Abraham came near, and said, “Will you consume the righteous with the wicked? What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it? May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?”
Yahweh said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place for their sake.” Abraham answered, “See now, I have taken it on myself to speak to the Lord, although I am dust and ashes. What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?” He said, “I will not destroy it if I find forty-five there.”
He spoke to him yet again, and said, “What if there are forty found there?” He said, “I will not do it for the forty’s sake.”
He said, “Oh don’t let the Lord be angry, and I will speak. What if there are thirty found there?” He said, “I will not do it if I find thirty there.”
He said, “See now, I have taken it on myself to speak to the Lord. What if there are twenty found there?” He said, “I will not destroy it for the twenty’s sake.”
He said, “Oh don’t let the Lord be angry, and I will speak just once more. What if ten are found there?” He said, “I will not destroy it for the ten’s sake.”
Yahweh went his way, as soon as he had finished communing with Abraham, and Abraham returned to his place.
John Calvin 1540 · Public Domain On vv23, 25, 27 23. Wilt thou also destroy the righteous with the…
23. Wilt thou also destroy the righteous with the wicked? It is certain that when God chastises the body of a people, he often involves the good and the reprobate in the same punishment. So Daniel, Ezekiel, Ezra, and others like them, who worshipped God in purity in their own country, were suddenly hurried away into exile, as by a violent tempest: notwithstanding it had been said
‘The land vomiteth out her inhabitants, because of their iniquities,’ (Leviticus 18:25.)
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But when God thus seems to be angry with all in common, it behoves us to fix our eyes on the end, which shall evidently discriminate the one from the other. For if the husband man knows how to separate the grains of wheat in his barn, which with the chaff are trodden under the feet of the oxen, or are struck out with the flail; much better does God know how to gather together his faithful people, — when he has chastised them for a time, — from among the wicked, (who are like worthless refuse,) that they may not perish together; yea, by the very event, he will, at length, prove that he would not permit those whom he was healing by his chastisements to perish. For, so far is he from hastening to destroy his people, when he subjects them to temporal punishments, that he is rather administering to them a medicine which shall procure their salvation. I do not however doubt, that God had denounced the final destruction of Sodom; and in this sense Abraham now takes exception, that it was by no means consistent, that the same ruin should alike fall on the righteous and the ungodly. There will, however, be no absurdity in saying, that Abraham, having good hope of the repentance of the wicked, asked God to spare them; because it often happens that God, out of regard to a few, deals gently with a whole people. For we know, that public punishments are mitigated, because the Lord looks upon his own with a benignant and paternal eye. In the same sense the answer of God himself ought to be understood, ‘If in the midst of Sodom I find fifty righteous, I will spare the whole place for their sake.’ Yet God does not here bind himself by a perpetual rule, so that it shall not be lawful for him, as often as he sees good, to bring the wicked and the just together to punishment. And, in order to show that he has free power of judging, he does not always adhere to the same equable moderation in this respect. He who would have spared Sodom on account of ten righteous persons, refused to grant the same terms of pardon to Jerusalem. (Matthew 11:24.) Let us know, therefore, that God does not here lay himself under any necessity; but that he speaks thus, in order to make it better known, that he does not, on light grounds, proceed to the destruction of a city, of which no portion remained unpolluted.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv25, 26, 27, 32 Hebrew, do judgment.
Hebrew, do judgment.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–33 Gen 18:23 And Abraham drew near, and said, Wilt…
Gen 18:23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?
Ver. 23. And Abraham drew near.] A privilege proper to such as have "a true heart," "full assurance of faith," and "a good conscience". {Heb 10:22} "The hypocrite shall not come before him" {Job 13:16} He must stand without as a vagrant at the gate, that knows not whether the master is providing for him an alms, or a cudgel. But the upright comes into the parlour; yea, "dwells in God’s presence," {Psa 140:13} in the light of his countenance.
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Wilt thou also destroy the righteous?] Single suits speed not: we must back them with sound arguments, and reason the case with God concerning his judgments. {Jer 12:1}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv23, 24, 25, 27, 28, 32 i.e. He approached unto God to inquire of him,…
i.e. He approached unto God to inquire of him, and to pray unto him; for so the phrase of drawing near to God is used, 1Sa 14:36; Psa 73:28; Isa 29:13; Heb 10:22.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v23 Communion with God is kept up by the word…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv23–33 And Abraham drew near,.... To the Lord; he approached…
And Abraham drew near,.... To the Lord; he approached nearer to him, to have more close and intimate conversation with him on the subject of the destruction of Sodom, which he perceived, by what had been said, was like to be; he drew nigh to God in prayer; so the Targum of Jonathan,"and Abraham prayed and said;''he drew nigh with faith and freedom, and an holy boldness and confidence, and yet with great reverence of the divine Majesty, and in all humility, under a deep sense of his own meanness and unworthiness:
and said, wilt thou also destroy the righteous with the wicked? having in his mind righteous Lot, who dwelt in Sodom, whom he knew to be a just man, though he had departed from him, and was dwelling in such a wicked place; and he might charitably hope there were more in so large a city and in the parts adjacent, at least that were not so flagitious and abominably wicked as the greater part were, and who, in comparison of them, were sober and moral people.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23, 27, 30, 33 Abraham drew near - This expression intimates, A holy…
Abraham drew near - This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job xxxi, 37.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 25, 27, 32 Verse 23. Wilt thou also destroy the righteous with…
Verse 23. Wilt thou also destroy the righteous with the wicked?] A form of speech similar to that in Ge 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv23, 27, 30, 33 Gen 18:23. Abraham drew near — This expression intimates…
Gen 18:23. Abraham drew near — This expression intimates a holy concern, and a holy confidence; he drew near with an assurance of faith.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 32 With the wicked. God frequently suffers the just to…
With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23, 33 ABRAHAM'S INTERCESSION. (Gen 18:23-33)
ABRAHAM'S INTERCESSION. (Gen 18:23-33)
Abraham drew near, and said, &c.--The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pro 15:8; Jam 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Rom 3:5-6), and many guilty cities and nations have been spared on account of God's people (Mat 5:13; Mat 24:22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv23, 24, 25, 28, 33 23. Abraham drew near — He perceived the purpose…
23. Abraham drew near — He perceived the purpose of wrath, and was moved with the thought of a whole city, or group of cities, perishing, and said, Wilt thou also destroy the righteous with the wicked? He does not plead for the wicked, but for the righteous; not for mercy, but for what seems to him as justice. He, doubtless, also, felt for his nephew Lot, and in general for all those whom he had, by his military prowess, rescued from the eastern invaders.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv23, 24, 25, 27, 33 23. Abraham drew near] Abraham’s intercession comes as a…
23. Abraham drew near] Abraham’s intercession comes as a reply to Jehovah’s statement in Gen_18:20-21, from which the doom of the cities might be inferred. It forms one of the most striking and pathetic passages in the book. It expresses the generous instincts of the patriarch’s nature. Nothing can exceed the dignified simplicity and deference in the utterance of his submissive expostulation. What adds to the effect, is that the servant of Jehovah, the nomad sheikh, pleads on behalf of the people of the Plain, dwellers in cities, sunk in iniquity. His concern for Lot, doubtless, forms the motive of the intercession, though Lot’s name and relationship are not put forward in extenuation of the plea. The great principle on which it rests is that the action of God cannot be arbitrary; and that Jehovah will not act as the heathen gods, but only in accordance with the perfect standard of justice. The virtues of mercy and forgiveness, which operate in the human heart, are assumed to be proportionately more potent in the counsels of Jehovah. If this abstract reasoning holds good, the safety of Lot and his family may be left securely in the hands of perfect justice.
consume] A word for utter destruction, as in Gen_19:15; Gen_19:17.
