Genesis 18:16–33

The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature. Sodom is to be destroyed, and they must do it, Gen 19:13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked towards Sodom (Gen 18:16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exo 14:24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard, yet, when the day of his wrath comes, he will look towards them. 2. That they went towards Sodom (Gen 18:22), and accordingly we find two of them at Sodom, Gen 19:1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (Gen 18:23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah, or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here, I. The honour Abraham did to his guests: He went with them to bring them on the way, as one that was loth to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility proper to be shown to our friends; but it must be done as the apostle directs (Jo3 1:6), after a godly sort. II. The honour they did to him; for those that honour God he will honour. God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself (ch. 17), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here, 1. God's friendly thoughts concerning Abraham, Gen 18:17-19, where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he would not have been thus favoured; but he that loves to walk with wise men shall be wise, Pro 13:20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? "Can I go about such a thing, and not tell Abraham?" Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet-council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other reasons: - (1.) Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for and great things in store for. He is to become a great nation; and not only so, but in the Messiah, who is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Psa 25:14; Pro 3:32. Those who by faith live a life of communion with God cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential practical knowledge. They have a better insight than others into what is present (Hos 14:9; Psa 107:43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort. (2.) Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, Gen 18:19. Consider this, [1.] As a very bright part of Abraham's character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, First, God having made the covenant with him and his seed, and his household being circumcised pursuant to that, he was very careful to teach and rule them well. Those that expect family blessings must make conscience of family duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work. Secondly, Abraham took care not only of his children, but of his household; his servants were catechized servants. Masters of families should instruct and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. Thirdly, Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord, that religion might flourish in his family when he was in his grave. Fifthly, His doing this was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises that make conscience of their duty. [2.] As the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath shall be given, Mat 13:12; Mat 25:29. Those that make a good use of their knowledge shall know more. 2. God's friendly talk with Abraham, in which he makes known to him purpose concerning Sodom, and allows him a liberty of application to him about the matter. (1.) He tells him of the evidence there was against Sodom: The cry of Sodom is great, Gen 18:20. Note, Some sins, and the sins of some sinners, cry aloud to heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking that it even urged God to punish. (2.) The enquiry he would make upon this evidence: I will go down now and see, Gen 18:21. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, [1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. [2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. [3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa 59:16.

And the men rose up from thence. Moses again calls those men, whom he had openly declared to be angels. But he gives them the name from the form which they had assumed. We are not, however, to suppose that they were surrounded with human bodies, in the same manner in which Christ clothed himself in our nature, together with our flesh; but God invested them with temporary bodies, in which they might be visible to Abraham, and might speak familiarly with him. Abraham is said to have brought them on the way; not for the sake of performing an office of humanity, as when he had received them at first, but in order to render due honor to the angels. For frivolous is the opinion of some who imagine that they were believed to be prophets, who had been banished, on account of the word. He well knew that they were angels as we shall soon see more clearly. But he follows those in the way, whom he did not dare to detain.

Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had revealed to Abraham his purposes concerning Sodom; now from this Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good when it furnishes us with matter for prayer and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe, I. The solemnity of Abraham's address to God on this occasion: Abraham drew near, Gen 18:23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer 30:21. "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job 31:37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev 10:3. II. The general scope of this prayer. It is the first solemn prayer we have upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of the Sodomites; he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day. 1. He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity, having an eye particularly to just Lot, whose disingenuous carriage towards him he had long since forgiven and forgotten, witness his friendly zeal to rescue him before by his sword and now by his prayers. 2. He improves this into a petition that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer to his first address, Gen 18:26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least of the same body of mankind. All we are brethren. III. The particular graces eminent in this prayer. 1. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident. (1.) That God will not destroy the righteous with the wicked, Gen 18:23. No, that be far from thee, Gen 18:25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom 3:5, Rom 3:6. Note, [1.] The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good: even in Sodom, one Lot. [2.] Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction with be made. (2.) That the righteous shall not be as the wicked, Gen 18:25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous than what they are to the wicked, Isa 27:7. (3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom 3:5, Rom 3:6. Note, [1.] God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all. [2.] That God Almighty never did nor ever will do any wrong to any of the creatures, either by withholding that which is right or by exacting more than is right, Job 34:10, Job 34:11. 2. Here is great humility. (1.) A deep sense of his own unworthiness (Gen 18:27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, Gen 18:31. He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness - he is the Lord; and his own meanness - but dust and ashes. Note, [1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile before God, despicable, frail, and dying. [2.] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, Sa2 7:18. (2.) An awful dread of God's displeasure: O let not the Lord be angry (Gen 18:30), and again, Gen 18:32. Note, [1.] The importunity which believers use in their addresses to God is such that, if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Psa 80:4), for they are his delight (Pro 15:8), and he is pleased when he is wrestled with. [2.] That even when we receive special tokens of the divine favour we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things. 3. Here is great charity. (1.) A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two it is better to err in that extreme. (2.) A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom. 4. Here are great boldness and believing confidence. (1.) He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, Gen 18:24. (2.) He advanced upon God's concessions, again and again. As God granted much, he still begged more, with the hope of gaining his point. (3.) He brought the terms as low as he could for shame (having prevailed for mercy if there were but ten righteous ones in five cities), and perhaps so low that he concluded they would have been spared. IV. The success of the prayer. He that thus wrestled prevailed wonderfully; as a prince he had power with God: it was but ask and have. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared it there were but ten righteous in it? Either, (1.) Because he owned that it deserved to be destroyed if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or, (2.) Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer 7:16; Jer 11:14; Jer 14:11. V. Here is the breaking up of the conference, Gen 18:33. 1. The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away till Abraham had said all he had to say; for he is never weary of hearing prayer, Isa 59:1. 2. Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty. He returned to his place to observe what that event would be; and it proved that his prayer was heard, and yet Sodom was not spared, because there were not ten righteous in it. We cannot expect too little from man nor too much from God.

