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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.
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Summary
Genesis 18:31 captures a pivotal moment in Abraham's persistent intercession for Sodom, where he humbly yet boldly negotiates with the Lord, successfully lowering the required number of righteous individuals to spare the city from thirty to twenty. This verse powerfully illustrates God's profound patience, His desire for mercy over judgment, and the significant influence of a single righteous individual's prayer in averting divine wrath.
Context
Literary Context
Genesis 18:31 is embedded within the dramatic and intimate dialogue between Abraham and the Lord concerning the impending judgment of Sodom and Gomorrah, immediately following the divine revelation of the cities' grievous sin in Genesis 18:20-21. Having just shown profound hospitality to his divine visitors, Abraham assumes the extraordinary role of an advocate, standing before God to plead for the lives of the inhabitants. The negotiation begins with Abraham's bold inquiry regarding fifty righteous individuals (Genesis 18:23-26), and then progresses through a series of decreasing numbers—forty-five, forty, thirty—with God graciously conceding at each step. Verse 31 marks the fifth step in this remarkable intercessory ladder, demonstrating Abraham's persistent faith and God's boundless patience and responsiveness to prayer. The narrative builds tension as the number dwindles, highlighting the profound implications of even a small remnant of righteousness.
Historical & Cultural Context
The scene unfolds in the ancient Near East, where hospitality was a sacred duty, and divine visitations, though rare, were understood as momentous encounters. Abraham's posture of humility ("Behold now, I have taken upon me to speak unto the Lord") reflects the reverence due to a divine encounter, yet his boldness in interceding for a city known for its wickedness is striking. The concept of corporate responsibility was prevalent, where the sin of a community could bring judgment upon all, but also where the righteousness of a few could potentially avert catastrophe. The impending destruction of Sodom aligns with ancient Near Eastern narratives of divine judgment against wicked cities, but the unique aspect here is God's willingness to engage in dialogue and consider mercy for the sake of the righteous within. This interaction also subtly highlights the patriarchal authority and spiritual leadership of Abraham, who acts as a mediator between God and humanity.
Key Themes
This passage profoundly contributes to several key themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of divine justice and mercy, showcasing God's righteous judgment against sin while simultaneously revealing His profound reluctance to destroy, preferring to extend mercy for the sake of the innocent. Secondly, it powerfully illustrates the efficacy and importance of intercessory prayer, portraying Abraham as a model intercessor whose persistent and humble pleas genuinely influence divine action. This foreshadows the role of later prophets and, ultimately, Christ himself. Thirdly, the dialogue highlights the value and preserving power of the righteous, suggesting that even a small number of godly individuals can serve as a moral anchor within a corrupt society, potentially averting widespread judgment. This theme resonates throughout the Old Testament, particularly in passages like Ezekiel 22:30, where God seeks someone to "stand in the gap." Finally, the interaction reveals God's accessibility and patience, demonstrating His willingness to engage in intimate dialogue with His chosen ones and His desire to find reasons for salvation rather than destruction, a characteristic seen from the earliest chapters of Genesis.
Exposition and Analysis
The KJV text of Genesis 18:31 reads: "And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy [it] for twenty's sake."
Key Word Analysis
This word (H2974) properly means "to yield, especially assent," but in this context, it signifies "to undertake as an act of volition" or "to assay." Abraham's use of this phrase conveys a sense of venturing or presuming, acknowledging the audacity of his request to speak so directly and persistently with the Lord. It highlights his humble yet determined resolve to press his case, not out of disrespect, but out of a deep compassion and understanding of God's merciful character.
The root (H1696) means "to arrange" but is used figuratively for "to speak." Here, it denotes Abraham's direct address to the Lord, engaging in a profound and intimate dialogue. The choice of this word emphasizes the solemnity and significance of the conversation, as Abraham is not merely uttering words but is actively engaging in a weighty discourse with the divine, making an earnest appeal.
This primitive root (H7843) means "to decay" or, causatively, "to ruin" (literally or figuratively). In the context of divine judgment, it signifies utter devastation, corruption, and the complete annihilation of a place or people. God's repeated promise "I will not destroy" underscores His reluctance to execute this severe judgment and His willingness to hold back for the sake of even a small number of righteous individuals, revealing His preference for preservation over ruin.
Verse Breakdown
"And he said, Behold now, I have taken upon me to speak unto the Lord:"
This opening clause reiterates Abraham's profound reverence and awe in addressing the Almighty, yet it also conveys his humble acknowledgment of the boldness of his request. The phrase "taken upon me" (from yâʼal) suggests a venturing forth, a stepping beyond conventional bounds in this direct appeal to God. It signals Abraham's deep understanding of God's character as merciful, which compels him to persist despite the perceived audacity of his intercession.
"Peradventure there shall be twenty found there."
Having already successfully lowered the number from fifty to forty-five, then to forty, and then to thirty, Abraham now proposes a further reduction to twenty. This incremental approach highlights his persistent, yet respectful, pursuit of God's mercy. It is not a test of God's patience, but a desperate plea born of compassion for the innocent within a doomed city, pushing the boundaries of God's willingness to spare.
"And he said, I will not destroy [it] for twenty's sake."