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the righteous with the wicked] Cf. especially the similar passage in Jer_5:1, “run ye too and fro through the streets of Jerusalem … if ye can find a man, if there be any that doeth justly, that seeketh truth; and I will pardon her.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv23, 33 (23) Abraham drew near.—As Jewish commentators remark, this word…
(23) Abraham drew near.—As Jewish commentators remark, this word is especially used of prayer, and Abraham’s intercession is unspeakably noble. Nor must we suppose that he thought only of Lot. Doubtless he remembered the day when he had restored the persons and spoil to the king of Sodom. He had then seen their human affection; the joy of parent meeting with child, and friend with friend; and he hoped that there were good people among them, and that so marvellous a deliverance would work in many of them a true repentance. Neither must we suppose that Abraham adroitly began with a large number, with the intention of lessening it. It was the readiness with which each prayer was heard which made him in his earnestness continue his entreaties. It thus illustrates the principle that the faith of the believer grows strong as he feels that his prayers are accepted, and he ventures finally to offer petitions, nothing wavering, which at an earlier stage would have seemed to him to ask more than he might venture to hope from the Divine goodness.
Destroy.—Heb., sweep away; and so in Gen_18:24. The difference is not without force; for the verb “to sweep away” gives the idea of a more indiscriminate ruin than the usual word destroy, which Abraham substitutes for it in Gen_18:28; Gen_18:31-32.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv23–33 And Abraham drew near. Ie. to Jehovah; not simply…
CHAPTER 18:23-33
And Abraham drew near. Ie. to Jehovah; not simply locally, but also spiritually. The religious use of VGyi as a performing religious services to God, or a pious turning of the mind to God, is found in Exo_30:20; Isa_29:13; zw Jer_30:21; and in a similarsense ejggi is employed in the New Testament (cf. Heb_4:16; Jam_4:8) The Jonathan Targum explains, "and Abraham prayed." And said. Commencing the sublimest act of human intercession of which Scripture preserves a record, being moved thereto, if not by an immediate regard for Lot (Lange), at least by a sense of compassion towards the inhabitants of Sodom, communis erga quinque populos misericordia (Calvin), which was heightened and intensified by his own previous experience of forgiving grace (Keil). Wilt thou also destroy the righteous with the wicked? The question presupposes that God had, according to the resolution of Ver. 17, explained to the patriarch his intention to destroy the cities of the plain. The object the patriarch contemplated in his intercession was not simply the preservation of any godly remnant that might be found within the doomed towns, but the rescue of their entire populations from the impending judgment, only he does not at first discover his complete design, perhaps regarding such an absolute reversal of the Divine purpose as exceeding the legitimate bounds of creature supplication; but with what might be characterized as holy adroitness he veils his ulterior aim, and commences his petition at a Point somewhat removed from that to which he hopes to come. Assuming it as settled that the fair Pentapolis is to be destroyed, he practically asks, with a strange mixture of humility and boldness, if Jehovah has considered that this will involve a sad commingling in one gigantic overthrow of both the righteous and the wicked.
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Vers. 23-33.
Abraham"s intercession.
I THE OBJECT OF HIS INTERCESSION. Not simply the rescue of Lot from the doomed cities, but the salvation of the cities themselves, with their miserable inhabitants. A request evincing
1. Tender sympathy. Though doubtless the righteous character of the impending retribution had been explained to him, its appalling severity was such as to thrill his feeling heart with anguish, which would certainly not be lessened, but intensified, if he allowed his thoughts to dwell upon the future into which that overwhelming calamity would forthwith launch its unhappy victims.
2. Unselfish charity. Not blindly shutting his eyes to the miseries of the Sodomites, as many would have done, on the plea that they were richly merited, or that they were no concern of his, or that it was little he could do to avert them, he actively bestirs himself, if possible, to prevent them. Nor does he say that, having delivered them once from the devouring sword of war, without their having profited by either the judgment or the mercy that had then been measured out to them, he will now leave them to be engulfed by the approaching storm of Almighty wrath; but, on the contrary, he rather seeks a second time to effect their rescue.
3. Amazing catholicity. Not content with asking Lot"s deliverance, or the rescue of the righteous, he aims at nothing short of the complete preservation of the cities. He solicits not a few of their inhabitants only, but their entire population. One wonders whether to admire most the greatness of the love or the grandeur of the faith herein displayed.
II THE SPIRIT OF HIS INTERCESSION.
1. Holy boldness. Abraham "drew near." The expression intimates confidential familiarity, earnestness of entreaty, unrestrained freedom of discourse, almost venturesome audacity in prayer; all of which
2. characteristics should be found in a believer"s prayers, especially when interceding in behalf of others. (Heb_10:22)
4. Reverent humility. Three times he deprecates Jehovah"s anger, and acknowledges personal unworthiness; and that this self-abasement was not affected, but real, is apparent from the circumstance that the more his supplication prospers, the deeper does he sink in self-prostration. Gracious souls are ever humble under a sense of God"s mercies: Jacob, (Gen_32:10) David (2Sa_7:18; cf. Luk_7:6)
4. Fervent importunity. With a sanctified dexterity he, as it were, endeavors to shut up the heart of God to grant the deliverance he solicits. Nor does he rest contented with the first response to his entreaty, but with greater vehemence returns to the charge, increasing his demands as God enlarges his concessions (cf. Mat_15:22)
III THE LOGIC OF HIS INTERCESSION.
1. The argument. The principle on which the patriarch stands is not the grace of the covenant, but the righteousness of the Judge. His meaning is that in moral goodness there is a certain dynamic force which operates towards the preservation of the wicked, and which the Divine righteousness itself is bound to take into its calculations. Where this force reaches a certain limit in intensity, a regard to judicial equity seems to require that it shall be allowed to exercise its legitimate sway a principle which God admitted to the patriarch when he said that the Amorites were spared because their iniquity was not full, (Gen_15:16) and which he here endorses by consenting to spare Sodom if even ten righteous men can be found within its gates.