Shall I hide from Abraham? Seeing that God here takes counsel, as if concerning a doubtful matter, he does it for the sake of men; for he had already determined what he would do. But he designed, in this manner, to render Abraham more intent upon the consideration of the causes of Sodom's destruction. He adduces two reasons why He wished to manifest his design to Abraham, before he carried it into execution. The former is, that he had already granted him a singularly honorable privilege; the second, that it would be useful and fruitful in the instruction of posterity. Therefore, in this expression, the scope and use of revelation is briefly noted.

Seeing that Abraham shall surely become a great and mighty nation. In Hebrew it is, And being, he shall be,' etc. But the copulative ought to be resolved into the causal adverb. [415] For this is the reasons to which we have already alluded, why God chose to inform his servant of the terrible vengeance He was about to take upon the men of Sodom; namely, that He had adorned him, above all others, with peculiar gifts. For, in this way, God continues his acts of kindness towards the faithful, yea, even increases them, and gradually heaps new favors upon those before granted. And he daily deals with us in the same manner. For what is the reason why he pours innumerable benefits upon us, in constant succession, unless that, having once embraced us with paternal love, he cannot deny himself? And, therefore, in a certain way, he honors himself and his gifts in us. For what does he here commemorate, except his own gratuitous gifts? Therefore, he traces the cause of his beneficence to himself, and not to the merits of Abraham; for the blessing of Abraham flowed from no other source than the Divine Fountain. And we learn from the passage, what experience also teaches, that it is the peculiar privilege of the Church, to know what the Divine judgments mean, and what is their tendency. When God inflicts punishment upon the wicked, he openly proves that he is indeed the Judge of the world; but because all things seem to happen by chance, the Lord illuminates his own children by his word, lest they should become blind, with the unbelievers. So formerly, when he stretched forth his hand over all regions of the world, he yet confined his sacred word within Judea; that is, when he smote all nations with slaughter and with adversity, he yet taught his only elect people, by his word through the prophets, that he was the Author of these punishments; yea, he predicted beforehand that they would take place; as it is written in Amos, (Amos 3:7,) Shall there be anything which the Lord will hide from his servants the prophets?' Let us therefore remember, that from the time when God begins to be kind towards us, he is never weary, until, by adding one favor to another, he completes our salvation. Then, after he has once adopted us, and has shone into our minds by his word, he holds the torch of the same word burning before our eyes, that we may, by faith, consider those judgments and punishments of iniquity which the impious carelessly neglect. Thus it becomes the faithful to be employed in reflecting on the histories of all times, that they may always form their judgment from the Scripture, of the various destructions which, privately and publicly, have befallen the ungodly. But it is asked; was it necessary that the destruction of Sodom should be explained to Abraham, before it happened? I answer, since we are so dull in considering the works of God, this revelation was by no means superfluous. Although the Lord proclaims aloud that adversity is the rod of his anger; scarcely any one hearkens to it, because, through the depraved imaginations of our flesh, we ascribe the suffering to some other cause. But the admonition, which precedes the event, does not suffer us to be thus torpid, nor to imagine that fortune, or any thing else which we may fancy, stands in the place of God's word. Thus it necessarily happened, in former times, that the people, although iron-hearted, were more affected by these predictions than they would have been had they been admonished by the prophets, after they had received punishment. Wherefore, from them, it will be proper for us to assume a general rule, in order that the judgments of God, which we daily perceive, may not be unprofitable to us. The Lord declares to his servant Abraham that Sodom was about to perish, while it was yet entire, and in the full enjoyment of its pleasures. Hence no doubt remains, that it did not perish by chance, but was subjected to divine punishment. Hence also, when the cause of the punishment is thus declared beforehand, it will necessarily far more effectually pierce and stimulate the minds of men. We must afterwards come to the same conclusion, concerning other things; for although God does not declare to us, what he is about to do, yet he intends us to be eyewitnesses of his works and prudently to weigh their causes, and not to be dazzled by a confused beholding of them, like unbelievers, who seeing, see not,' and who pervert their true design.

