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Study This Verse
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.
Who could worthily praise the God of all for his marvelous long suffering and considerateness or congratulate the good man for enjoying such great confidence? “He continued to speak,” the text goes on. “ ‘But what if only forty can be found there?’ He replied, ‘For the sake of the forty I will not destroy it.’ ” Then at that point the good man, while respecting God’s ineffable long suffering and being afraid of ever seeming to go too far and surpass the limit in his entreaty, said, “Pardon me, Lord, if I continue to speak: if only thirty can be found there?” Since he saw God was disposed to kindness, he still did not proceed gradually with his compromise. He sought to rescue not merely five good people but ten in pursuing his request thus, “If only thirty can be found there?” He replied, “I will not destroy it if I find thirty there.” Consider the degree of the good man’s persistence. As though he personally were due to be liable for sentence, he takes great pains to snatch the people of Sodom from the impending punishment. “He said, ‘Since I am able to speak to the Lord, what if there are only twenty there?’ He replied, ‘For the sake of the twenty I will not destroy it.’ ” O, the goodness of the Lord beyond all telling and all imagining! I mean, which of us living in the middle of countless evils could ever choose to exercise such wonderful considerateness and loving kindness in executing a sentence against our peers?
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Summary
Genesis 18:29 marks a crucial point in Abraham's persistent and humble intercession for the cities of Sodom and Gomorrah. Following previous concessions from the Lord, Abraham tentatively lowers his plea for the city's preservation from forty-five to forty righteous individuals. In a remarkable display of divine patience and mercy, the Lord readily assents to spare the city for the sake of this lesser number, continuing a profound dialogue that underscores God's willingness to engage with and respond to the earnest prayers of His faithful servant.
Context
Literary Context
This verse is intricately woven into the broader narrative of the Lord's pre-judgment visit to Abraham at the oaks of Mamre, immediately following the confirmation of Sarah's miraculous pregnancy. The divine revelation of God's intent to investigate and judge the wickedness of Sodom and Gomorrah (Genesis 18:20-21) serves as the direct catalyst for Abraham's intercession. Genesis 18:29 specifically falls within Abraham's escalating series of appeals, where he progressively lowers the number of righteous individuals for whom God would spare the city, moving from fifty down to ten. Each reduction is met with God's patient affirmation, highlighting the unique intimacy of this divine-human dialogue and Abraham's bold yet reverent approach to the Almighty. This specific verse builds upon the previous appeals for fifty and forty-five, demonstrating Abraham's careful and persistent testing of the bounds of God's mercy.
Historical & Cultural Context
In the ancient Near East, cities were often seen as corporate entities, and the fate of the city was tied to the righteousness or wickedness of its inhabitants, particularly its leaders. Divine judgment on cities was a recognized concept, often manifesting as destruction or conquest. The "cry" of Sodom and Gomorrah reaching God (Genesis 18:20) reflects a legal or judicial metaphor, signifying that their sin was so egregious it demanded divine attention and action. The concept of a righteous remnant, capable of averting judgment, was also present in various ancient traditions, though uniquely expressed in the biblical narrative through God's covenantal relationship with Abraham. Abraham's role as an intercessor aligns with the patriarchal understanding of a family head's responsibility to his kin and community, even extending to those outside his immediate family, such as his nephew Lot residing in Sodom. The hospitality shown to the divine visitors by Abraham (Genesis 18:1-8) stands in stark contrast to the later lack of hospitality and perversion demonstrated by Sodom (Genesis 19:4-9).
Key Themes
Genesis 18:29 profoundly contributes to several overarching themes within the book of Genesis and biblical theology. Firstly, it underscores the theme of divine justice, demonstrating that God is not indifferent to sin but will act righteously to judge wickedness. Simultaneously, it highlights divine mercy, revealing God's profound willingness to extend grace and forbearance, even to a wicked city, for the sake of a righteous few. The passage is a quintessential example of intercessory prayer, showcasing Abraham's bold yet humble advocacy on behalf of others, providing a model for believers to approach God with their petitions. Furthermore, it emphasizes the value and preserving power of the righteous, suggesting that the presence of even a small number of godly individuals can profoundly influence God's dealings with a community, a concept echoed in later wisdom literature and prophetic writings, such as Jeremiah 5:1. The repeated dialogue also reveals God's accessibility and patience, portraying a God who is not distant or unapproachable but actively engages in conversation with His chosen servants.
Exposition and Analysis
Key Word Analysis
This word, often translated as "to speak" or "to declare," carries a sense of arranging words with purpose and intent. In this context, it signifies Abraham's deliberate and continued articulation of his plea. It's not a casual utterance but a measured and persistent engagement in dialogue with the divine.
Derived from a root meaning "to add or augment," this adverbial phrase emphasizes the continuation and repetition of an action. Here, it highlights Abraham's remarkable perseverance in his intercession. He is not giving up but adding another layer to his appeal, demonstrating a tenacious faith and deep concern for the city.
This term means "to come forth to," "to appear or exist," or "to attain/find." In Abraham's question, "Peradventure there shall be forty found there," it refers to the actual, verifiable presence of righteous individuals. God's response confirms that if such a number were to "be found" or exist within the city, He would indeed spare it, underscoring the conditionality of His mercy on the presence of righteousness.
Verse Breakdown
"And he spake unto him yet again, and said, Peradventure there shall be forty found there."