2. The application. The patriarch conducts his case with singular directness, going straight to the logical issues of the principle with which he starts; with marvelous ingenuity pitching the hypothetical number of pious Sodomites so high as to insure a favorable response, and gradually diminishing as grace enlarges, and with unwearied assiduity refusing to discontinue his holy argument so long as a chance remains of saving Sodom.
IV THE SUCCESS OF HIS INTERCESSION.
1. He got all he asked. He did not crave the unconditional sparing of the city, but only its preservation on certain suggested conditions. Those
2. conditions too were of his own framing; and yet against them not so much as one single caveat-was entered by God.
3. He ceased asking before God stopped giving, It may be rash to speculate as to what would have happened had Abraham continued to reduce the number on which he periled the salvation of Sodom; but for God"s glory it is only just to observe that it was not he who discontinued answering the patriarch"s petitions, so much as the patriarch himself, who felt that he had reached the limit of that liberty which God accords to believing suppliants at his throne.
Lessons:
1. The liberty which saints have to approach God in prayer.
2. The Divinely-taught art of wrestling with God in prayer.
3. The great encouragement which saints have to pray without ceasing.
4. The profound interest which saints should ever take in the welfare of their fellow-men.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25, 27, 32 Shall not the Judge of all the earth do…
Gen_18:25
Shall not the Judge of all the earth do right?
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--
God in human history
I. GOD WORKS IN HUMAN HISTORY.
1. He originates all the good.
2. He controls all the evil.
II. GOD WORKS RIGHTEOUSLY IN HUMAN HISTORY. Abraham meant either that God ought to do right, or that He will do right. Both are true. (Homilist.)
The Judge of all the earth doth right
I. THE LORD IS JUDGE OF ALL THE EARTH.
1. The Lord is a judge.
(1) He sees and knows all things (Pro_15:3).
(2) He weighs human actions in the balances of justice (1Sa_2:3).
(3) He rewards the good and punishes the bad, in some instances even in this world.
2. He is the Judge of all the earth.
3. He will finally judge the world in the last great day (Act_17:31). That judgment will be solemn, grand, awful, equitable, and final.
II. IT IS CERTAIN THAT THE JUDGE OF ALL THE EARTH DOTH RIGHT,
1. There is nothing wrong in any voluntary action, but what may be traced up to the following principles: it proceeds, in all instances, either from ignorance or from wickedness.
2. He cannot do wrong for want of knowing better. Speaking after the manner of men, all things, whether past, present, or future, are fully known to Him.
3. He is perfectly holy, and cannot do wrong from any evil principle. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with Psa_5:4). Viewing His infinite wisdom, and His transcendent purity, we are constrained to say, He cannot do wrong.
4. He doth what is right to men, in all their temporal affairs.
5. He doth right to men in all their spiritual concerns. All men fell in Adam, and all have been redeemed by Christ.
6. He will do right in the eternal rewards and punishments of men.
III. GENERAL OBSERVATIONS ON THIS IMPORTANT SUBJECT.
1. Pious men, of widely different sentiments on the purposes and decrees of God, meet on this ground, and, while they sincerely acknowledge that the Judge of all the earth doth right, may cordially embrace each other in the arms of Christian love.
2. While we are piously impressed with the great truth, that the Judge of all the earth doth right, we shall submit ourselves to Him, in all the varying circumstances of life.
3. We should walk before the Judge of all the earth with circumspection, carefully avoiding everything that is offensive in His sight, and steadily pursuing those things which He approves.
4. While we conduct ourselves on this plan, and at the same time rely on the merits of Christ for salvation, we may safely leave all our affairs in the hands of our Judge.
5. This is matter of great joy to holy men. They may be accused and slandered, hut God will vindicate their character; and they may suffer with Christ, but they shall also reign with Him.
6. But this subject is truly awful and alarming to the wicked. They may be suffered to prosper in this world. There are weighty reasons for this in the
Divine mind; but they stand in slippery places, and ere long will be cast down into destruction. (Sketches of Sermons.)
The moral rectitude of God
I. GOD IS A BEING OF MORAL RECTITUDE.
1. God ought to be a Being of moral rectitude. He knows what is right and wrong respecting His own conduct, and respecting the conduct of all other moral beings in- the universe. He ought therefore to feel and act according to His moral discernment of what is right in the nature of things. And as He feels much more sensibly His obligation to moral rectitude than any other being, so we have far more reason to believe that He possesses moral rectitude, than that any other being in the universe does.
2. God claims to be a Being of moral rectitude. When Moses requested Him to show him His glory, The Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty.
3. God has made His rational creatures capable of discerning His moral as well as natural attributes. He has implanted in their minds a moral sense, by which they can distinguish moral beauty from moral deformity in moral characters. But can we suppose that He would have done this, if He knew that His own moral character would not bear examination?
4. God has not only made us capable of judging of His moral rectitude, but commanded us to do it. Judge, I pray thee, between Me and My vineyard. Are not My ways equal? are not your ways unequal? saith the Lord. His knowledge of His own moral perfections is the only ground upon which He can, with propriety, or even safety, appeal to us in respect to His moral rectitude.
5. God has not only commanded His intelligent creatures to judge of His moral rectitude, but has placed them under the best advantages to judge. He has placed them all in a state of trial, and in different parts of the universe, where they have had great opportunities and strong inclinations to examine His conduct with the strictest scrutiny. Now, if the greatest and best of Gods intelligent creatures, after their strictest scrutiny of His conduct in the various parts of the universe, have not been able to discover the least moral defect or imperfection in His character and conduct, we may confidently believe that He possesses the perfection of moral rectitude. And to close this connected train of reasoning, I would observe--
6. That God has appointed a day for the very purpose of giving all His intelligent creatures the best possible opportunity of judging of His moral rectitude. The day of judgment is called the day of the revelation of the righteous judgment of God.
II. How ABRAHAM COULD KNOW THAT GOD IS A BEING OF MORAL RECTITUDE.
1. Abraham could not know the moral rectitude of God by knowing what God would do to promote the highest happiness of the universe.
2. Abraham could not know the moral rectitude of God by knowing that the punishing of the innocent would not promote the highest good of the universe.
3. Though Abraham could not know what would be right or wrong for God to do, either by knowing what had a direct tendency to promote the highest good of the universe, or what had an indirect tendency to promote that great and important object, yet he could know what was right or wrong for God to do to answer any purpose whatever, by knowing that right or wrong or moral good and evil are founded in the nature of things. Moral good, which consists in true benevolence, is morally right in its own nature. And moral evil, which consists in selfishness, is morally wrong in its own nature.
IMPROVEMENT.
1. If God be a Being of moral rectitude, then He can never do evil that good may come.
2. If God be a Being of moral rectitude, then He can never approve of His creatures doing evil that good may come.
3. If God be a Being of moral rectitude, then He will not punish the finally impenitent the less, on account of the good they have done in the world.