For I know him, that he will command his children. The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit. And the simple meaning of the passage is, that Abraham is admitted to the counsel of God, because he would faithfully fulfill the office of a good householder, in instructing his own family. Hence we infer, that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his race. Which is carefully to be observed; for this sentence is to the same effect, as if God, in the person of Abraham, addressed all his posterity. And truly, God does not make known his will to us, that the knowledge of it may perish with us; but that we may be his witnesses to posterity and that they may deliver the knowledge received through us, from hand to hand, (as we say,) to their descendants. Wherefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children. In this manner the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use; but that each may edify others, according to his own calling, and to the measure of his faith. There is however no doubt, that the gross ignorance which reigns in the world, is the just punishment of men's idleness. For whereas the greater part close their eyes to the offered light of heavenly doctrine; yet there are those who stifle it, by not taking care to transmit it to their children. The Lord therefore righteously takes away the precious treasure of his word, to punish the world for its sloth. The expression after him is also to be noticed; by which we are taught that we must not only take care of our families, to govern them duly, while we live; but that we must give diligence, in order that the truth of God, which is eternal, may live and flourish after our death; and that thus, when we are dead, a holy course of living may survive and remain. Moreover, we hence infer, that those narratives which serve to inspire terror, are useful to be known. For our carnal security requires sharp stimulants whereby we may be urged to the fear of God. And lest any one should suppose that this kind of doctrine belongs only to strangers, the Lord specially appoints it for the sons of Abraham, that is, for the household of the Church. For those interpreters are infatuated and perverse, who contend that faith is overturned if consciences are alarmed. For whereas nothing is more contrary to faith than contempt and torpor; that doctrine best accords with the preaching of grace, which so subdues men to the fear of God, that they, being afflicted and famishing, may hasten unto Christ. And they shall keep the way of the Lord. Moses intimates, in these words, that the judgment of God is proposed, not only in order that they who, by negligence, please themselves in their vices, may be taught to fear, and that being thus constrained, they may sigh for the grace of Christ; but also to the end that the faithful themselves, who are already endued with the fear of God, may advance more and more in the pursuit of piety. For he wills that the destruction of Sodom should be recorded, both that the wicked may be drawn to God, by the fear of the same vengeance, and that they who have already begun to worship God, may be better formed to true obedience. Thus the Law avails, not only for the beginning of repentance, but also for our continual progress. When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had before mentioned. This, however, is not a complete definition; but from the duties of the Second Table, he briefly shows, by the figure synecdoche, what God chiefly requires of us. And it is not unusual in Scripture, to seek a description of a pious and holy life, from the Second Table of the Law; not because charity is of more account than the worship of God, but because they who live uprightly and innocently with their neighbors, give evidence of their piety towards God. In the names of justice and judgment he comprehends that equity, by which to every one is given what is his own. If we would make a distinction, justice is the name given to the rectitude and humanity which we cultivate with our brethren, when we endeavor to do good to all, and when we abstain from all wrong, fraud, and violence. But judgment is to stretch forth the hand to the miserable and the oppressed, to vindicate righteous causes, and to guard the weak from being unjustly injured. These are the lawful exercises in which the Lord commands his people to be employed. That the Lord may bring upon Abraham that which he hath spoken of him. Moses intimates that Abraham should become possessed of the grace promised to him, if he instructed his children in the fear of the Lord, and governed his household well. But under the person of one man, a rule common to all the pious is delivered: for they who are negligent in this part of their duty, cast off or suppress, as much as in them lies, the grace of God. Therefore, that the perpetual possession of the gifts of God may remain to us, and survive to posterity, we must beware lest they be lost through our neglect. Yet it would be false for any one hence to infer, that the faithful could either cause or deserve, by their own diligence, that God should fulfill those things which he has promised. For it is an accustomed method of speaking in Scripture, to denote by the word that the consequence rather than the cause. For although the grace of God alone begins and completes our salvation; yet, since by obeying the call of God, we fulfill our course, we are said, also in this manner, to obtain the salvation promised by God.

