And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?
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.
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.”
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Abraham drew near, and said,c.The scene described is full of interest and instructionshowingin an unmistakable manner the efficacy of prayer and intercession.(See also Pro 15:8 Jas 5:16).Abraham reasoned justly as to the rectitude of the divine procedure(Rom 3:5; Rom 3:6),and many guilty cities and nations have been spared on account ofGod’s people (Mat 5:13; Mat 24:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| Abraham’s Intercession for Sodom. | B. C. 1898. |
23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 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? 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? 26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 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. 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. 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. 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. 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. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
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, v. 23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer. xxx. 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 xxxi. 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. x. 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, v. 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, v. 23. No, that be far from thee, v. 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, v. 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. xxvii. 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 (v. 27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, v. 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, 2 Sam. vii. 18.
(2.) An awful dread of God’s displeasure: O let not the Lord be angry (v. 30), and again, v. 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 (Ps. lxxx. 4), for they are his delight (Prov. xv. 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, v. 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, Luke xiii. 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, v. 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; Isa 59:2. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 23-33:
Abraham’s intercession for Sodom and the cities of the plain was based upon a two-fold consideration; (1) primarily for the reputation of Jehovah as the God of justice and mercy; and (2) concern for the number of righteous people who were in these cities, that they should not be destroyed along with the guilty. Also there was the possibility that the wicked might repent and turn from their sin if they were allowed to live.
God’s determination to destroy Sodom and the cities of the plain was not based upon mere vengeance or retribution. It was an act of judicial decree, in which the sins of the cities were corrupting the entire land, and such sin demands satisfaction.
Abraham reduced the prospective number of righteous from fifty to ten, as the basis for asking Jehovah to spare the cities. The God of the Covenant is also the God of mercy, evidenced in His agreement to spare the cities if but ten righteous people could be found therein.
Fuente: Garner-Howes Baptist Commentary
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,’ (Lev 18:25.)
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. (Mat 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.
Fuente: Calvin’s Complete Commentary
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).
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 , 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 interfereto 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 himselfof 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 Gods 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 punishmentthat 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 Gods 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, Gods 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. Abrahams 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 Fathers 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 Gods 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 Gods 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 Gods 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 Gods favour and willingness to save. Therefore he might hope and trust for the future. We have sufficient experience of Gods 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 Gods 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 Gods 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, Abrahams 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 outas 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 casenot even then does this enter into his mind as a last resourcea 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 altogetherthe sparing of the guilty thousands, in consideration of the ten righteous men who may be found among them.(Candlish.)
Gen. 18:24. Gods 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 earththat the kingdom of heaven is like to a little leaven which a woman hid in a bushel of meal till the whole was leavenedthat 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 destructionso long as He may have a single little one not yet gathered unto Himself from among the crowd of the ungodlyso long as the mass is not so hopelessly corrupt and putrid but that the savour of one mans holy zeal and love may yet keep some portion of it from decayso 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 petitiongrants the prayer on the grounds on which it was presented, even to the full measure of the desire of His servant.
Gods 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 Gods 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. Pauls 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 tens sake. And he receives the same prompt and favouring response. Why should not the successful pleaderthe friend of God, who had not yet been at all deniedgo on and still further plead for fives 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 Gods 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 Gods 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 Abrahams 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 Abrahams 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 prayerto 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 Gods 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 Gods 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 Lots family, which contained, doubtless, all the righteous who were there. Thus He granted Abrahams 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 Churchs 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 sakeJESUS. Six times he, Abraham, urged his prayer, with a steady advance, and each time made Gods 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) Abraham drew near.As Jewish commentators remark, this word is especially used of prayer, and Abrahams 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Abraham drew near and said, “Will you consume the righteous with the wicked? It may be that there are fifty righteous within the city. Will you consume, and not spare the place for the fifty righteous that are in it? Far be it from you to behave in this way, to slay the righteous with the wicked, so that the righteous will be as the wicked. Be that far from you. Shall not the judge of all the earth do right?” ’
Although unaware of it the one who is being tested here is Abraham. Will he be concerned for his neighbours who are outside the covenant? But Abraham reveals that he has the right instinct and an understanding of God’s character. He knows that God is merciful and will not be unfair in His behaviour towards men. Thus he makes this the basis of his plea. Can a righteous God destroy fifty righteous men in order to bring His judgment on the remainder? Never, says Abraham, it is impossible. Surely He Who is the judge of all the earth must do what is right. Only the guilty must suffer. The righteous cannot be treated in the same way as the wicked.