4. If God be a Being of moral rectitude, then it is morally impossible that He should ever injure any of His creatures.
5. If God be a Being of moral rectitude, then all the objections which have been made or can be made against His conduct are altogether groundless. For He has always acted agreeably to the moral rectitude of His nature.
6. Since God is a Being of perfect moral rectitude, all His works will eventually praise Him. They will deserve and receive the approbation and praise of all His holy creatures.
7. If God be a Being of moral rectitude, then the weight of His wrath will be insupportable to the finally miserable. They will know that He does not punish them from malice, revenge, or malevolence, but from true, pure, disinterested benevolence and justice. (N. Emmons, D. D.)
Justice
I. Notice the grand fundamental truth that the ways of God are ways of righteousness.
II. That the impartiality of Gods dispensations is evident from the fact that the entire field of judgment is subject to His control, all the earth.
III. That Gods dealings with men are not partial in this life; i.e., they do not involve injustice here to be counterbalanced and rectified by the judgment which is to be hereafter.
IV. That while justice must be tempered with mercy, every appeal for mercy should be grounded on an underlying principle of justice. (The Lay Preacher.)
The moral government of God
I. By the moral government of God is meant His GOVERNMENT OF INTELLIGENT AND ACCOUNTABLE CREATURES ACCORDING TO PRINCIPLES OF MORAL RECTITUDE. It implies a government similar to that which a civil magistrate exercises over his subjects. All government supposes a law, together with an obligation on the part of the governed to obey it, and power lodged with the magistrate to enforce the obligation. In moral governments it is essential that the law should be righteous, and its administration just. An arbitrary and lawless government may inflict punishment where it is undeserved, and confer rewards where they are unmerited; but a righteous governor will regulate his conduct towards his subjects by the moral quality of their characters. He will reward the good; he will punish the wicked. The law of his empire will have its foundation in righteousness, and his subjects will know that instead of being liable to the effects of misrule and caprice, they will be treated with a uniform regard to truth and justice. Such is the notion we form of the moral government of God.
II. And now, having thus explained what is meant by His moral government, I may proceed to point out to you SOME OF THOSE PROOFS AND ILLUSTRATIONS OF ITS EXISTENCE AND ADMINISTRATION WHICH MAY SERVE THE PURPOSES OF GENERAL IMPROVEMENT.
1. Man is a moral agent. A moral agent is a being capable of those actions which are properly the subjects of commendation or of censure, which are either laudable or worthy of blame. He is endowed with intellectual and moral powers. He can distinguish between good and evil. He has a capacity of choice, guided by understanding and reason; a will governed by moral motives and inducements; and a power of acting according to his determination and pleasure. These are some of the most essential and distinguishing attributes of moral agency. Such a being is man. Since, then, the natural constitution of man is so framed--since there is obviously everything in his mental character to render him a fit subject for moral government, it is reasonable to conclude that such a government is actually established over him.
2. The same thing is to be inferred from the supremacy of conscience. It is the office of conscience to preside over and control all the other faculties of our moral nature. To direct the will, to curb the passions, and to regulate the conduct, belongs to conscience. To conscience also it belongs to judge what propensities may be indulged, and in what degree, and which ought to be restrained. Conscience is set up within us as the arbiter of our actions, the superintendent of our senses, affections, and appetites; and the judge who shall bestow commendation or censure on all our principles and motives.
3. The tendency of mankind to institute moral governments among themselves is an argument in favour of the moral government of God. Such a tendency, from its almost universal development, may be considered as among the original properties of our nature. It seems to fall in with mans natural perceptions of the fitness of things, not only that he should live in society with his fellow-men, but that society should be so framed as to involve moral subordination and supremacy--that, in other words, there should be governors and the governed.
4. The course of events in the present dispensation of Providence, is upon the whole so ordered as to indicate on the part of the Supreme Disposer a preference for virtue in distinction from vice. In this constitution of things, therefore, we have a declaration from Him who orders all the arrangements of providence, and presides over the course of natural events, which side He is of, and what part He takes in the great conflict between moral good and evil. In the struggle which is carrying on between these opposite and contending principles, He determines to give no countenance to vice. The worker of iniquity shall have no sanction from Him; but if a man will be true to virtue, to veracity and judgment, to equity and charity, and to the right of the case in whatever he is concerned, he shall have the righteous God to be the Protector of his integrity, and the whole weight of His moral administration to countenance and uphold it. For the voice of nature, and the events of providence, concur to proclaim aloud that the Lord loveth the way of the righteous, but the way of the wicked He turneth upside down.
5. The moral government of God is the only proper basis upon which religion can be made to rest with security. If men can once discard from their minds the fact of their responsibility to their Creator, nothing will remain upon which to build any sense of piety, or by which to enforce the claims of religious faith and duty.
6. The moral government of God has received its grand proof and establishment in the scheme of human redemption. True it is, that the prevailing character in the mediatorial economy is mercy. It is a dispensation of grace. Its design is to pardon the guilty, to save the lost. But, in making its wonderful provision for the spiritual exigencies of man, it does no violence to the righteous claims of God. If it had, such a circumstance would have been conclusive against it. It would then have been a method of salvation upon which no satisfactory or enlightened dependence could be placed. But it is now worthy of all acceptation, being alike honourable to justice and mercy. If grace reigns, it reigns through righteousness. (E. Steane.)
The principles of Gods government
I. In the first place, THE GOVERNMENT OF GOD PROCEEDS ON PRINCIPLES OF PURE COMPASSION AND LOVE.
II. THE GOVERNMENT OF GOD IS NOT LESS MARKED BY PRINCIPLES OF PURITY AND JUSTICE THAN BY THOSE OF COMPASSION.
III. THE DIVINE GOVERNMENT GOES ON THE PRINCIPLE OF PREVENTION.
IV. Observe THE SPIRIT OF REFORMATION AND AMENDMENT WHICH PREVAILS THROUGHOUT THE GOVERNMENT OF GOD. (J. W.Cunningham, M. A.)
Abrahams intercession, or, doubt and confidence
Observe the great honour which the Lord conferred upon His faithful servant. Surely this signal recognition of personal worth and faithful service speaks volumes of the esteem in which the Lord holds His servants. Observe, again, the unselfish use which Abraham made of the wonderful interview with which he was honoured. Men of the world, when ushered into the presence of royalty, only think of their own interest; they consider well how such an opportunity may be improved for their own personal advantage. How very different the conduct of Abraham! Observe, again, the nature of the plea which Abraham sets up for the preservation of the city. He points out the claims of righteousness, which the Lord, as a righteous judge, could not less than respect. Wilt Thou also destroy the righteous with the wicked? And the Lord readily admitted the validity of his plea, for He said, If I find in Sodom fifty righteous within the city, then will I spare all the place for their sakes. Thus the only thing which God values in man is righteousness, purity of character; compared with this, the accidents of birth, possessions, attainments, are utterly insignificant in His eyes. In the conversation which followed, Abraham not only showed his intimate knowledge of Gods merciful disposition, but showed also that this intimate knowledge was far from being perfect. Let us contemplate the words--
I. As AN EXPRESSION OF DOUBT. Shall not the Judge of all the earth do right? With regard to what the Judge of all the earth ought to do, there can be but one opinion. The position of any judge is one of dignity, authority, and responsibility; he cannot, therefore, maintain his position for a single day unless he do right, and execute justice, and act impartially. Nevertheless, a superficial view of the condition of this world--a world so full of confusion, disorder, and lawlessness--have led some to doubt the righteousness of its great Judge and Governor. Let us now glance, for a moment, at some of the circumstances which give rise to these distressing thoughts.