This clause captures Abraham's continued, respectful, and persistent intercession. The phrase "yet again" (Hebrew yâçaph) emphasizes his tenacity, building upon his previous appeals. "Peradventure" (Hebrew 'ulay) conveys a sense of hopeful possibility and humble inquiry rather than a demand, reflecting Abraham's reverence for God's sovereignty while earnestly seeking mercy. He is testing the limits of God's grace, cautiously lowering the number from forty-five to forty righteous individuals, hoping to find a threshold for preservation.
"And he said, I will not do [it] for forty's sake."
This is the Lord's immediate and unequivocal response. God's affirmation, "I will not do it," signifies His commitment to spare the city if forty righteous individuals are found. This statement is a profound demonstration of divine patience and mercy. It underscores God's willingness to listen to Abraham's earnest pleas and His immense value for even a relatively small number of righteous people within a community, indicating that their presence can indeed avert the full measure of divine judgment.
Literary Devices
The dialogue in Genesis 18:29, like the rest of Abraham's intercession, is rich with literary devices. Dialogue is the primary mode, showcasing an intimate and direct conversation between God and Abraham, highlighting God's accessibility. The Repetition of Abraham's pattern of lowering the number and God's consistent affirmation ("I will not destroy it for the sake of...") builds dramatic tension and emphasizes God's unwavering patience and mercy. There is subtle Anthropomorphism in God's "speaking" and "agreeing," portraying the divine in human-like interaction to make God's character relatable. The entire exchange serves as Foreshadowing of God's future dealings with humanity, where His justice is always tempered by His mercy, particularly in the context of a righteous remnant or, ultimately, a single righteous individual.
Theological and Thematic Connections
Genesis 18:29 stands as a pivotal moment in the unfolding drama of divine judgment and mercy. It profoundly illustrates the power and efficacy of intercessory prayer, demonstrating that God genuinely inclines His ear to the petitions of His faithful servants. Abraham's bold yet humble persistence in advocating for Sodom reveals a God who is not distant or unapproachable but one who enters into dialogue with humanity, patiently considering appeals rooted in righteousness and compassion. This passage beautifully balances God's unwavering justice, which necessitates judgment for sin, with His boundless mercy, which seeks every opportunity for grace and preservation. The repeated concessions from God underscore the immense value He places on the presence of righteous individuals, suggesting that their very existence can act as a preserving force, holding back divine wrath from a wicked world.
Reflection and Application
Genesis 18:29 is a profound invitation to embrace and practice intercessory prayer with unwavering faith and humility. Abraham's example challenges us to move beyond self-focused petitions and to earnestly pray for our communities, nations, and those who are perishing in sin. This passage reassures us that God is not only just but also infinitely merciful, always seeking avenues for grace and redemption. It reminds us that our prayers, offered in sincerity and alignment with God's character, have genuine impact in the spiritual realm and can influence divine action. Furthermore, it highlights the immense spiritual responsibility and preserving power of the righteous within a society. As believers, we are called to be "salt and light" (Matthew 5:13-16), living lives that reflect God's righteousness, knowing that our presence and prayers can be a deterrent to judgment and a conduit for divine blessing in a world desperately in need of God's grace. Our intercession is a vital act of love, reflecting God's own heart for humanity.
Questions for Reflection
FAQ
Why did Abraham continue to lower the number of righteous individuals?
Abraham's continued lowering of the number, from fifty down to ten, demonstrates his profound concern for the inhabitants of Sodom, including his nephew Lot, and his persistent faith in God's mercy. He was not bargaining out of disrespect but humbly testing the boundaries of divine grace, seeking to find the minimum threshold for God's forbearance. Each reduction was a cautious, prayerful exploration of how far God's mercy would extend for the sake of a few righteous souls, hoping to avert the catastrophic judgment that awaited the city. This showcases Abraham's deep empathy and his role as a spiritual advocate.
What does God's repeated agreement reveal about His character?
God's repeated agreement to Abraham's decreasing numbers reveals His immense patience, accessibility, and profound mercy. It demonstrates that God is not eager to judge but is "slow to anger and abounding in steadfast love" (Psalm 103:8). His willingness to listen and concede to Abraham's pleas underscores His desire for righteousness and His immense value for even a few faithful individuals. This divine interaction portrays God as a relational being who engages with His people and is responsive to their earnest prayers, always seeking opportunities for grace before judgment.
Christ-Centered Fulfillment
Abraham's earnest intercession for Sodom, though ultimately insufficient to save the city due to the absence of even ten righteous individuals, serves as a powerful and poignant foreshadowing of the ultimate and perfect intercession of Jesus Christ. While Abraham pleaded for a city based on the potential presence of righteous people, Christ's intercession for humanity is grounded in His perfect and inherent righteousness. He is the singular "righteous one" (1 John 2:1) for whose sake God spares not merely a city, but all who believe and are found "in Him." Christ's atoning death on the cross is the definitive act of divine mercy, where God, for the sake of His Son's perfect sacrifice, provides salvation and averts eternal judgment for all who place their faith in Him (Romans 5:8). Unlike Abraham's plea, which was limited by the lack of human righteousness, Christ's intercession is eternally effective because it is founded on His own infinite merit. He stands as our perpetual advocate with the Father, continually interceding for us, making possible the very mercy and grace that Abraham so desperately sought for Sodom, now extended to all who call upon the name of the Lord (Romans 10:13).