TRV
See on the biblical-era map
Study This Verse
Commentary on Genesis 18 verses 23–33
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.
Finally, because no one besides Lot is found who would repent, no one would be converted. He alone is known; he alone is delivered from the conflagration. Neither his children, having been admonished, nor his neighbors nor his next of kin followed him. No one wished to know the mercy of God; no one wished to take refuge in his compassion. Consequently also no one is known.These things indeed have been said against those who “speak iniquity on high.” But let us give attention to make our acts such, our manner of life such, that we may be held worthy of knowledge of God; that he may see fit to know us; that we may be held worthy of knowledge of his Son Jesus Christ and knowledge of the Holy Spirit; that we, known by the Trinity, might also deserve to know the mystery of the Trinity fully, completely and perfectly, the Lord Jesus Christ revealing it to us. “His is the glory and sovereignty forever and ever. Amen.”
For proof that such persons’ good standing is a means of winning long suffering for us, take heed in that very story to what he says to the patriarch: “If I find ten good people, I will not destroy the city.” Why do I say ten good people? No one was found there free from lawlessness, except alone the good man Lot and his two daughters. His wife, you remember, perhaps on his account escaped punishment in the city but paid later the penalty for her own indifference. Now, however, since through God’s ineffable love the growth of religion was taking place, there were many people unobtrusively in the heart of the cities capable of appealing to God, others in hills and caves, and the virtue of these few succeeded in canceling out the wickedness of the majority.The Lord’s goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed and cries aloud in the words, “I will protect this city for my own sake and the sake of my servant David.” Even if they do not deserve to be saved, he is saving. And [they] have no claim on salvation; yet, since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.
(Verse 32) And he said, 'Is it, Lord, if I speak?' Which is written in Greek, μήτι, Κύριε, ἐὰν λαλήσω. Secondly, Abraham spoke to the Lord, which does not seem to clearly indicate what he is saying. Therefore, in Hebrew it is written more explicitly: 'Please do not be angry, Lord, if I have spoken.' For since he seemed to be questioning, he qualifies what he seeks by beginning with a plea.
Continue studying Genesis 18:32 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 18:32 concludes Abraham's profound and persistent intercession for the cities of Sodom and Gomorrah, culminating in his final, most humble plea to the Lord. This verse captures Abraham's ultimate reduction of the required number of righteous individuals to spare the cities from divine judgment, settling on a mere ten. It simultaneously records the Lord's immediate and unwavering affirmation of His willingness to withhold destruction for the sake of even such a small number, powerfully illustrating God's immense patience and commitment to mercy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Dialogue is central, as the entire chapter unfolds through an intimate conversation between Abraham and the Lord, revealing profound theological truths through their interaction. Repetition is prominently used, with Abraham's recurring phrase "Oh let not the Lord be angry" and God's repeated affirmation "I will not destroy it for the sake of..." (or similar phrasing) highlighting the persistence of Abraham's intercession and the consistency of God's merciful response. Anthropomorphism is evident in the depiction of God speaking and potentially being "angry," allowing for a more relatable and personal interaction between the divine and the human. Finally, Intercession itself is a significant literary and theological motif, with Abraham serving as a prototype for those who stand in the gap for others, demonstrating the power of prayer.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage provides profound insights into the character of God, the nature of sin, and the power of intercession. It reveals a God who is both perfectly just in His judgment of sin and infinitely merciful in His willingness to spare the wicked for the sake of the righteous. His patience with Abraham's persistent pleas underscores His relational nature and His desire to engage with humanity. The tragic outcome for Sodom, despite God's willingness to spare it for ten, highlights the pervasive and destructive nature of unrepentant sin and the ultimate necessity of righteousness for a community's preservation. This dialogue serves as a foundational text for understanding God's balance of justice and mercy, and the critical role of prayer in the divine economy.
REFLECTION AND APPLICATION
Genesis 18:32 stands as a timeless challenge and encouragement for believers today. It powerfully illustrates the profound impact that a small number of righteous individuals can have on the fate of an entire community. This should compel us to live lives of genuine righteousness, understanding that our presence and witness can be a preserving influence in a world increasingly hostile to God's truth. Furthermore, the passage serves as a stirring call to intercessory prayer. Abraham's bold, humble, and persistent advocacy for Sodom reminds us of the privilege and responsibility we have to "stand in the gap" for our families, communities, and nations. God truly hears and responds to the fervent prayers of His people, and our prayers can be instrumental in averting judgment, bringing about spiritual transformation, and extending God's mercy to those who desperately need it. We are called not to despair in the face of widespread wickedness, but to pray with hope and persistence, trusting in the character of a God who is "slow to anger and abounding in steadfast love" (Psalm 103:8).
Questions for Reflection
FAQ
Why did Abraham stop at ten?
Answer: The biblical text does not explicitly state Abraham's reasoning for stopping at ten. Several interpretations exist. It's possible he felt he had reached the absolute limit of his boldness in approaching the Almighty, fearing to press further. Alternatively, the number ten may have held a symbolic significance for Abraham, perhaps representing a minimal quorum or a complete unit, as seen in other biblical contexts (e.g., the Ten Commandments, the tithe). It could also imply that Abraham intuitively understood that if even ten righteous people could not be found, the city's depravity was so pervasive that it was beyond any hope of redemption. The Lord's immediate affirmation suggests that ten was indeed a significant, though ultimately unfulfilled, threshold for mercy.
Does this passage imply God "negotiates" with humans?
Answer: Rather than a negotiation in the human sense of bargaining or compromise, this passage illustrates God's profound condescension and willingness to engage relationally with His servant Abraham. It reveals God's character as approachable, patient, and responsive to the fervent prayers of the righteous. God is not uncertain or needing to be persuaded, but rather, He uses this dialogue to demonstrate His mercy, His justice, and His desire for humanity to understand His divine attributes. It highlights the power of intercessory prayer and God's graciousness in allowing His purposes to intersect with the appeals of His people. This interaction serves as a model for how God desires His people to approach Him with both reverence and boldness, confident in His listening ear.
What does "for ten's sake" signify?
Answer: "For ten's sake" signifies the immense value God places on the righteous and their preserving influence in a corrupt world. It reveals God's principle of extending mercy and deferring judgment not based on the merit of the wicked, but on the presence of even a small number of those who are faithful to Him. The phrase underscores that the presence of the righteous acts as a restraint on divine judgment, providing a reason for God to extend grace to an otherwise deserving city. It highlights God's desire for redemption over destruction and His profound love for His covenant people and those who walk in His ways. The tragic irony is that even this minimal number could not be found in Sodom, leading to its inevitable destruction.
CHRIST-CENTERED FULFILLMENT
Genesis 18:32 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. While Abraham interceded for a specific city based on the potential presence of a few righteous individuals, Christ is the perfect and ultimate Intercessor, who perpetually intercedes for all who come to God through Him (Hebrews 7:25). God's willingness to spare Sodom for the sake of ten righteous people foreshadows His infinitely greater willingness to save all humanity for the sake of the One perfectly righteous Son, Jesus Christ. The destruction of Sodom occurred because not even ten righteous individuals could be found; however, through Christ's atoning sacrifice, God's mercy is extended to all who believe, not based on their own righteousness, but on the imputed righteousness of Christ (Romans 5:19). Jesus is the ultimate "righteous one" whose presence and sacrifice avert divine judgment for all who trust in Him, offering salvation from eternal condemnation, a deliverance far surpassing the sparing of any earthly city. His death and resurrection are the ultimate demonstration of God's patience and desire to redeem, providing the perfect basis for the forgiveness of sins and eternal life for all who call upon His name (Romans 10:13).