1. When right is defeated, and wrong is triumphant. In this world, it is might that triumphs, and not right. Read the records of the past, and see how empires grew, waxed strong, and acquired wealth. In very many instances it was the work of the sword, the result of military skill, valour, and power. What was Alexander the Great? What was Julius Caesar? What was Napoleon Buonaparte? What was the nature of the work which they severally accomplished? They were neither more nor less than conquerors; men who established the dominion of might. They may have sometimes been the champions of right, and used their splendid victories for the best purposes. Look at individuals. The mighty, the powerful, the strong, have it all their own way; while the weak are ruthlessly trampled under foot. And many a down-trodden weak one, knowing the righteousness of his cause, whispers in the bitterness of his soul, Shall not the Judge of all the earth do right?
2. When wickedness prospers and virtue fails. There can be no dispute whatever as to which ought to prosper, and which ought to fail. It is only reasonable to suppose that the order of things established by a Creator who is infinitely wise and good, should discountenance vice and favour virtue.
3. When what we conceive to be strict order is displaced by what seems to be utter confusion. Can you look back upon the experience of a single day, and say that all things have been conformable to your own notions of propriety? Does not the most superficial review suggest many improvements? It was strange to see King Edward the Sixth, under whose beneficent reign England began to enjoy the blessings of freedom, enlightenment, and true religion, cut off a tender youth, to make room for the tyrannical and bloodthirsty Mary, who brought upon the land darkness, oppression, and despair. The only child of rich parents, who have more possessions than they can possibly use, is carried away by death, while their poor neighbour, who finds it a difficult matter to earn the bare means of existence, is allowed to rear a numerous family. Is this the way we should have arranged matters?
II. As AN EXPRESSION OF CONFIDENCE. Shall not the Judge of all the earth do right? There can be no doubt whatever that Abraham used them in this sense--to express his unlimited confidence in the wisdom and righteousness of God. Having trusted God, he trusted Him altogether; and never allowed even the shadow of a doubt to darken the brightness of his faith. Many considerations might be suggested here which are adapted in the highest degree to hush our doubts, and to inspire our confidence. Consider--
1. That in this world we know Gods ways only in part. What may be the entire bearing, or the ultimate issue of any event, we have no means of ascertaining.
2. That whenever we have understood the whole bearing of mysterious events, we have been compelled to admit their wisdom.
3. That things which are apparently evil and unnecessary, may be really good and necessary. (D. Rowlands, B. A.)
God makes no mistakes
There is here a young man of about thirty, of fine talents and capabilities for active life, but for years a cripple, paralytic and helpless. He would starve if left alone, A friend was commiserating his condition, when, with deep earnestness, he exclaimed, as he slowly raised his withered hand, God makes no mistakes? How noble the sentiment! Shall not the Judge of all the earth do right? This is piety. Only a heart divinely taught could thus speak. (Dr. Talmage.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v23 Gen_18:23. The righteous with the wicked.] Heb. A righteous…
CRITICAL NOTES.—
Gen_18:23. The righteous with the wicked.] Heb. A righteous man with a wicked one (Num_16:19-22; Psa_11:4-7).
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Gen_18:25. That be far from Thee.] The Heb. term expresses detestation of a thing as profane, abominable, and consequently that which was forbidden to be done. In all the parallel N.T. texts the Gr. is uniformly μη γενοιτο, and the A.V. “God forbid.”
Gen_18:27. Dust and Ashes.] In the Heb., which loves alliteration, gaphar va-aipher: dust in my origin, and ashes in my end. (Alford.)
Gen_18:33. And the Lord went His way.] Heb. Jehovah departed. “Went His way” is too colloquial an expression to use in such an instance. Abraham returned unto his place.] To the grove of Mamre, where he was now residing.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_18:23-33
INTERCESSORY PRAYER
When the angels had departed to go towards Sodom, Abraham was left standing before God (Gen_18:22). He remained to pour forth his soul in prayer for that wicked city whose cry had brought the Lord down from heaven to visit it in judgment. It would have been an example of confidence and courage had he ventured to plead for himself, or for his house; but to plead where he had no personal interest at stake, and where he had no title to interfere—to attempt to stay the uplifted arm of vengeance, this was surely to take an extraordinary liberty, to use the privileges of friendship to the utmost. Abraham will speak out all that is in his soul to God, though he pleads in a desperate cause. Such is the fearlessness of true faith, which is not dismayed even where the aspect is darkest. This prayer of Abraham is the first long prayer recorded in Scripture, and the first example of intercessory prayer. It is the most remarkable human intercession to be found in the pages of the Bible.
I. The right to utter it presupposes a life of godliness. It was a bold stand which Abraham took when he appeared to be more merciful than God Himself, and attempted to arrest a judgment which was so well deserved. This confidence of faith, which speaks out even in the face of all that is discouraging, tells of long friendship with God. The power to prevail much in prayer for others is only the slow growth of time. We cannot ask great favours from God unless we have made sure of our ground by long trial of His goodness in the past. Thus our hope in His mercy to do great things is born of experience. When we have known God long enough there are no favours too large for us to ask. We attain to a faith which even seems to be shameless in its extravagant requests. Abraham was urged to this boldness by long acquaintance with God, who had communicated to him the secrets of His goodness, and now of His judgments. He will take the liberty of fully unburdening his soul to the God of his life, speaking out fearlessly his longing desires, undeterred by any reasons why he should not do so. This is the privilege of a matured piety, to utter our whole desires to God, to fully relieve our souls, to venture the largest hopes in his mercy. The unselfish character of intercessory prayer tells us, also, that an advanced stage of the spiritual life has been reached. When a man first believes in God he thinks mostly of himself—of the salvation of his own soul. But when he has known God long, his heart enlarges, and he is concerned for the spiritual interests of others, for the welfare of God’s kingdom. Thus the position which Abraham took up as an intercessor was the result, not of a single pious impulse, but rather of a whole life of godliness.