The cry of Sodom. The Lord here begins more clearly to explain to Abraham his counsel concerning the destruction of the five cities; although he only names Sodom and Gomorrah, which were much more famous than the rest. But before he makes mention of punishment, he brings forward their iniquities, to teach Abraham that they justly deserved to be destroyed: otherwise the history would not tend to instruction. But when we perceive that the anger of God is provoked by the sin of man, we are inspired with a dread of sinning. In saying that the "cry was great," [416] he indicates the grievousness of their crimes, because, although the wicked may promise themselves impunity, by concealing their evils, and although these evils may be silently and quietly borne by men; yet their sin will necessarily sound aloud in the ears of God. Therefore this phrase signifies, that all our deeds, even those of which we think the memory to be buried, are presented before the bar of God, and that they, even of themselves, demand vengeance, although there should be none to accuse.

I will go down now. Since this was a signal example of the wrath of God, which He intends to be celebrated through all ages, and to which he frequently refers in the Scripture; therefore Moses diligently records those things which are especially to be considered in divine judgments; just as, in this place, he commends the moderation of God, who does not immediately fulminate against the ungodly and pour out his vengeance upon them; but who, when affairs were utterly desperate, at length executes the punishment which had been long held suspended over them. And the Lord does not testify in vain, that he proceeds to inflict punishment in a suitable and rightly attempered order; because, whenever he chastises us, we are apt to think that he acts towards us more severely than is just. Even when, with astonishing forbearance, he waits for us, until we have come to the utmost limit of impiety, and our wickedness has become too obstinate to be spared any longer; still we complain of the excessive haste of his rigour. Therefore he presents as in a conspicuous picture, his equity in bearing with us, in order that we may know, that he never breaks forth to inflict punishment, except on those who are mature in crime. Now, if, on the other hand, we look at Sodom; there a horrible example of stupor meets our eyes. For the men of Sodom go on, as if they had nothing to do with God; their sense of good and evil being extinguished, they wallow like cattle in every kind of filth; and just as if they should never have to render an account of their conduct, they flatter themselves in their vices. Since this disease too much prevails in all ages, and is at present far too common, it is important to mark this circumstance, that at the very time when the men of Sodom, having dismissed all fear of God, were indulging themselves, and were promising themselves impunity, however they might sin, God was taking counsel to destroy them, and was moved, by the tumultuous cry of their iniquities, to descend to earth, while they were buried in profound sleep. Wherefore, if God, at any time, defers his judgments; let us not, therefore, think ourselves in a better condition; but before the cry of our wickedness shall have wearied his ears may we, aroused by His threats, quickly hasten to appease Him. Since, however, such forbearance of God cannot be comprehended by us, Moses introduces Him as speaking according to the manner of men. Whether they have done altogether according to the cry of it. [417] The Hebrew noun kl' (cala,) which Moses here uses, means the perfection, or the end of a thing, and also its destruction. Therefore, Jerome turns it, If they shall have completed it in act.' I have, indeed, no doubt but Moses intimates, that God came down, in order to inquire whether or not their sins had risen to the highest point: just as he before said, that the iniquities of the Amorites were not yet full. The sum of the whole then is; the Lord was about to see whether they were altogether desperate, as having precipitated themselves into the lowest depths of evil; or whether they were still in the midst of a course, from which it was possible for them to be recalled to a sound mind; forasmuch as he was unwilling utterly to destroy those cities, if, by any method, their wickedness was curable. Others translate the passage, If they have done this, their final destruction is at hand: but if not, I will see how far they are to be punished.' But the former sense is most accordant with the context.

