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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 18:33 serves as the concluding statement to the profound and pivotal encounter between the LORD and Abraham at Mamre. This verse concisely narrates the departure of the LORD after His extensive dialogue with Abraham concerning the impending judgment of Sodom and Gomorrah, and Abraham's subsequent return to his dwelling. It marks a significant transition from direct divine revelation and intense intercession back to the ordinary realities of human life, now deeply impacted by the divine encounter.
Context
Literary Context
Genesis 18:33 brings to a definitive close one of the most remarkable and intimate divine-human encounters in the Old Testament, detailed throughout Genesis 18. The chapter begins with the LORD, accompanied by two angels, appearing to Abraham in the heat of the day. This visit includes the miraculous promise of Isaac's birth to Sarah, despite their advanced age, a promise met initially with Sarah's laughter. Following this, the narrative shifts dramatically as the LORD reveals His intention to investigate and judge the wickedness of Sodom and Gomorrah. This revelation initiates Abraham's bold and persistent intercession, where he humbly bargains with the LORD, progressively lowering the number of righteous individuals required to spare the cities, from fifty down to ten. Verse 33, therefore, marks the cessation of this extraordinary dialogue, signifying that the conversation has reached its divinely appointed conclusion, and the time for action is at hand.
Historical & Cultural Context
The setting is ancient Canaan, a land promised to Abraham and his descendants. Abraham, as a nomadic patriarch, lived in tents and moved with his flocks, often dwelling near significant trees or altars, such as the oaks of Mamre mentioned in Genesis 18:1. In the ancient Near East, divine appearances and communications were often understood as significant, though rare, events, typically involving a prophet or a chosen leader. The concept of a deity "going his way" after a revelation is consistent with the understanding that divine manifestations were temporary and purposeful. The practice of intercession, where a righteous individual pleads on behalf of others, was also a recognized cultural and spiritual act, though Abraham's bold negotiation with God is unparalleled in its directness and persistence, reflecting his unique covenant relationship with the God of Israel.
Key Themes
This verse contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It underscores the theme of Divine Revelation and Accessibility, demonstrating God's willingness to directly communicate His plans and character to His chosen servants, engaging in profound dialogue. It also highlights the Power and Privilege of Intercessory Prayer, showcasing Abraham's unique role as a mediator and the effectiveness of humble, persistent prayer in influencing divine action, even if the ultimate outcome is determined by God's perfect justice and mercy. Furthermore, the verse subtly reinforces the theme of Divine Sovereignty and Human Responsibility, as the LORD's departure signifies His ultimate control over events, while Abraham's return to "his place" emphasizes the human obligation to live out the implications of divine encounters within the ordinary sphere of life, trusting in God's righteous judgment.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenantal name of God, often transliterated as Yahweh. Its presence here emphasizes that it was not merely an angel or a general divine manifestation, but God Himself, in a visible form (theophany), who engaged Abraham. The name "Yᵉhôvâh" signifies the self-existent, eternal, and personal God who enters into covenant relationship with humanity, revealing His character and purposes. His direct involvement in the conversation with Abraham underscores the unique intimacy of their relationship and the profound significance of the dialogue concerning Sodom.
This word means "to speak," but in this context, it implies more than a casual conversation. It denotes a deep, purposeful, and significant dialogue. It suggests an arrangement of thoughts, a declaration, or a command. Here, it highlights the profound nature of the exchange between God and Abraham, where God revealed His intentions and Abraham, in turn, articulated his heartfelt pleas. This "communing" was a weighty exchange of information and petition, reflecting a relationship of trust and openness.
This verb signifies "to turn back," "to retreat," or "to go back." In Abraham's case, it marks his physical and metaphorical transition from the extraordinary divine encounter back to his normal surroundings. It's not just a physical movement but implies a return to his ordinary life, now informed and transformed by the profound interaction he just experienced. This return signifies the integration of divine revelation into daily existence, prompting reflection and action based on the truths received.
Verse Breakdown
"And the LORD went his way"
This phrase marks the conclusion of the direct divine manifestation. After the extensive and intimate dialogue with Abraham, the visible presence of the LORD departs. This departure signifies the completion of the specific purpose for which the LORD had appeared—to reveal His plans and engage Abraham in intercession. It underscores God's sovereignty over His appearances and interactions, as He initiates and concludes them according to His divine will.
"as soon as he had left communing with Abraham"
This clause clarifies the timing and reason for the LORD's departure. It emphasizes that the divine withdrawal occurred immediately after the conversation was finished, highlighting the purposeful nature of the entire encounter. The "communing" was complete, indicating that all that needed to be said and heard for that specific revelation and intercession had transpired. It underscores the relational aspect of God, who engages in dialogue until the conversation's objective is achieved.