II. It is supported by the thought of the Divine justice. It was justice that the wicked should be visited with punishment—that the penalties of sin should be allowed to take their natural course and fall upon those who commit it. But the justice which Abraham regards was that which would not confound the distinctions between moral good and evil by involving the righteous and the wicked in one common doom. (Gen_18:23.) He believes that there is an eternal righteousness behind all God’s ways which will ultimately appear and manifest itself. “Shall not the Judge of all the earth do right?” (Gen_18:25.) We can intercede for others with the confident assurance that, however God may deal with them, yet in the end His ways shall be seen to be just and equal. When all human affairs are summed up, and the portions of all men assigned, God’s righteousness shall be seen in a clear light. There is a seeming confusion between good and evil in this world: the ways of Providence in their distribution are perplexing; still our heart finds refuge in the sure belief that God will do what shall be seen, in the end, to be right. The end to which all things are working is right and good. It is our deep belief in this ultimate fact that consoles us amidst all the apparent discrepancies of Providence. The thought of a sure righteousness yet to be revealed gives us confidence in prayer for others. We know that the righteous cannot suffer any real harm.
III. It is marked by the spirit of boldness. Abraham’s faith was such as could be daunted by no difficulties, and was not afraid to ask great favours. It was a faith which could make large ventures. He pleads for the doomed city with a remarkable boldness of faith. He begins with the supposition that fifty righteous might be found in the city, for whose sake all the guilty inhabitants might be spared. Then he reduces that number, in successive appeals, until he has brought it down to ten. Prudence forbids him to urge his prayer further, and he is content to leave the result with God.
1. This boldness was based upon the conviction that God would stay judgment upon wicked communities for the sake of the righteous few among them. Upon each successive petition for the guilty people, God concedes to Abraham the principle that He is ready, in His temporal judgments, to spare the wicked for the sake of the righteous. Abraham knew that the righteous were the salt of the earth. From what we know of the character of God, we are safe in supposing that He sets a high value upon righteousness, and will do much for the sake of those in whom it is manifested. He will favour the good, even though He should have to withhold His hand from inflicting deserved judgment. The thought that God, in the end, will do right, and will not allow goodness to remain under any disadvantage, gives us a warrant for all such intercessory prayers.
2. This boldness was based upon a sense of the Fatherhood of God. Abraham uses the language of a freeborn son with his Heavenly Father. Without a sense of this filial relationship with God no man could presume so much. Were God only a king, His subjects would be under the obligation to render unquestioning obedience. They would have the right of petition, but could only employ it in servile fear, or with a cold reverence. Everything like affectionate and confident pleading would be impossible. But Abraham feels that he is a son at home with his Father, and can say all that is in his heart. Without this feeling of sonship there cannot be this confidence of love in pleading with God. God has a Son who can approach Him intimately and with all-prevailing power, and He has now the same privileges for all His brethren. The prayer of the righteous is an appeal to a Father’s heart.
3. This boldness is tempered by humility. Abraham speaks as one who can hardly realise his right to speak at all. (Gen_18:27.) He remembers what he is in the sight of his Creator. He does not forget what is due to the greatness and majesty of God. Our high privilege does not destroy the reasons for awe and reverence.
IV. We must recognise the fact that it has proper limits. Abraham commenced his prayer by pleading for fifty righteous who might possibly be found in the city. He still continues to plead, until he has reduced the number to ten, and still has a favourable response. Why should he not continue to urge his prayer, and make bold enough to ask God to spare the guilty people for the sake of five righteous. But he is satisfied with the tokens of God’s favour already granted. He feels that Sodom will be spared unless that exercise of the Divine clemency should be a moral impossibility. He will not press God to a denial by using the liberty of petition to the utmost. He is now willing to leave the result with God. Thus even our benevolent feelings must not carry us so far as to violate the proprieties of our relations with God. There is a proper limit to intercessory prayer.
1. The moral limits of the Divine clemency. The long-suffering and forbearance of God may be tempted too far.
2. By a sense of what is due to the Divine honour. The dignity of God’s character and government must be upheld.
3. By our recognition of the Divine sovereignty. God rules all things supremely by a righteous will. We must not attempt to dictate ultimate courses to Him, but learn to trust His righteousness. It is not given to us to adjust the exact proportions of justice and mercy in God’s dealings with mankind. To attempt this would be presumption.
4. By the confidence which we ought to have in the Divine character. Abraham felt that he had no need to go further. He had seen enough already of God’s favour and willingness to save. Therefore he might hope and trust for the future. We have sufficient experience of God’s goodness in the past to teach us that we should leave all results with Him. As the children of God we are allowed an affectionate liberty in prayer; but though our Heavenly Father yields us the privileges of sons, yet as Lord of all He retains a majesty. Though encouraged by His love we must ever remember what is due to His greatness.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_18:23. Prayer implies:
1. Drawing near unto God. (Heb_10:22, Jas_4:8.)
2. A holy fervency of soul, that feeling which arises from the thought that God is near.
3. Importunity. While we have an audience with God, and the time is favourable, we must not allow the opportunity to slip, but urge our request until we prevail.
4. Strong desires which impel us to utter them before God. Abraham spoke to God.
It is the privilege only of those who have a knowledge of God’s ways to draw nigh unto Him. “The hypocrite shalt not come before Him” (Job_13:16.)
Prayer should not be a mere wish, but should be urged upon a reasonable ground. God graciously allows men to reason with Him concerning His judgments. (Jer_12:1.)
The question here proposed is not to be understood as implying any settled doubt in the mind of Abraham whether the righteous might not be in danger of being destroyed with the wicked. His previous knowledge of the true attributes of Jehovah would have precluded any apprehension on this score; and yet there might have been a momentary inward misgiving which was sufficient to prompt the humble and reverential inquiry of the text. As a general principle, we run no hazard in maintaining that in the distribution of rewards and punishments the Judge of all the earth will do right. At the same time it cannot be questioned that in those judgments which befall communities in the ordinary course of God’s providence the good and the bad are often alike involved. Thus the calamities of war, earthquake, fire, etc., fall upon the righteous as well as the wicked. In such cases we are to look forward to the retributions of another world for a complete vindication of the ways of Providence. But we may suppose that Abraham here speaks rather of such miraculous and extraordinary judgments as are immediately inflicted by the hand of God for the punishment of some crying sins, and as a warning to a needless world to avoid the like provocations. Such was the awful visitation which God now intended to bring upon Sodom, and to which Abraham refers. In this case it might reasonably be expected from the justice of God that He would put a difference between the righteous and the wicked. Similar to this was the prayer of Moses and Aaron. (Num_16:19-22.) And on this occasion an exemption was granted to all such as would avail themselves of it. (Gen_18:26.) Compare 2Sa_24:17; Psa_11:4-7.—(Bush.)
Saints may be charitable to sinners whom God threatens with His judgments.
