not only for our immediate circle but also for cities, nations, and individuals steeped in sin and facing the consequences of their choices. This passage reminds us that God is indeed characterized by both unwavering justice and incredible mercy, and that His patience is a gracious call to repentance for all, as articulated in 2 Peter 3:9. Furthermore, it underscores the profound impact that righteous individuals can have on their communities, serving as a spiritual leaven or preserving salt. While Sodom was ultimately destroyed because not even ten righteous were found (Genesis 19:24), the principle of God's desire to spare for the sake of the righteous remains a powerful testament to His character and a compelling call for believers to live righteously and pray boldly, knowing that their faithfulness can make a difference in God's dealings with the world.
Questions for Reflection
FAQ
Why did Abraham keep lowering the number of righteous people?
Abraham's repeated lowering of the number, from fifty down to ten (Genesis 18:23-32), demonstrates his persistent faith, his deep compassion for human life, and his fervent desire to save the city, particularly for the sake of his nephew Lot. It also reveals his growing understanding of God's immense mercy and willingness to listen to His servant's pleas. Each reduction was a hopeful probing of the limits of divine clemency, showing Abraham's boldness and intimacy in prayer, as he appealed to God's just and merciful nature.
Does God truly negotiate with humans?
The dialogue between Abraham and the Lord is not a negotiation in the sense of two equal parties haggling, but rather a profound illustration of God's condescension and willingness to engage relationally with His faithful servants. It highlights God's patience, His desire for mercy, and His responsiveness to the prayers of the righteous. It teaches us about God's character and the power of intercession, demonstrating that God delights in hearing and responding to the prayers of His people, not that humans can manipulate divine will or force God's hand.
Christ-Centered Fulfillment
Abraham's intercession in Genesis 18:28 and the subsequent dialogue, though ultimately unsuccessful in saving Sodom, profoundly foreshadows the perfect and ultimate intercession of Jesus Christ. While Abraham pleaded for a city based on the potential presence of a few righteous individuals, Christ, as the perfectly Righteous One (1 Peter 3:18), intercedes for all believers, securing their salvation not based on their own righteousness, but on His finished work on the cross. His sacrifice is the ultimate act of divine mercy, satisfying God's justice and providing the means for humanity to be declared righteous before God (Romans 5:8-9). Through Christ, the search for a remnant finds its culmination, as He is the Head of the new covenant community—a people made righteous by faith in Him (2 Corinthians 5:21). His perpetual intercession on behalf of His people before the Father (Hebrews 7:25) ensures God's continued patience and mercy towards a fallen world, for it is His presence and the presence of His church that serves as the ultimate preserving force until His return.