But Abraham stood yet before the Lord. Moses first declares that the men proceeded onwards, conveying the impression, that having finished their discourse, they took leave of Abraham, in order that he might return home. He then adds, that Abraham stood before the Lord, as persons are wont to do, who, though dismissed, do not immediately depart, because something still remains to be said or done. Moses, when he makes mention of the journey, with propriety attributes the name of men to the angels; but he does not, however, say, that Abraham stood before men, but before the face of God; because, although with his eyes, he beheld the appearance of men, he yet, by faith, looked upon God. And his words sufficiently show, that he did not speak as he would have done with a mortal man. Whence we infer, that we act preposterously, if we allow the external symbols, by which God represents himself, to retard or hinder us from going directly to Him. By nature, truly, we are prone to this fault; but so much the more must we strive, that, by the sense of faith, we may be borne upwards to God himself, lest the external signs should keep us down to this world. Moreover, Abraham approaches God, for the sake of showing reverence. For he does not, in a contentious spirit, oppose God, as if he had a right to intercede; he only suppliantly entreats: and every word shows the great humility and modesty of the holy man. I confess, indeed, that at times, holy men, carried away by carnal sense, have no self-government, but that, indirectly at least, they murmur against God. Here, however, Abraham addresses God with nothing but reverence, nor does anything fall from him worthy of censure; yet we must notice the affection of mind by which Abraham had been impelled to interpose his prayers on behalf of the inhabitants of Sodom. Some suppose, that he was more anxious concerning the safety of his nephew alone than for Sodom and the rest of the cities; but that, being withheld by modesty, he would not request one man expressly to be given to him, while he entirely neglected a great people. But it is, by no means, probable that he made use of such dissimulation. I certainly do not doubt, that he was so touched with a common compassion towards the five cities that he drew near to God as their intercessor. And if we weigh all things attentively, he had great reasons for doing so. He had lately rescued them from the hand of their enemies; he now suddenly hears that they are to be destroyed. He might imagine that he had rashly engaged in that war; that his victory was under a divine curse, as if he had taken arms against the will of God, for unworthy and wicked men; and it was possible that he would be not a little tormented by such thoughts. Besides, it was difficult to believe them all to have been so ungrateful, that no remembrance of their recent deliverance remained among them. But it was not lawful for him, by a single word, to dispute with God, after having heard what He had determined to do. For God alone best knows what men deserve, and with what severity they ought to be treated. Why then does not Abraham acquiesce? Why does he imagine to himself that there are some just persons in Sodom, whom God has overlooked, and whom he hastens to overwhelm in a common destruction with the rest? I answer, that the sense of humanity by which Abraham was moved, was pleasing to God. Firsts because, as was becoming, he leaves the entire cognizance of the fact with God. Secondly, because he asks with sobriety and submission, for the sole cause of obtaining consolation. There is no wonder that he is terrified at the destruction of so great a multitude. He sees men created after the image of God; he persuades himself that, in that immense crowd, there were, at least, a few who were upright, or not altogether unjust, and abandoned to wickedness. He therefore alleges before God, what he thinks available to procure their forgiveness. He may, however, be thought to have acted rashly, in requesting impunity to the evil, for the sake of the good; for he desired God to spare the place, if he should find fifty good men there. I answer, that the prayers of Abraham did not extend so far as to ask God not to scourge those cities, but only not to destroy them utterly; as if he had said O Lord, whatever punishment thou mayest inflict upon the guilty, wilt thou not yet leave some dwelling place for the righteous? Why should that region utterly perish, as long as a people shall remain, by whom it may be inhabited?' Abraham, therefore, does not desire that the wicked, being mixed with the righteous, should escape the hand of God: but only that God, in inflicting public punishment on a whole nation, should nevertheless exempt the good who remained from destruction.

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.) 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.

Shall not the Judge of all the earth do right? He does not here teach God His duty, as if any one should say to a judge, See what thy office requires, what is worthy of this place, what suits thy character;' but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie. Paul seems to have taken from this place the answer with which he represses the blasphemy of those who charge God with unrighteousness. Is God unrighteous? Far from it, for how should there be unrighteousness with Him who judges the world?' (Romans 3:5,6.) This method of appeal would not always avail among earthly judges; who are sometimes deceived by error, or perverted by favor, or inflamed with hatred, or corrupted by gifts, or misled by other means, to acts of injustice. But since God, to whom it naturally belongs to judge the world, is liable to none of these evils, it follows, that He can no more be drawn aside from equity, than he can deny himself to be God.