The Lord's immediate and unequivocal agreement underscores His immense patience, His willingness to relent from judgment, and His profound value for the presence of even a small number of righteous individuals. This response reaffirms God's character as one who is "slow to anger and abounding in steadfast love" (Numbers 14:18). God's repeated concession demonstrates that His justice is always tempered by mercy, and He actively seeks every reason to spare rather than to destroy, revealing His desire for salvation over condemnation.
Literary Devices
Genesis 18:31, as part of the larger dialogue, masterfully employs several literary devices. The primary device is Dialogue, which provides an intimate and direct portrayal of the interaction between Abraham and God, revealing their characters and the nature of their relationship. This is not a monologue but a genuine back-and-forth, emphasizing God's accessibility and responsiveness. Intercession is the central action, with Abraham acting as a mediator, a role that highlights his spiritual standing and the power of prayer. The Repetition of the phrase "I will not destroy it for [number's] sake" throughout the chapter, including in this verse, underscores God's consistent character of mercy and His reluctance to bring judgment, reinforcing the divine principle that He seeks reasons to spare. Furthermore, the narrative employs Anthropomorphism, attributing human-like qualities and actions (such as speaking, listening, and "coming down" to investigate) to God, making the divine accessible and relatable to the human audience, thereby deepening the theological impact of the encounter.
Theological and Thematic Connections
Genesis 18:31 is a profound theological statement on the nature of God and the power of human intercession. It reveals a God who, while perfectly just in His judgment of sin, is also infinitely merciful and slow to anger. His willingness to engage in a prolonged "negotiation" with Abraham demonstrates His desire to find a reason to spare, highlighting that judgment is His "strange work" (Isaiah 28:21). The passage underscores the immense value God places on the righteous, indicating that their presence can be a preserving force within a wicked society, and that their prayers can genuinely influence divine action. This interaction sets a precedent for understanding God's character as approachable, responsive, and deeply compassionate, always seeking to extend grace where possible.
Reflection and Application
Genesis 18:31 serves as a profound encouragement for believers to engage in persistent and bold intercessory prayer for cities, nations, and individuals. Abraham's example inspires confidence that our prayers, even those that seem audacious, are heard by a merciful God who desires to show compassion and avert judgment. It reminds us that living righteously has far-reaching consequences, not just for the individual but for the community at large, as God values and responds to the presence of His faithful. This passage challenges us to cultivate a heart of compassion for the lost and to actively "stand in the gap" for others, trusting that our fervent prayers can indeed make a difference in the spiritual landscape of our world. Ultimately, this verse deepens our appreciation for God's vast mercy, demonstrating that even when judgment is deserved, He actively seeks reasons to extend grace and salvation, calling us to participate in His redemptive work through prayer.
Questions for Reflection
FAQ
Why did Abraham keep lowering the number of righteous people?
Abraham's persistent lowering of the number, from fifty down to ten, demonstrates his profound compassion for the people of Sodom and his deep understanding of God's merciful character. He was not testing God, but rather exploring the full extent of God's willingness to show mercy, hoping to find the minimum threshold for sparing the city. Each reduction was a humble, yet bold, appeal to God's abundant grace, revealing his heartfelt desire for the salvation of even a few within a doomed population.
Does this passage imply that God "negotiates" with humans?
While the interaction has the form of a negotiation, it's more accurately understood as a profound demonstration of God's responsiveness to faithful intercession and His desire to reveal His character. God is not coerced or forced by Abraham's pleas; rather, He patiently allows Abraham to explore the depths of His mercy, confirming His willingness to spare for the sake of the righteous. This dialogue highlights God's accessibility and His delight in engaging with His chosen ones, showcasing a divine willingness to listen and respond to the cries of His people, as seen in many instances throughout the biblical narrative, such as Exodus 32:9-14.
What is the significance of God agreeing to spare the city for "twenty's sake"?
God's agreement to spare the city for the sake of twenty righteous individuals, and indeed for any number down to ten, underscores His profound mercy and His reluctance to bring judgment. It emphasizes the immense value God places on even a small remnant of righteous people within a wicked society. This principle reveals that God's judgment is not arbitrary but is always an act of last resort, preceded by ample opportunity for repentance and tempered by His desire to show compassion. It highlights that God's justice is always perfectly balanced with His love, and His ultimate desire is for salvation, as later articulated in 1 Timothy 2:4.
Christ-Centered Fulfillment
Genesis 18:31, with Abraham's persistent intercession for Sodom, powerfully prefigures the ultimate intercession of Jesus Christ. Abraham, a righteous man, pleads for the unrighteous, seeking to avert judgment through the presence of a few just individuals. This foreshadows Christ, the perfectly righteous One, who stands as the singular, ultimate intercessor for all humanity. God's willingness to spare for the sake of "twenty" (or even "ten") in Sodom points to the profound truth that God has indeed spared the world from ultimate judgment for the sake of "One"—His Son, Jesus Christ, the Lamb of God who takes away the sin of the world. Through Christ's atoning sacrifice on the cross (Romans 5:8) and His ongoing intercession at the right hand of God (Romans 8:34 and Hebrews 7:25), God's mercy is extended to all who believe, fulfilling the divine principle of sparing the many for the sake of the perfectly righteous One. This passage thus serves as a powerful Old Testament shadow pointing to the glorious reality of Christ's unparalleled mediation and the boundless grace found in Him.