That be far from you 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 you: Shall not the Judge of all the earth do right?
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)
This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God James 2:23.
- The Destruction of Sodom and Amorah
9. גשׁ־<הלאה gesh-hāl'âh, "approach to a distant point," stand back.
11. סנורים sanevērı̂ym, "blindness," affecting the mental more than the ocular vision.
37. מואב mô'āb, Moab; מאב mē'āb, "from a father." בן־עמי ben-‛amı̂y, Ben-'ammi, "son of my people." עמון ‛amôn, 'Ammon, "of the people."
This chapter is the continuation and conclusion of the former. It records a part of God's strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abraham's history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.
23. 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 Pr 15:8; Jas 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Ro 3:5, 6), and many guilty cities and nations have been spared on account of God's people (Mt 5:13; 24:22).
Judge of the world, even the second person in the blessed Trinity, to whom that title and work is ascribed, as John 5:22,27 Ac 10:42 17:31. He speaks not this as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked; for he knew very well, and by his own experience, that there was not a just man upon earth, that did good and sinned not, Ecclesiastes 7:20, and therefore no such just man who did not for his own sin deserve that death and destruction which is the proper wages of sin, Romans 6:23. But he speaks not here of strict and rigorous justice, but of that moderate and equitable way which God is pleased to use with the sons of men, and of that right to temporal deliverances which by virtue of God’s gracious covenant and promise did accrue to pious and virtuous persons, especially in the times of the Old Testament, when temporal promises were more expressly and particularly made to good men.
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.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?
EXEGETICAL (ORIGINAL LANGUAGES)25. That be far from thee] An exclamation of deprecation, like “God forbid,” or the Lat. nefas tibi sit. LXX μηδαμῶς, Lat. absit a te. Cf. chap. Genesis 20:4, “Lord, wilt thou slay even a righteous nation?”
that so the righteous should be as the wicked] This was one of the great problems of religious thought in ancient Israel. The Book of Job is devoted to the consideration of this mystery of human life. Under a Divine Government of the Universe, should the innocent be consumed in the same overthrow as the evil-doer? If the Israelite’s sense of justice rebelled against the notion that suffering always implied sin, conversely it cherished the hope that the suffering of the innocent might vicariously be for the good of the community.
the Judge of all the earth] A very remarkable declaration that Jehovah is supreme throughout the world. Whether or not the writer admitted the existence of other gods in other lands, he here asserts the complete sovereignty of Jehovah: cf. Genesis 6:1 ff., Genesis 8:21-22, Genesis 11:1-9. This is not monotheism, but it is the stage next before it. The “Judge” of a Semitic people was ruler, judge, and advocate. God does not judge after the sight of the eyes, or the hearing of the ears, but righteous judgement. Cf. Deuteronomy 32:4; Isaiah 11:3.
do right] Lit. “do judgement.” The Judge (shôphêt) will do judgement (mishpât). This is the foundation of a moral belief.
“Righteousness is one, whether in God or in man. It would be wrong in a human judge or ruler to condemn the righteous with the wicked, or destroy them indiscriminately … The fact that God is God does not withdraw Him and His actions from the sphere of moral judgement. Nothing would be right in God because He is God, which would not be right in Him were He man” (Davidson, Theology of O.T. p. 130). This is one great contrast between the Christian and the Mahommedan view of God.Verse 25. - That be far from thee - literally to profane things (be it) to thee - nefas sit tibi = = absit a te! an exclamation of abhorrence, too feebly rendered by μηδαμῶς (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 be - as 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. Genesis 19:28; Numbers 21:20; Numbers 23:28). Abraham accompanied them some distance on the road; according to tradition, he went as far as the site of the later Caphar barucha, from which you can see the Dead Sea through a ravine, - solitudinem ac terras Sodomae. And Jehovah said, "Shall I hide from Abraham what I propose to do? Abraham is destined to be a great nation and a blessing to all nations (Genesis 12:2-3); for I have known, i.e., acknowledged him (chosen him in anticipative love, ידע as in Amos 3:2; Hosea 13:4), that he may command his whole posterity to keep the way of Jehovah, to practise justice and righteousness, that all the promises may be fulfilled in them." God then disclosed to Abraham what he was about to do to Sodom and Gomorrah, not, as Kurtz supposes, because Abraham had been constituted the hereditary possessor of the land, and Jehovah, being mindful of His covenant, would not do anything to it without his knowledge and assent (a thought quite foreign to the context), but because Jehovah had chosen him to be the father of the people of God, in order that, by instructing his descendants in the fear of God, he might lead them in the paths of righteousness, so that they might become partakers of the promised salvation, and not be overtaken by judgment. The destruction of Sodom and the surrounding cities was to be a permanent memorial of the punitive righteousness of God, and to keep the fate of the ungodly constantly before the mind of Israel. To this end Jehovah explained to Abraham the cause of their destruction in the clearest manner possible, that he might not only be convinced of the justice of the divine government, but might learn that when the measure of iniquity was full, no intercession could avert the judgment-a lesson and a warning to his descendants also.
LinksGenesis 18:25 Interlinear
Genesis 18:25 Parallel Texts
Genesis 18:25 NIV
Genesis 18:25 NLT
Genesis 18:25 ESV
Genesis 18:25 NASB
Genesis 18:25 KJV
Genesis 18:25 Bible Apps
Genesis 18:25 Parallel
Genesis 18:25 Biblia Paralela
Genesis 18:25 Chinese Bible
Genesis 18:25 French Bible
Genesis 18:25 German Bible