The righteous, after all, whatever may come upon the wicked, and however they may suffer along with them for a season, are safe in the end. It is not for their sakes chiefly, that delay of the threatened doom, and a lengthened season of forbearance, are chiefly to be sought. At any rate, Abraham’s petition goes far beyond the mere exemption of the righteous from temporary suffering and trial. This might have been accomplished in another way than that which he points out—as ultimately it was accomplished by the deliverance of Lot. Such a manner, however, of saving the righteous from the evil to come, does not occur to Abraham. Not even when, in the progress of his singular expostulation, he assumes, at every stage, a more desperate case—not even then does this enter into his mind as a last resource—a final alternative. He does not so much as put it forward as a forlorn hope. To the last, he is bent upon the intercepting of the judgment altogether—the sparing of the guilty thousands, in consideration of the ten righteous men who may be found among them.—(Candlish.)
Gen_18:24. God’s own servants, even, cannot reckon up the righteous and mark them definitely. Prayer cannot always be urged upon a certain knowledge of facts as to the objects of it, but must be uttered in the spirit of a broad charity.
In the midst of the worst appearances, it is safe to indulge a hope that some truth and righteousness may be found.
He who observes the world of mankind must see the tremendous power of evil; but he is happy if this does not lead him to lose faith in the great power of goodness.
It is possible that righteousness may thrive, even under the greatest disadvantages.
Charity presumes the best, hopes the best. The disciples could not imagine that Judas was so very a traitor: each one suspects himself sooner than him. And when our Saviour said, “What thou doest, do quickly,” they thought He had meant of making provision, or giving something to the poor (St. Joh_13:27-29).—Trapp.
Abraham has got hold of that grand principle of the moral administration of God as applicable to this fallen, but not irrecoverably fallen world, that the righteous “are the salt of the earth”—that “the kingdom of heaven is like to a little leaven which a woman hid in a bushel of meal till the whole was leavened”—“that it is like a grain of mustard seed, which grows till it becomes the greatest of trees.” He has learned the lesson which the parable of the tares was intended to teach. So long as God may have a single stalk of wheat in the field, which might be lost and confounded among the tares in their premature destruction—so long as He may have a single little one not yet gathered unto Himself from among the crowd of the ungodly—so long as the mass is not so hopelessly corrupt and putrid but that the savour of one man’s holy zeal and love may yet keep some portion of it from decay—so long God will spare the most abandoned city, and will not sweep the earth with His besom of destruction.—(Candlish.)
Gen_18:25. In the great moral perplexities of Providence it is right for us to fall back upon those qualities in God which are His very nature and essence.
We may be sure that in the government of the world God will do nothing that will confound the distinctions of moral good and evil. The righteous, in the long run, shall not lie under any disadvantage, and the wicked shall not go unpunished.
It is our greatest consolation, amidst all perplexities in the ways of God, that right will be done at last to all interests and to all persons. There will be a final adjustment of all discrepancies, so that all who are just and true shall be satisfied.
Gen_18:26. God concedes to Abraham the principle of his petition—grants the prayer on the grounds on which it was presented, even to the full measure of the desire of His servant.
God’s encouragements to our prayers lead us to ask for more.
God is willing to spare the worst communities for the sake of the few righteous therein.
1. This truth is humiliating to the enemies of religion. They may think themselves secure and happy while they have outward prosperity, when the real truth is that they have been spared beyond their time and the good things of Providence continued to them, only because of the few righteous among them, whom they despise. This thought must be humiliating when it is brought home to them, as it must be.
2. This truth is encouraging to the friends of religion. They have the pleasing reflection that the power and advantage of their righteousness extends beyond themselves, and mitigates the evils of the world.
3. This truth furnishes an important lesson to civil governments. Let them have respect to those who live soberly, righteously, and godly in the world. Let them beware of persecuting the people of God. All nations who have done so have come to nought. History shows that God is on the side of righteousness.
How many can say, on behalf of a wicked nation, Except the Lord of Hosts had left us a remnant of righteous men, we might long ago have been as Sodom, and made like unto Gomorrah! The influence of righteousness to stay the consequences of sin upon a guilty world is one reason why the good are not taken from this scene of trial when their title to heaven is clear.
Gen_18:27. They who stand nearest to God are the most humble. The angels which the prophet saw in the Temple covered their faces with two wings. (Isa_6:2.)
The boldness of prayer must ever be tempered with humility. We must remember where we are, on what ground we stand, and with whom we have to do.
The very liberty of an audience with God in prayer is a matter for wondering gratitude.
The origin and destiny of our material frame is a thought that should make us humble, but still one which should not overcome us altogether. That, too, is the work of God, and He has respect unto it. He will not forsake the work of His own hands.
Gen_18:28-29. He will name five less than the requisite number; fearing that possibly the salvation might fail by the number falling short of fifty. How he puts the plea! For lack of five! Not naming forty-five, but making it as though when God had conceded so much, that now to refuse for lack of five, would be quite inconceivable. The answer is equally favourable.—(Jacobus.)
Gracious answers to our prayers encourage us to ask for more.
Gen_18:30. He takes a bolder step, reducing the number by ten instead of by five. He enlarges his petition, and yet he proceeds with a wholesome fear. The greater the privilege to which we are admitted the more should we learn to rejoice with trembling.
Even the boldness permitted in prayer should be tempered by a fear lest we should incur God’s anger for our rash and inconsiderate demands.
It is a noble zeal by which Abraham runs the risk of offending God for the sake of others. This is like St. Paul’s wish that he might be “anathema” for the sake of his brethren.
Gen_18:31. In the greatest encouragements to prayer, the thought who we are, and who God is, should ever be present with us.
Gen_18:32. He makes another and final advance in his plea. It is now for ten’s sake. And he receives the same prompt and favouring response. Why should not the successful pleader—the friend of God, who had not yet been at all denied—go on and still further plead for five’s sake? He is satisfied to rest his petition there. He is satisfied with this exhibition of the Divine favour, and is willing to trust the result with God, who has clearly shown His willingness to save, so that now he cannot doubt that Sodom will be spared if it be possible. Peradventure, also, the case may be such as to forbid the Divine clemency to go further (Eze_14:14; Jer_15:1). He will not press God to a denial, nor limit His sovereignty, nor press Him thus to the smallest figure. Here he can rest the cause and trust. “This seemingly commercial kind of entreaty,” says Delitzsch, “is the essence of true prayer. It is the shamelessness of faith which bridges over the infinite distance of the creature from the Creator, and appeals with importunity to the heart of God, not ceasing till the point is gained.” Yet we may go beyond all proper bound to require a positive limitation of God’s freedom, or to demand that He commit Himself to the smallest possible figure in such cases, as if we could not rest the issue in His hands even for the last fraction, but must bind Him to us else we cannot rest.—(Jacobus.)
When we have pleaded with God for others, to the furthest limits of intercession, though our request may not be granted in the form which we desired, we still have satisfactions.
1. That God’s ways are righteous. We may be sure that He will do what is best and most fitted to secure the universal good.
2. That our request shall be granted, even to our utmost wish, if it is within the limits of moral possibility.
3. That we have discharged our own conscience and unburdened our soul. We have the satisfaction that we have performed a duty which lay heavy on our hearts.
4. That even if we have erred in our too great boldness, we may hope that the promptings of a benevolent heart will be graciously forgiven.
Our prayers ultimately bring our souls to the true position of repose, in which we are resigned to the will of God. And there every child of God should leave the whole matter. The Head of our race has herein left us an example and a doctrine. “Father, if it be possible, let the cup pass. Nevertheless, Father, not my will, but Thine be done.”
Gen_18:33. We leave off asking before God leaves off granting.
Sodom was not spared in answer to Abraham’s prayers, yet the principle upon which he urged his petition was granted. It is comforting to know that our prayer has been presented upon proper grounds, and that we have done according to truth, even when the thing prayed for is denied.
God listens to us when we pray in faith, and graciously leans towards us; but still He will take His way. He will go on to work out His vast designs.
God granted Abraham’s prayer so far as he ventured to extend it. “All the way from fifty to ten?” He answered, “Yes; I will spare for the number that you name.” We know not what would have been the answer had he gone further. He may have had some intimation that he should proceed no further (Jer_7:16; Jer_11:14), or by the Covenant Angel going his way. But
(1) we have here the highest encouragement for intercessory prayer—to plead with God for wicked men, for communities and nations that are far gone in sin. Guilty cities and nations have been spared on account of God’s people (Mat_5:13; Mat_24:22). Abraham received no denial. So far as we can see, it was he who left off, and not God. Yet
(2) we are to rest humbly and trustfully upon God’s good pleasure after all our prayer. It would seem that there were not even so many as ten righteous in Sodom. And yet God went even further than His promise, and saved Lot’s family, which contained, doubtless, all the righteous who were there. Thus He granted Abraham’s prayer. He would not destroy the righteous with the wicked.
(3) God loves to be pleaded with and importuned in prayer.
(4) The righteous are the salt of the earth. The world is preserved in being for the Church’s sake. The history of the world is the history of redemption.
(5) We have still higher encouragement to pray and plead for the ONE RIGHTEOUS’ sake—JESUS. Six times he, Abraham, urged his prayer, with a steady advance, and each time made God’s gracious answer the encouragement to ask yet more. And there he rested in a serene, Sabbatic confidence in God, that He would do all things right and well. “Not my will, but Thine be done.”
(6) What a blessing to have the prayers of a saint for us.—(Jacobus.)
It is well that this renowned example of faith should also be equally remarkable for his power in intercessory prayer. His was not that narrow piety by which a man only seeks the salvation of his own soul, and cares little for aught else so long as he himself is safe. But it was that devotion to the good of others, that broad charity which every soul must have who has tasted of the loving kindness of God.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v23 Communion vs. Gen 18:23, and intercession go together.
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Communion vs. Gen 18:23, and intercession go together.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v23 Abraham’s Intercession
Abraham’s Intercession
v. 23. And Abraham drew near and said, Wilt Thou also destroy the righteous with the wicked? It was a holy boldness which Abraham here displayed, both in drawing near to the Lord until he stood face to face with Him, and in speaking as he did: Surely Thou wilt not sweep off the righteous with the godless!
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v. 24. Peradventure there be fifty righteous within the city; wilt Thou also destroy and not spare the place for the fifty righteous that are therein?
v. 25. That be far from Thee to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from Thee! Shall not the Judge of all the earth do right? The form of the petition is almost presumptuous, but it is the presumption of faith. It is not Abraham’s personal interest in his nephew Lot that prompts him to such boldness, but the belief in the righteousness of God, who surely would not permit the righteous to be slain with the wicked.
v. 26. And the Lord said, If I find in Sodom fifty righteous within the city, I will spare all the place for their sakes. This assurance of the Lord encourages Abraham to continue his pleading, although in a lowly, humble form.
v. 27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.
v. 28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five? And He said, if I find there forty and five, I will not destroy it. This is a glorious example for the believers of all times, for they also are dust as to their origin and ashes as to their end, and yet, as children of God by faith in Christ Jesus, they may freely and boldly speak to their heavenly Father and implore Him with the greatest daring
v. 29. And he spake unto Him yet again and said, Peradventure there shall be forty found there. And He said, I will not do it for forty’s sake.
v. 30. And he said unto Him, Oh, let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And He said, I will not do it if I find thirty there.
v. 31. 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.
v. 32. And he said, Oh, let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake. The entire prayer is a splendid example of the importunity of the believer’s prayer. Cf Luk 11:8. That is the chief content of the true intercessory pleading, namely, to ask the Lord for mercy, for forgiveness. Such prayer is well-pleasing to the Lord; for its sake He still preserves the sinful world, giving to the unbelievers time for repentance. The lesson of true prayer cannot be learned too well.
v. 33. And the Lord went His way as soon as He had left communing with Abraham; and Abraham returned into his place. The Lord had patiently and gladly listened to the intercession of Abraham, and it was for his sake that He arranged for the escape of Lot. But so far as the cities were concerned, the measure of their sins was full, their punishment was bound to come. And so the Lord made arrangements to carry out His intention, while Abraham returned to his home near Hebron.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 27, 29, 32 General Information:
General Information:
Abraham continues talking to Yahweh.
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Perhaps there are
"Suppose there are"
Will you sweep it away and not spare the place for the sake of the fifty righteous that are there?
Abraham was hoping that Yahweh would say, "I will not sweep it away." AT: "I think you would not sweep it away. Instead, you would spare the place for the sake of the fifty righteous that are there" (See: Rhetorical Question)
sweep it away
"destroy it." Abraham speaks of destroying people as if it were sweeping dirt with a broom. AT: "destroy the people who live there" (See: Metaphor)
not spare the place for the sake of the fifty righteous that are there?
Abraham was hoping that God would say "I will spare the place for the sake of the fifty righteous people there."
spare the place
"let the people live"
for the sake of
"because of"
Far be it from you to do such a thing
Here "Far be it from you" is an idiom that means the person should never do something like that. AT: "I would never want you to do something like that" or "You should not want to do something like that" (See: Idiom)
such a thing, killing
"such a thing as killing" or "such a thing, that is, killing"
the righteous should be treated the same as the wicked
This can be stated in active from. AT: "you should treat the righteous the same way you treat the wicked" (See: Active or Passive)
Will not the Judge of all the earth do what is just?
Abraham used this rhetorical question to say what he expected God to do. AT: "The Judge of all the earth will certainly do what is just!" or "Since you are the Judge of all the earth, you will surely do what is right!" (See: Rhetorical Question)
Judge
God is often referred to as a judge because he is the one perfect judge who makes the final decisions about what is right or wrong.
translationWords
righteous
sweep
judge, judges
evil
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.