Which am but dust and ashes. Abraham speaks thus for the sake of obtaining pardon. For what is mortal man when compared with God? He therefore confesses that he is too bold, in thus familiarly interrogating God; yet he desires that this favor may be granted unto him, by the Divine indulgence. It is to be noted, that the nearer Abraham approaches to God, the more fully sensible does he become of the miserable and abject condition of men. For it is only the brightness of the glory of God which covers with shame and thoroughly humbles men, when stripped of their foolish and intoxicated self-confidence. Whosoever, therefore, seems to himself to be something, let him turn his eyes to God, and immediately he will acknowledge himself to be nothing. Abraham, indeed was not forgetful that he possessed a living soul; but he selects what was most contemptible, in order to empty himself of all dignity. It may seem, however, that Abraham does but sophistically trifle with God, when, diminishing gradually from the number first asked, he proceeds to his sixth interrogation. I answer, that this was rather to be considered as the language of a perturbed mind. At first he anxiously labors for the men of Sodom, wherefore he omits nothing which may serve to mitigate his solicitude. And as the Lord repeatedly answers him so mildly, we know that he had not been deemed importunate, nor troublesome. But if he was kindly heard, when pleading for the inhabitants of Sodom, even to his sixth petition; much more will the Lord hearken to the prayers which any one may pour out for the Church and household of faith. Moreover, the humanity of Abraham appears also in this, that although he knows Sodom to be filled with vilest corruptions, he cannot bring his mind to think that all are infected with the contagion of wickedness; but he rather inclines to the equitable supposition, that, in so great a multitude, some just persons may be concealed. For this is a horrible prodigy, that the filth of iniquity should so pervade the whole body, as to allow no member to remain pure. We are, however, taught by this example, how tyrannically Satan proceeds when once the dominion of sin is established. And certainly, seeing the propensity of men to sin, and the facility for sinning are so great, it is not surprising that one should be corrupted by another, till the contagion reached every individual. For nothing is more dangerous than to live where the public license of crime prevails; yea, there is no pestilence so destructive, as that corruption of morals, which is opposed neither by laws nor judgments, nor any other remedies. And although Moses, in the next chapter Genesis 18:1, explains the most filthy crime which reigned in Sodom, we must nevertheless remember what Ezekiel teaches (Ezekiel 16:48,49,) that the men of Sodom did not fall at once into such execrable wickedness; but that in the beginning, luxury from the fullness of bread prevailed, and that, afterwards, pride and cruelty followed. At length, when they were given up to a reprobate mind, they were also driven headlong into brutal lusts. Therefore if we dread this extreme of inordinate passion, let us cultivate temperance and frugality; and let us always fear, lest a superfluity of food should impel us to luxury; lest our minds should be infected with pride on account of our wealth, and lest delicacies should tempt us to give the reins to our lusts. Footnotes: [411] ^"Vita comite revertar." See Vulgate, where the expression is "Revertens veniam ad to tempore illo, vita comite." [412] ^"Patrem ex vetula effoetaque muliere fieri posse." [413] The following passage is not translated: -- "Quo genere loquendi verecunde menses notat qui mulieribus fluunt. Una autem cum fluxu menstruo desinit concipiendi facultas." [414] Does not the English version fully express this meaning? "Is anything too hard for the Lord?" -- Ed. [415] ^"Copulativa in causalem resolvenda est." -- Vatablus in Poli Syn. The meaning of the expression is, that the word "and," at the beginning of the verse, should be translated "for." The v (vau) not being intended as a copulative, simply to connect this sentence with the former, but as a causal conjunction, or one which stated the reason for the course before determined upon. In calling the conjunction an adverb, Calvin follows the practice of many writers, who give this as a common title to prepositions, conjunctions, and interjections. -- Ed [416] ^"Clamorem pro scelerum gravitate multiplicatum fuisse." [417] ^"Fecerint consummationem." If they have brought it to a consummation. "Assavoir s'ils ont accompli." If indeed they have accomplished, etc. -- French Tr

DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22) the men rose . . . Abraham went with them--It is customary for a host to escort his guests a little way.

the Lord said, Shall I hide--The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.

I will go down . . . and see--language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (Eze 18:23; Jer 18:7).

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).

the Lord . . . left communing . . . and Abraham returned unto his place--Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (Ecc 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God! Next: Genesis Chapter 19

And the men rose up from thence,.... From their seats at Abraham's table under the tree, all three of them: and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither: the Targum of Jonathan says, that he that brought the news to Sarah went up, to the highest heavens, and two of them looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, the third stayed with Abraham: and Abraham went with them, to bring them on the way; which was another piece of civility to strangers used in those early times, as well as in later ones, Acts 20:38.

And the Lord said,.... Either unto Abraham himself, so leading on to what he was about to make known to him; and without supposing this it will be difficult to account for Abraham's intercession for Sodom upon this: or to the two angels with him; not as consulting them whether he should or no do what he next suggests, but to give to them Abraham's just character, and the reasons of his using him in such a friendly manner: or it may be, to the other divine Persons, the Father and Spirit, one with the Son of God, and always present with him: shall I hide from Abraham the thing which I do? which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers (a) observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him. (a) Targ. Jerus. & Jarchi in loc.

Seeing that Abraham shall surely become a great and mighty nation,.... Which was fulfilled in the nation of Israel, so called, not so much for the largeness of the place they dwelt in, and the number of its inhabitants, as for the law of God that was given them, and the worship of God kept up among them; on account of which there was no nation so great, Deuteronomy 4:8, and all the nations of the earth shall be blessed in him; in his seed, the Messiah, in whom some of all nations are blessed with all spiritual blessings. Now, since God had promised, and would do such great things for him and his, he judged it right and proper not to hide from him what he was about to do at Sodom, and the rather, as he had a near relation that dwelt there.

For I know him,.... Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; and so Jarchi says, it is expressive of love. God loved Abraham, he was a peculiar favourite of his, and therefore he would reveal his secrets to him, see Amos 3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace, and particularly what follows: that he will command his children, and his household after him; to serve and worship the Lord: not his own children only, but his servants also, all in his family; lay his injunctions on them, use his authority with them, give them all needful instructions, and take such methods with them as would tend to propagate and preserve the true religion after his death: and they shall keep the way of the Lord; which he has prescribed to men, and directed them to walk in, even everything respecting instituted worship then revealed, and particularly: to do justice and judgment; to attend to all the laws, statutes, and judgments of God; to do that which is just and right between man and man; not as a justifying righteousness, by which Abraham himself was not justified before God; but to show their regard to the will of God, in gratitude for favours received from him, and to glorify him, as well as for the good of their fellow creatures: that the Lord may bring upon Abraham that which he hath spoken of him: not only on Abraham personally, but upon his posterity, they walking in the ways of the Lord, according to his command and direction: the word "that" here rather signifies, as Vatablus rightly observes, the consequence than the cause, what would follow upon these things, rather than as procured by them; these being the way in which God designed to bestow them, though not for them.