In view of the belief of the day in the solidarity of communities, so that they were seen as one in guilt or innocence, Abraham’s view is refreshing. He separates the individual from the community. (Compare Eze 18:20 etc). He believes that in the end every man is responsible singly before God.
It is telling that Abraham nowhere tries to plead that Sodom as a whole is not worthy of the punishment they are to receive. He is too well aware of what goes on there. But he cannot believe that there are not some who deserve mercy, and he hopes, in achieving mercy for them, to achieve mercy for all..
It is significant that Abraham sees Yahweh as judge of all the earth. To him there is but one God Who is over all. But equally significant is his confidence in the ethical nature of God. He knows God must do what is right, that He is unfailingly a righteous God. It is to his credit that his concern is not just for Lot. His concern is for Sodom as a whole. (The gods of the nations could not have been appealed to like this. Their standards were similar to men’s and their portrayed behaviour often worse).
Fuente: Commentary Series on the Bible by Peter Pett
Abraham’s Intercession
v. 23. And Abraham drew near and said, Wilt Thou also destroy the righteous with the wicked? 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? 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. 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. 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. v. 33. And the Lord went His way as soon as He had left communing with Abraham; and Abraham returned into his place.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 18:23
And Abraham drew near. I.e. to Jehovah; not simply locally, but also spiritually. The religious use of 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; Jer 30:21; and in a similar sense is employed in the New Testament (cf. Heb 4:16; Heb 10:22; Jas 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 Jer 30:17, 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.
Gen 18:24
Peradventure there be fifty righteous within the city. A charitable supposition, as the event showed, though at first sight it might not appear so to Abraham; and the bare Possibility of Sodom’snot Sodom alone (Kalisch), but the Pentapoliscontaining so many good men was enough to afford a basis for the argument which followed. Wilt thou also destroy and not spareliterally, take away (sc. the iniquity) i.e. remove the punishment fromthe place (not the godly portion of the city merely, but the entire population; a complete discovery of Abraham’s design) for the fifty righteous that are therein?
Gen 18:25
That be far from theeliterally to profane things (be it) to theenefas sit tibi == absit a te! an exclamation of abhorrence, too feebly rendered by (LXX.)to do after this manner (literally, according to this word), to slay the righteous with the wicked: and that the righteous should be as the wicked (literally, and that it should beas the righteous, so the wicked), that be far from thee: Shall not the Judge of all the earth do right? The patriarch appeals not to Jehovah’s covenant grace (Kurtz), but to his absolute judicial equity (Keil). It does not, however, follow that the Divine righteousness would have been compromised by consigning pious and wicked to the same temporal destruction. This must have been a spectacle not infrequently observed in Abraham’s day as well as ours. Yet the mind of Abraham appears to have been perplexed, as men’s minds often are still, by the magnitude of the proposed illustration of a common principle in Providence. Though prepared to admit the principle when its application is confined to solitary cases, or cases of no great amplitude, yet instinctively the human mind feels that there must be a limit to the commingling of the righteous and the wicked in calamity, though it should be only of a temporal description. That limit Abraham conceived, or perhaps feared that others might conceive, would be passed if good and bad in Sodom should be overwhelmed in a common ruin; and in this spirit the closing utterance of his first supplication may be regarded as giving expression to the hope that Jehovah would do nothing that would even seem to tarnish his Divine righteousness. Abraham of course regarded this as impossible, consequently he believed that Sodom might be spared.
Gen 18:26
And the Lord said, If I find in Sodom fifty righteous within the city (thus accepting the test proposed by Abraham, but not necessarily thereby acquiescing in the absolute soundness of his logic), then I will spare (not as an act of justice, but as an exercise of mercy, and not because of any suspicions that might otherwise attach to my rectitude, but solely in vindication of my clemency) all the place (not the righteous merely, which was all that justice could have legitimately demanded) for their sakes, i.e. because of the claims upon my mercy which grace admits the righteous to prefer.
Gen 18:27
And Abraham answered and said (being emboldened by the success of his first petition), Behold now, I have taken upon me, literally, I have begun, though here perhaps used in a more emphatic sense: I have undertaken or venturedto speak unto the LordAdonai (Gen 15:2)which am but dust and ashes. “Dust in his origin and ashes in his end” (Delitzsch; vide Gen 3:19).