"and Abraham returned unto his place"
This simple yet profound statement describes Abraham's action following the divine departure. "His place" likely refers to his tent or encampment at Mamre, his domestic and familiar sphere. This return symbolizes the transition from the extraordinary realm of direct divine encounter back to the ordinary realities of life. It implies that Abraham, having received weighty revelation and engaged in powerful intercession, now had to process these truths and live out their implications within his daily responsibilities, demonstrating faith in the aftermath of a profound spiritual experience.
Literary Devices
The verse employs several literary devices to convey its meaning and impact. Anthropomorphism is evident in the phrase "the LORD went his way," attributing human action (walking, departing) to God, making His interaction more relatable and comprehensible to human readers. The verse also functions as a Transition, marking the shift from the direct, face-to-face interaction between God and Abraham to the subsequent narrative of divine judgment and human response in Genesis 19. Furthermore, the Brevity and Conciseness of the statement, following the lengthy and intense dialogue, provide a sense of finality and resolution, effectively closing this significant chapter in Abraham's spiritual journey.
Theological and Thematic Connections
Genesis 18:33 profoundly illustrates God's desire for personal, direct, and deep relationship with humanity, particularly with His covenant people. God reveals His intentions and engages in dialogue, demonstrating that He is not a distant, unapproachable deity, but one who desires intimate fellowship. The preceding conversation, culminating in this verse, powerfully displays the tension between God's righteous judgment against sin and His immense mercy, demonstrated by His willingness to spare an entire city for the sake of even a few righteous individuals. Abraham's persistent, humble, yet bold intercession serves as a foundational example of the significance of pleading for others before God, influencing divine action within the bounds of God's sovereign will. The LORD's departure signifies His sovereign will and action, while Abraham's return to "his place" emphasizes human responsibility to live out the implications of divine encounters and revelations.
Reflection and Application
Genesis 18:33 encourages believers to earnestly seek and deeply value personal communion with God, recognizing that He desires to speak and reveal Himself to us. Abraham's example inspires us to engage in bold and persistent intercessory prayer for our communities, for those in spiritual darkness, and for the lost or needy, knowing that our prayers matter to God and can influence divine action according to His perfect will. Furthermore, the verse reminds us that even after profound spiritual encounters or receiving significant revelations, we are often called to return to our "place"—our daily lives and responsibilities—and faithfully live out the implications of what we have learned and experienced. This involves integrating divine truth into everyday existence, allowing our encounters with God to shape our actions, attitudes, and priorities in the ordinary moments of life, demonstrating a faith that is both deeply spiritual and practically lived.
Questions for Reflection
FAQ
What does "communing with Abraham" imply about God's nature?
The phrase "communing with Abraham," using the Hebrew word dâbar (H1696), implies that God is not a distant, unapproachable deity, but one who desires and initiates deep, purposeful, and personal dialogue with humanity. It reveals His relational nature, His willingness to reveal His plans, and His capacity for intimate fellowship with His chosen people. This direct interaction demonstrates God's personal investment in His creation and His covenant relationship with Abraham, showing a God who speaks, listens, and engages in meaningful conversation.
Why did the LORD "go his way" after this conversation?
The LORD's departure signifies the conclusion of a specific revelatory and interactive encounter. It indicates that the divine communication for that particular purpose had been completed, and the time for direct verbal exchange had ended. It is not an abandonment, but rather a transition, leaving Abraham to reflect on the weighty matters discussed and to witness the subsequent divine actions concerning Sodom and Gomorrah. This departure underscores God's sovereign control over His appearances and interactions, as He manifests His presence for specific purposes and withdraws when those purposes are fulfilled, allowing human responsibility to take its course in light of the divine revelation.
Christ-Centered Fulfillment
Abraham's intercession for Sodom and Gomorrah, though ultimately unsuccessful in averting judgment due to the lack of even ten righteous individuals, powerfully prefigures the ultimate and perfect intercession of Jesus Christ. While Abraham pleaded for a city based on the potential presence of a few righteous, Christ, the truly Righteous One, became the ultimate intercessor and sacrifice, bearing the judgment for all sin to secure salvation for a multitude. His death on the cross and subsequent resurrection provide the perfect righteousness that Abraham sought, allowing God's justice to be satisfied and His mercy to be extended to all who believe. As our High Priest, Jesus "always lives to intercede" for us (Hebrews 7:25), standing in the gap not based on human merit, but on His own perfect atoning work. He is the fulfillment of the hope for a righteous one whose presence could avert divine wrath, providing a means for God's mercy to triumph over judgment for all who are found "in Him" (2 Corinthians 5:21). Thus, the divine departure in Genesis 18:33 points forward to the time when God's ultimate solution for sin and judgment would be revealed in the person and work of Christ, who perfectly bridges the gap between God and humanity.