And the Lord said,.... The Targum of Jonathan adds, to the ministering angels, the two angels that were with him in the likeness of men; or to Abraham, at least in his hearing, by which he understood that Sodom and other cities were about to be destroyed for their sins: because the cry of Sodom and Gomorrah is great; either of Lot in it, whose righteous soul was vexed with the filthy conversation of the wicked, and cried to heaven against them; or of the inhabitants that were oppressed by others, either in their bodies, being forced to submit to their unnatural usage of them, or in their estates, of which they wronged them; particularly the cry of the poor among them, whom they suffered to starve, though there were fulness of bread in the midst of them, see Ezekiel 16:49; the Jews (b) say, they appointed false judges, who oppressed all strangers that came to Sodom, and made a law, that whoever relieved a poor person should be burnt with fire: or the cry of their sins, which were many and great, and openly and impudently committed; the cry of which came into the ears of the Lord of hosts, and called for vengeance. Those two cities, which perhaps were the greatest and the most remarkable for their sins, are put for all the five cities of the plain, called Pentapolis. And because their sin is very grievous; attended with very aggravated circumstances, they enjoyed great plenty of good things; and were not to be bore with, being so exceeding sinful, and so publicly and audaciously committed, especially that sin so frequent among them, which has its name from Sodom, see Genesis 13:13. (b) Pirke Eliezer, c. 25.

I will go down now,.... The Son of God in an human form now with Abraham, who proposes to go from the place where he was, which perhaps was on higher ground, to the plain in which Sodom and Gomorrah stood; and whither it seems certain he did go down, after he had done talking with Abraham, see Genesis 19:24, and see whether they have done altogether; committed all the sins, and in such manner, and with such circumstances as reported; or, "have made a full end" (c), have tilled up the measure of their iniquities, and so are ripe for ruin: according to the cry of it which is come unto me; this is spoken after the manner of men; for otherwise God saw all their wickedness, and knew full well the nature and circumstances of it, and how general it was; but this method he proposes to take, to show the justice of his proceedings, and to instruct judges, and set an example to them, not to condemn any without thoroughly examining their cause: and if not, I will know: the reason of this cry, and what is proper to be done. The note of Aben Ezra is,"if they have so done (according to the cry) I will make a consumption among them (so he takes the sense of the word (d) we render "altogether"); but if not, "I will know", I will have mercy on them.'' (c) "fecerint consummationem", Pagninus, Montanus, Munster, Vatablus, Drusius, Cocceius. (d) "Fecerint consumptionem", Piscator, Schmidt; so the Targums of Jonathan and Jerusalem.

And the men turned their faces from thence,.... From the place to which Abraham brought them on; these were only two of them, for the third continued with Abraham: and went towards Sodom; and are the two angels said to come thither at evening, Genesis 19:1, but Abraham stood yet before the Lord; before the third person, whom Abraham now began to know more clearly; he stood before him with all reverence and humility, to hear what he had further to say to him, as well as to say something to him himself; he stood "yet", he continued to stand after the departure of the two angels that were gone to Sodom. Onkelos and Jonathan paraphrase it,"he ministered in prayer before the Lord.''

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.

Peradventure there be fifty righteous within the city,.... Within the Pentapolis, which consisted of five cities; and so ten righteous persons are supposed to be in each, as Jarchi observes, agreeably to the Targum of Jonathan;"perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:" wilt thou also destroy, and not spare the place for the fifty righteous that are therein? here Abraham becomes an advocate and intercessor for all the inhabitants of the place, even the wicked, that they might not be destroyed, but spared and be delivered from impending ruin, for the sake of the fifty righteous among them; before he seemed only concerned for the righteous, lest they should perish with the rest, and that some method might be found out and taken to distinguish them from them; but here he expresses himself in favour of the wicked also, that they might be spared, provided such a number of righteous ones was found among them.

That be far from thee to do after this manner,.... He represents it as a thing unbecoming the divine Majesty, and contrary to the nature and perfections of God: to slay the righteous with the wicked; which is true of eternal punishment, but not of temporal calamities, in which the righteous are often involved with the wicked, though not for the same reasons, and under the same considerations, and for the same ends: and that the righteous should be as the wicked, that be far from thee; the one suffer as the other; that he judged was not agreeable to his divine Majesty; nor are they treated without any difference; what befalls the righteous is not for their sins, nor considered as a punishment for them, nor intended for their hurt, but for their good, as the issue of them proves; but it is the reverse with the wicked: shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was praying to, and pleading with, even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day, and who does all things that are just and equitable in Providence now; for there is no unrighteousness in him, nor in any of ways and works, and who will judge righteous judgment hereafter. Though by "right" Abraham seems to mean, not strict rigorous justice, but a mixture of mercy with justice, even moderation and clemency; for such are used by earthly judges, with whom it is a maxim, "summum jus summa injuria" (i.e. extreme law, extreme injustice); and therefore Abraham argues, surely the supreme Judge of all the earth will show mercy, and in the midst of deserved wrath remember it, and not deal according to the rules of inexorable and inflexible justice; and to this sense the answer of the Lord inclines.