Gen 18:28
Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? Literally, on account of five, i.e. because they are wanting. A rare example of holy ingenuity in prayer. Abraham, instead of pleading for the city’s safety on account of forty-five, deprecates its destruction on account of five. And its said, If I find there forty and five, I will not destroy it.
Gen 18:29
And he spoke unto him yet againliterally, and he added yet to speak to him (cf. Gen 4:2; Gen 8:10, Gen 8:12; Gen 25:1) and said (increasing in his boldness as God abounded in his grace), Peradventure there shall be forty found there. Does Abraham hesitate to add the query, “Wilt thou also?” &c; as if fearing he had at last touched the limit of the Divine condescension. If so, he must have been surprised by the continued gracious response which his supplication received. And he said, I will not do it for forty’s sake.
Gen 18:30
And he said unto him, Oh let not the Lord he angry,literally, let there not be burning with anger to the Lord (Adonai)and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
Gen 18:31
And he said, Behold now, I have taken upon me (vide Gen 18:27) to speak unto the Lord (Adonai): Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.
Gen 18:32
And he said, Oh let not the Lord be angry (vide supra), and I will speak but this once (literally, only this time more, as in Exo 10:17): Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.
Gen 18:33
And the Lord (Jehovah) went his way,i.e. vanished (Keil); not to avoid further entreaties on the part of Abraham (Delitzsch), but for the reason specified in the next wordsas soon as he had left communing with Abraham (because Abraham’s supplications were ended): and Abraham returned unto his place (viz; Mature near Hebron).
HOMILETICS
Gen 18:23-33
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 characteristics should be found in a believer’s prayers, especially when interceding in behalf of others (Heb 10:22).
2. 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).
3. 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 swaya 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 conditions too were of his own framing; and yet against them not so much as one single caveat-was entered by God.
2. 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.
Fuente: The Complete Pulpit Commentary
Gen 18:23. And Abraham drew near, &c. As well by the external reverence of his body as the internal reverence of his mind: to draw near to God is often used for the internal application of the soul to him. Jer 30:21. Heb 10:22. Jam 4:8.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Wilt thou also destroy the righteous?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
also = even, or really. Note the 6 petitions in Abraham’s prayer, verses: Gen 18:24-32. See App-10.
wicked. Hebrew. rasha’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
near
Communion vs. Gen 18:23, and intercession go together.
Fuente: Scofield Reference Bible Notes
drew: Psa 73:28, Jer 30:21, Heb 10:22, Jam 5:17
Wilt: Gen 18:25, Gen 20:4, Num 16:22, 2Sa 24:17, Job 8:3, Job 34:17, Psa 11:4-7, Rom 3:5, Rom 3:6
Reciprocal: Gen 19:29 – that God Num 11:2 – prayed 2Sa 20:19 – peaceable 1Ki 17:20 – hast thou also Isa 59:16 – he saw Jer 5:1 – if there Eze 9:8 – Ah Eze 14:16 – they shall Eze 22:30 – make Joh 9:31 – him Act 27:24 – lo 1Ti 2:1 – supplications Jam 4:8 – Draw nigh to God Jam 5:16 – The effectual
Fuente: The Treasury of Scripture Knowledge
Abraham Pleading for Sodom
Gen 18:23-33
INTRODUCTORY WORDS
Here we have one of the Bible’s most clarifying messages on prayer. We suggest several things in a general way. The sub-topics will discuss the Scripture study verse by verse.
1. The attitude of the one who approaches God. There is so much these days of almost arrogant and even flippant approach to God that we need to consider deeply this prayer approach of Abraham’s. Mark several statements:
(1) Abraham drew near (Gen 18:23). This we may all do, God’s Word says, “Let us draw near * * in full assurance of faith.” Our God has made it possible for us to come into His presence and to come near to His side. We should not feel that we are shut out from God. Rather we are urged to come before Him.
(2) Abraham drew near with boldness (Gen 18:23). He said, “Wilt Thou also destroy the righteous with the wicked?” We too may come boldly. “We have not an High Priest which cannot be touched with the feeling of our infirmity, * * Let us therefore come boldly unto the throne of grace.”
When we come to the Father through Jesus Christ our Daysman, we may come without fear and trembling. We have a right to approach Him through a new and living Way, even through Jesus Christ our Saviour.
(3) Abraham came pleading God’s faithfulness and honor (Gen 18:25). It is a wonderful aid to prayer to come to God standing upon His character and honor. We may rightly plead His honor and justice, His holiness and righteousness, When we have some definite revelation of God in His Word, or some definite promise of Scripture we may come with double assurance,
(4) Abraham came with all humility of spirit (Gen 18:27). He said, “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.” Here was a man who strongly felt his own nothingness and unworthiness. He was one of God’s noblemen; and yet he pled only his unworthiness. He certainly did not come; in any worth of his own. He knew that such a course was folly. Had he pled his own life of service and integrity, God would, no doubt, have told him that any worthiness in him was by virtue of His Divine bestowal. With men. Abraham was some great one, with God he confessed himself but dust and ashes.
(5) Abraham came with importunity (Gen 18:32). The once more of Gen 18:32 includes the other pleas which went before. Abraham did not rest his case upon his first approach and request. Each time God granted him favor, he seemed to use it as a basis for greater favors. We need to learn to ask, seek and knock-to keep on in prayer until we have prayed to victory.
2. The power of prayer in approaching God. One of the greatest prayer verses in the Bible is this one which goes back to the prayer we are studying today, And “God remembered Abraham, and sent Lot out.” In close proximity with that is this correlated Scripture “I cannot do any thing until thou be come thither.” Thus, it was Abraham’s prayer which afforded the human basis for Lot’s deliverance. And because of Abraham’s prayer the destroying Angels could do nothing until Lot was outside the city of Sodom.
Let us not, in the light of these Scriptures imagine that prayer is a lifeless, powerless waste of time and energy. Prayer does things. When Christians grasp the hand of God, they grasp the power that brings things to pass.
I. A FAR-REACHING QUESTION (Gen 18:23)
As Abraham drew near to the Lord in prayer, he said, “Wilt Thou also destroy the righteous with the wicked?”
1. Here was a question which revealed Abraham’s love for his kith and kindred. No one will for a moment doubt that as Abraham spoke he had in mind his nephew Lot, and Lot’s wife and children.
Family ties are not to be despised. Have you not read how Christ said to a young man, “Return to thine own house, and shew how great things God hath done unto thee”? We also read that children, “Learn first to show piety at home.” And so it should be. We want none of that Cain spirit which hauntingly says, “Am I my brother’s keeper?”
2. Here was a question which becomes exceedingly important in view of Christ’s imminent Coming. When the Lord said, “As it was in the days of Lot thus shall it be in the day when the Son of Man is revealed,” did He include Abraham’s query? As Sodom was about to be burned Abraham asked, “Wilt Thou destroy the righteous with the wicked?” As the Lord’s Coming draweth near and the Tribulation vials of wrath will e’er long be poured forth, we ask, “Wilt Thou destroy the righteous with the wicked?”
Will the same dire judgments which befall the wicked, befall the saints? To us this seems utterly impossible. We could easily understand how they could pass into the beginning of the throes of that hour when mankind seems to be reaping the results of his own works; when, however, God begins to pour out His wrath it is simply impossible for saints to be judged with the ungodly.
We have passed out of judgment into life. God hath not appointed us to wrath. We are speaking of the wrath that shall fall upon the wicked. We are aware that there is a judgment of the believer’s works, whether he has done good or bad. Lot might suffer the loss of his works because they were Sodom-centered, however Lot could not feel the force of the fires of Sodom upon his person. Whatever there may be of “suffering loss” to saints who have been inveigled into a union with Sodomites, they cannot pass under the condemnation which befalls the wicked.
II. A SECOND FAR-REACHING QUESTION (Gen 18:25)
1. From Abraham’s viewpoint it was unjust to destroy the righteous with the wicked, and with plaintive voice Abraham pled, “Wilt Thou destroy the righteous with the wicked?” Certainly we should always bring our standards up to the Divine standards. We know that the Lord will do right. If, however, we see God doing that which in our minds is not right, we may come into His presence to seek to discover God’s standard of judgment.
Abraham knew that Lot was in Sodom, and there contrary to the Lord’s will. Abraham also knew that Lot was of a different fiber than the Sodomites. In fact, the Spirit afterward bore witness, that Lot vexed his righteous soul with the filthy conversation of the wicked.
As Abraham saw it, Lot was God’s man, and he could not, therefore, be judged under Sodom’s judgment. Therefore the appeal of the patriarch was on the basis of righteousness and not on the basis of mercy. Abraham pled honor and justice, and not grace and favor.
2. From the sinner’s viewpoint, mercy, based upon the Blood of Christ is all he has to plead. Sodom could not plead: “Shall not the Judge of all the earth do right?” Justice in righteousness called for Sodom’s destruction. Had Sodom sought the staying of God’s hand against her she could only have followed the course of the Ninevites, and in contrition and repentance have cried for mercy. This Sodom would not do.
The sinner cannot plead for the justice of the court, for his sins merit eternal death. He can, however, on his knees, prostrate before the Lord of grace, plead the Cross of Christ as God’s satisfaction for his sins, and thus sue for mercy.
III. AN ETERNAL DIFFERENCE (Exo 11:7, l.c)
1. God makes a difference between the righteous and the wicked. When Abraham pled for Lot on the basis of justice and righteousness in dealings, he pled along lines of God’s every dealing.
In after years when God announced the death of the first-born in every home of the Egyptians, and the safety of every first-born in every home of the Israelites, He said, “That ye may know that the Lord doth put a difference.” God’s difference in dealings was not, however, based on demagoguery and not upon the Divine prerogative to do as God wished to do.
God’s wrath to the one was based on a just reward for unrighteousness. God’s mercy to the other was based upon a sacrificial lamb. That is, in reality, God made no difference. Both the Egyptians and Israelites were sinners, both had to die, therefore, inasmuch as the wages of sin is death.; And both did die, only the eldest son in Egypt actually died, and the eldest son in Israel died in a substitute, the slain lamb.
2. What then is the basis of God’s righteousness in separating between the righteous and the wicked; in slaying the one and sparing the other: in sparing Lot, and destroying Sodom? The difference was made upon the basis of a sacrifice. Lot was under covenant relationship with God. The blood of the covenant secured him.
When Abel was received and Cain was rejected it was because one came to God under token of the slain firstling and fatling of the flock, and the other came with fruit from the cursed earth which had no Calvary forecasting.
When Balaam stood with his hand upon the altar of sacrifice he could not curse Israel, for God, by reason of the blood of remission beheld no iniquity in Israel.
Here is the great distinction between saints and sinners, it is the distinction of the one being under the Blood, and the other being without the Blood.
IV. DOES THE PRESENCE OF THE RIGHTEOUS IN ANY COMMUNITY HOLD BACK DIVINE JUDGMENT? (Gen 18:24; Gen 18:26)
1. The basis on which Abraham pled for the staying of judgment against Sodom. Abraham said, “Peradventure there be fifty righteous * * wilt Thou * * not spare the place for the fifty righteous?” To this the Lord gave accord. Then Abraham reduced the number of his plea until he cried, “If there be but ten righteous, wilt Thou not spare the city for the ten’s sake?”
Did Abraham again approach God on a Divinely-planned basis for mercy? We believe he did. First, he made sure of Lot’s safety by pleading that the Lord should not destroy the righteous with the wicked. Afterward Abraham sought to insure the sparing of the city itself upon the basis of the presence in Sodom of from fifty down to ten righteous.
2. Does God hold back judgments for His elect’s sake? We believe He does. Let us consider. Christ said, “Ye are the salt of the earth.” Salt is for savor, it is also for preservation. God’s wrath poured out upon the ungodly must of necessity effect the believers. There is no city nor village where the righteous and the wicked do not jointly possess properties, and all kinds of temporal interests. To. destroy the one is to effect the other.
We almost shudder to think what the world will be like when all of the godly are taken out. Where is he who would care to live in a land where Christ is hated and wickedness runs riot? There is a deep meaning in the presence of the righteous anywhere, and a town, or city, or land may highly appraise the value of spiritual saints.
V. ABRAHAM’S ESTIMATE OF LOT’S SPIRITUAL POWER (Gen 18:32)
1. Wherein we see Abraham’s weakening faith in Lot. Abraham began with “Peradventure there be fifty righteous.” Then, after the Lord has accepted his prayer and plea, Abraham said, “Peradventure there shall lack five of the fifty.” The first word, “peradventure,” makes our thought stronger. The patriarch began to fear that there might lack five of fifty. Then, in turn he said, “Peradventure there shall be forty,” and then, “Peradventure there shall thirty be found.” As Abraham prayed the whole career of Lot must have stood before him. At last Abraham prayed, “Peradventure ten shall be found there.”
As the Lord said, “I will not destroy it for ten’s sake,” and as the Lord left as Abraham ceased communing with Him, we wonder if Abraham was altogether satisfied that Sodom would be spared.
2. What is our standard of attainment in soul-winning-making others righteous? Before we condemn Lot too severely, let us stop and see if we have done much better. Have we beyond a doubt won others to the Lord?
Many saints are Lot like. They live in the midst of Sodom, but they are salt that has lost its savor. Their lives are not definite in their testimony. Some Christians, we fear, live and die without so much as winning one soul for the Master.
“Must I go, and empty handed?
Thus my dear Redeemer meet?
Not one soul with which to greet Him?
Lay no trophy at His feet?”
VI. GOD’S GRACIOUS LONGSUFFERING (Gen 18:26; Gen 18:28-32)
Read just that portion of each verse where God says, “I will spare all the place for their sakes”; or, “I will not destroy it”; or, “I will not do it.”
1. God’s long-suffering is seen in His allowing Abraham to drop steadily from fifty to ten. That action seemed to say, “As you, Abraham, have dropped from fifty to ten, so have I waited, again and again for any possible abatement in Sodom’s sinful deeds.”
God, all through the ages, has dealt with great patience toward sinful mankind. He did not destroy Sodom until their wickedness had reached a hopeless condition.
2. God’s long-suffering is seen in our day. Once more we can say, “As it was in the days of Lot.” The world is hastening toward its greatest catastrophe. It seems that the harvest of the earth is ripe, and yet God waits.
Few of those who know world conditions believe that even God’s long-suffering can wait much longer. Soon He must say, “Thrust in thy sickle, and reap: * * for the harvest of the earth is ripe.”
3. God’s long-suffering has been seen in His patient dealings with His own children. Our God has dealt with us, “Like as a father.”
Israel may feel that she is utterly forsaken and destroyed. Not so; her very existence as a nation after twenty-three. centuries of Gentile supremacy is sufficient proof that God will yet bring her back again.
4. God’s dealings with the Church gives proof of His long-suffering. Early in the history of the Church it seemed as though Satan would almost subdue her. Even Paul, in his day, said, “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.”
Later on Paul wrote with sadness, “All they of Asia have forsaken me.” He saw the drift as the Spirit bore witness with his spirit. In the Spirit Paul detailed the whole course of the Church age, and even described its closing scenes as scenes of departure from the Faith.
As we see the Church in its apostasy, we find that the Lord once more has utmost compassion. He stands, even now, outside the door of the Laodicean Church, with its accumulation of riches, and yet with its utter neglect of its first love, crying, “Behold, I stand at the door, and knock.”
5. God’s long-suffering is seen in His dealings with the nations. The Gentile nations have, generally speaking, repudiated the headship of Christ. In many places they have openly and wilfully sought to drive God out of their places of authority and power, if not out of their State altogether.
AN ILLUSTRATION
KEEPING UP A SUIT
Abraham was importunate in prayer.
“‘Keep up the suit, and it will come to a hearing-day ere it be long.’ In a suit at law there are many and grievous delays, and yet the man who has been forced into the court does not dream of relinquishing his case. He urges on his solicitor, and entreats him to lose no opportunity of getting the business settled; but he does not in a pet take the case out of his hands, for he expects that the judge will sooner or later decide the matter. It would be a pity not to continue steadfast in prayer, for it is certain that now is our salvation nearer than when we believed. Every hour of importunity brings us nearer to the time when the Judge shall avenge His own elect. To waste all the cost of former tears and entreaties, and to let months of praying go for nothing would be a sad waste of effort. Let us hope in the Lord, and wait patiently for Him, abiding still at the mercy-seat. Has He not Himself said, ‘Though [the vision] tarry, wait for it; because it will surely come, it will not tarry’?
Sometimes, before we call, God hears us, and while we are yet speaking He answers us. This is to encourage us to a further trust in Him; perhaps to prepare us for waiting times. Frequently the richest answers are not the speediest. Ships may return all the more quickly because they leave a slender lading; and a prayer may be all the longer on its voyage because it is bringing us a heavier freight of blessing. Delayed answers are not only trials of faith, but they give us an opportunity of honoring God by our steadfast confidence in Him under apparent repulses.”-Spurgeon.
Fuente: Neighbour’s Wells of Living Water
Gen 18:23. Abraham drew near This expression intimates a holy concern, and a holy confidence; he drew near with an assurance of faith.