If I find in Sodom fifty righteous within the city,.... Sodom is particularly mentioned because Lot dwelt there, and being the metropolis, and the city of greatest note, as Jarchi observes, it is put for the rest; and the sense is, if fifty righteous persons could be found in all the five cities, mercy should be shown them: then will I spare all the place for their sakes; not Sodom only, but the whole country, of which Sodom was the chief; the Lord takes up and agrees to the number Abraham pitched upon, and grants the request he makes.

And Abraham answered and said,.... In a very humble and modest manner, encouraged by the answer given him: behold now, I have taken upon me to speak unto the Lord; suggesting that it was bold and daring in him, and was what he was unfit for and unworthy of; or, "I have begun to speak" (e); and since he had, he intimates, it would be a favour, and what he was undeserving of, might he be permitted to proceed; or, "I am desirous to speak" (f); it is a pleasure to me, as well as an honour done me, to be permitted to speak unto the Lord, though I deserve it not: which am but dust and ashes; whose original was out of the dust, and to which he would return, and was now a frail, feeble, mortal creature, mean and despicable, unworthy to speak to God; the disproportion between the speaker and the person spoken to was infinite; wherefore the most profound humility and self-abasement are necessary in a creature's approach to the divine Being. (e) "coepi, loquar", V. L. "loqui", Pagninus, Montanus; so Targum Jon. (f) "Gestio, volo, eupio", Vatablus; "cuperem alloqui", Junius & Tremellius; so Jarchi and Aben Ezra, and Ben Gersom.

Peradventure there should lack five of the fifty righteous,.... Or there should be but forty five; for Abraham perceived, by the Lord's answer, that there were not fifty righteous persons in the place: wilt thou destroy all the city for lack of five? Abraham proceeds gradually in his requests, and does not ask too much at once, lest he should not succeed: and he said, if l find there forty and five, I will not destroy it; that is, forty five righteous persons.

And he spake unto him yet again, and said,.... Being encouraged by such a gracious answer: Peradventure there shall be forty found there; forty righteous persons; and, from preceding passages, it must be supplied,"wilt thou destroy and not spare the place for their sakes?" and he said, I will not do it for forty's sake; but spare them for their sake.

And he said unto him, Oh, let not the Lord be angry, and I will speak,.... He feared, through his importunity, he should be wearisome to him and incur his displeasure; this being often the case among men, especially when inferiors are soliciting their superiors, and, not content with one favour, are pressing for more: Peradventure there shall thirty be found there; the abatement is larger than before; he only made an abatement of five at a time, now ten at once, and so he proceeds: and he said, I will not do it, if I find thirty there; not destroy the place for their sake.

And he said, behold now, I have taken upon me to speak unto the Lord,.... See Gill on Genesis 18:27, Peradventure there shall be twenty found there; wouldest thou destroy it, such a number being in it; or, wouldest thou spare it for their sakes? and he said, I will not destroy it for twenty's sake; if there were no more in it, I would spare it for their sake.

And he said, Oh, let not the Lord be angry, and I will speak yet but this once,.... This should be the last request he should make on this account, and therefore he desired he might be heard without any marks of his displeasure: Peradventure ten shall be found there: how would the place be dealt with then? would it be consumed or not? and he said, I will not destroy it for ten's sake; though no more righteous persons were found in it. Some of the Jewish writers say (g), he ended at ten, because he supposed there were ten righteous persons in Lot's family, Lot and his wife, and their four daughters, and their four husbands; but they forgot that two of Lot's daughters were unmarried, and how many he had married is not known; ten they say make a congregation, and wherever there are ten righteous persons, a place is saved for their sakes. (g) Bereshit Rabba, sect. 49. fol. 44. 3.

And the Lord went his way, as soon as he had left communing with Abraham,.... It is great and wonderful condescension for God to commune with a creature; it is an act of sovereignty how long he will continue to do so; communion with him always is not to be expected in this life; he communes for a while, and then leaves off and goes his way, see Jeremiah 14:8; the Son of God in an human form, as soon as he had done talking with Abraham, perhaps disappeared to him, and went his way to Sodom, for there we find him in the next chapter: and Abraham returned unto his place; to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah.