VERSE 1 Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day (~AYh; ~xoK. lh,aoh'-xt;P, bveyO aWhw> arem.m; ynEl{aeB. hw"hy> wyl'ae ar'YEw: [waw w/Niphal impf.3m.s. ra-ah see; appear + prep el w/3m.s.suff. + proper noun Yahweh + prep beth w/noun m.p.constr. elon oak + proper noun Mamre + waw w/pro.3m.s. hu he + Qal part.m.s.abs. yashab sit + noun m.s.abs. pethach opening, door + def.art.w/noun m.s.asbs. ohel tent]).

VERSE 2 When he lifted up his eyes and looked, behold, three men were standing opposite him (wyl'[' ~ybiC'nI ~yvin"a] hv'l{v. hNEhiw> ar>Y:w: wyn"y[e aF'YIw: [waw w/Qal impf.3m.s. nasha lift up + noun fem.dual constr.w/3m.s.suff. ayin eye + waw w/Qal impf.3m.s. ra-ah see + waw w/interj hinneh behold + adj.m.s.abs. shalosh three + noun m.p.abs. ish man + Niphal part.m.p.abs. natsab stand + prep al w/3m.s.suff.]; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth [hc'r>a' WxT;v.YIw: lh,aoh' xt;P,mi ~t'ar'q.li #r'Y"w: ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + waw w/Qal impf.3m.s. rutz run + prep lamedh w/Qal infin.constr.w/3m.p.suff. qara encounter, meet + prep min w/noun m.s.abs. pethach door + def.art.w/noun m.s.abs. ohel tent + waw w/hithpael impf.3m.s. shachah bow down + noun f.s.abs. eretz earth]),

VERSE 3 and said, "My lord, if now I have found favor in your sight, please do not pass your servant by (^D,b.[; l[;me rbo[]t; an"-la; ^yn<y[eB. !xe ytiac'm' an"-~ai yn"doa] rm;aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Adon Lord + part im if + interj na now + Qal perf.1s. matsa find + noun m.s.abs. chen favor, grace + prep beth w/noun f. dual constr.w/2m.s.suff. ayin eye + adv al not + interj na now + Qal impf.2m.s. abar pass by + prep min w/prep al by + noun m.s.constr.w/2m.s.suff. ebedh servant]).

VERSE 4 "Please let a little water be brought and wash your feet, and rest yourselves under the tree (#[eh' tx;T; Wn[]V'hiw> ~k,yleg>r; Wcx]r;w> ~yIm;-j[;m. an"-xQ;yU [Qal impf.3m.s. laqach take; "be brought" + interj na now; please + adj.m.s.constr. mi-at little + noun m.p.abs. mayim water + waw w/Qal imper.m.p. rachatz wash + noun f. dual constr.w/2m.p.suff. regel foot + waw w/Niphal imper.m.p. sha-an lean on; "rest" + prep tachath beneath + def.art.w/noun m.s.abs. etsah tree]);

VERSE 5 and I will bring a piece of bread, that you may refresh yourselves (~k,B.li Wd[]s;w> ~x,l,-tp; hx'q.a,w> [waw w/Qal impf.1s. laqach take/get/fetch + noun f.s.constr. path fragment + noun m.s.abs. lechem bread + waw w/Qal imper.m.p. sa-adh sustain, strengthen; "refresh" + noun m.s.constr.w/2m.p.suff. lebh heart; "yourselves"]; after that you may go on, since you have visited your servant [~k,D>b.[;-l[; ~T,r>b;[] !Ke-l[;-yKi Wrbo[]T; rx;a; [adv achar afterwards + Qal impf.2m.p. abar pass on + part ki + prep al above+ adv ken since + Qal perf.2m.p. abar pass by; "visited" + prep al + noun m.s.constr.w/2m.p.suff. ebed servant])."

And they said, "So do, as you have said (T'r>B;DI rv,a]K; hf,[]T; !Ke Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + part ken so + Qal impf.2m.s. ashah do + prep kaph w/rel.pro. asher what + Piel perf.2m.s. dabar speak])."

VERSE 6 So Abraham hurried into the tent to Sarah, and said (rm,aYOw: hr'f'-la, hl'h/aoh' ~h'r'b.a; rhem;y>w [waw w/Piel impf.3m.s. mahar hurry + proper noun Abraham + def.art.w/noun m.s.abs. ohel tent + prep el to + proper noun Sarah + waw w/Qal impf.3m.s. amar say], "Quickly, prepare three measures of fine flour, knead it and make bread cakes [tAg[u yfi[]w: yviWl tl,so xm;q, ~yais. vl{v. yrIh]m; [Pie limper.f.s. mahar hasten + adj.f.s.constr. shalosh three + noun f.p.abs. se-ah measure of flour/grain + noun m.s.abs. qamach meal flour + noun f.s.abs. soleth flour + Qal imper.f.s. lush knead + waw w/Qal imper.f.s. ashah make + noun f.p.abs. uhah disc of bread/bread cake])."

VERSE 7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it (Atao tAf[]l; rhem;y>w: r[;N:h;-la, !TeYIw: bAjw" %r; rq'B'-!B, xQ;YIw: ~h'r'b.a; #r' rq'B'h;-la,w> [waw w/prep el + def.art.w/noun m.s.abs. baqar herd + Qal perf.3m.s. ruts run + proper noun Abraham + waw w/Qal impf.3m.s. laqach take + noun m.s.constre. ben son + noun m.s.abs. baqar herd; w/preceeding word = "calf" + adj.m.s.abs. rak tender, soft + waw w/adj.m.s.abs. tobh good, choice + waw w/Qal impf.3m.s. nathan give + prep el to + def.art.w/noun m.s.abs. na-ar youth; "servant" + waw w/Piel impf.3m.s. mahar hasten + prep lamedh w/Qal infin.constr. ashah do; "prepare" + d.o. marker w/3m.s.suff.]).

VERSE 8 He took curds and milk and the calf which he had prepared (hf'[' rv,a] rq'B'h;-!b,W bl'x'w> ha'm.x, xQ;YIw: [waw w/Qal impf.3m.s. laqach take + noun f.s.abs. chem.-ah curd + waw w/noun m.s.abs. chalab milk; cheese + waw w/noun m.s.constre. ben + def.art.w/noun m.s.abs. baqar herd = "the calf" + rel.pro. asher which + Qal perf.3m.s. ashah do; "he had prepared"], and placed it before them; and he was standing by them under the tree as they ate [WlkeaYOw: #[eh' tx;T; ~h,yle[] dme[o-aWhw> ~h,ynEp.li !TeYIw: [waw w/Qal impf.3m.s. nathan give + prep lamedh w/noun m.p.constr.w/3m.p.suff. paneh face;l "before them" + waw w/pro.3m.s. hu he + Qal part.m.s.abs. amadh stand + prep al w/3m.p.suff. "by them" + prep tachath under + def.art.w/noun m.s.abs. etz tree + waw w/Qal impf.3m.p. akal eat]).

ANALYSIS: VERSES 1-8

1. Abraham’s hospitality forms the backdrop to the serious matter of Sodom.
2. The narrator of Genesis informs us that Yahweh appeared to Abraham "by the terebinth/oak trees of Mamre."
3. For other references to the oaks of Mamre see 13:18 and 14:13.
4. It was in this very place that Abraham is visited by a refugee from the rout of the kings of the plain bringing news of Lot’s captivity.
5. It was here God appeared to him after his separation from Lot and told him that the land was his (Gen. 13:18).
6. Here he built an altar.
7. In this place Abraham purchased a field where there was a cave (Machpelah) which was used as the burial place for the three patriarchs and their wives (Gen. 23:17, 19; 25:9; 35:27; 49:30; 50:13).
8. The timing of this event was summer and the time of day was mid-afternoon, as per the phrase "the heat of the day."
9. Abraham was taking siesta after his morning activities were suspended due to the intense heat.
10. Suddenly three men appeared "opposite him" out of nowhere.
11. Normally people would not have been moving about in this kind of heat.
12. He instantly identified them as supernatural in nature.
13. Appearing as men and the nature of their sudden appearance made them out to be something more than what they seemed to be.
14. They stood at some distance from Abraham’s tent, but close enough that he could discern their faces.
15. The narrator tells us that "he ran…to meet them" which is not something he would have done if the visitors were unrecognized.
16. He ran indicating that he was not infirm due to age.
17. Furthermore, he prostrated himself before them; again, not something he would have done if he did recognize them as divine agents.
18. His action in bowing himself to the ground would have been inappropriate if one of them was not divine (e.g. angel of the LORD; cf. Rev. 19:10; 22:8-9).
19. Bowing down is an act of worship (cf. 24:26; Ex. 20:5).
20. The subsequent narrative reveals Him to be the leader of the trio.
21. Had Abraham seen this man before?
22. Its hard to tell based on the lack of a physical description of the theophanies granted to Abraham up to this encounter.
23. Hagar would have recognized the leader of the trio, but there is no clear evidence that she was present when this event took place.
24. Perhaps the one who dramatically "went up" from Abraham in chap. 17 appeared as a man (e.g., Angel of Yahweh).
25. In any case, and contrary to what most commentators affirm, Abraham recognized the special nature of the unannounced visitors.
26. The time separation between the appearance in chap. 17 which gave him the bombshell announcement regarding the miracle of Isaac’s birth was in his thinking 24/7 as they say.
27. By this time he had had sufficient time to mull over the astounding promise of a heir in his old age by his wife Sarah.
28. By this time he was exercising faith in the divine promise rather than incredulity.
29. Sarah wasn’t quite there yet.
30. Abraham pleads for his would-be guests to not pass him by.
31. He pleads with them to stay awhile, if he is worthy of their company.
32. This again is not something he would have done if he regarded these three men as mere mortals and strangers.
33. He relates to them as if they were very special messengers and he covets their fellowship even if for a short visit.
34. "If I have found grace/favor" (Heb. Chen as with Noah in Gen. 6:8) clearly indicates an person in an inferior position.
35. Abraham’s greeting in vv. 3 & 4 is quite long by biblical standards and very deferential.
36. Again, not something one would do if the passer-bys were regarded as mortals and strangers.
37. Further evidence of a supernatural visitation is seen in the fact he addresses one of them as "My lord" (versus "sirs").
38. One of these visitors is singled out which lends to credence to recognition based on a prior encounter.
39. In any case, he recognizes from the outset one of the three as the leader.
40. "My lord" is vocalized in the MT in the way appropriate to addressing God, which in 15:2, 8 is translated in the NAS as "Lord God" but is actually "Sovereign Yahweh" used in addressing God by him.
41. In pressing them to stay Abraham addresses the leader whom He recognizes as divine.
42. Every thing in this eloquent greeting suggests loudly that Abraham knew the identity of at least the leader of the trio.
43. Following his solicitous welcome, Abraham offers them the usual treatment for weary travelers.
44. He offers them a drink of water, a bath for their feet (Lk. 7:14), and rest under a shade tree (v. 4).
45. His offer in v. 5 of "a morsel of bread" goes beyond the basics offered in v. 4, but not by much.
46. His offer of something like a pita roll appears to be a disguise for his real intentions of providing a feast.
47. Yet, if he knew who they were why would he not simply tell them that he planned on the spur of the moment to do something much more?
48. The answer is that he doesn’t want to appear overtly ostentatious considering the fact that he was well-to-do.
49. Abraham is not motivated by approbation.
50. Understatement is characteristic of generous believers in Scripture.
51. Knowing that such as these three were that they never hunger, or thirst or get weary, he nevertheless treats them overtly according to their appearance as humans and as the following verses make clear according to their dignity.
52. His final plea for them to stay awhile is seen in the words "since you have visited your servant."
53. As host/servant he is honored by their presence asks them to accept his hospitality.
54. His invitation is accepted in terms that would offend and startle most people.
55. "So do, as you have said" draws attention to the concept of "let your ‘yes’ be yes, and your ‘no’ no.
56. Upon their acceptance, Abraham shifts gears and springs into action.
57. Despite the midday heat, he hurries to Sarah, tells her to hurry, and runs to the lad, who in turn hurries (vv. 6-8).
58. His commands to Sarah are snapped out in four clauses.
59. His "morsel of bread" turns into a feast.
60. If a seah is about two gallons (de Vaux, Ancient Israel), "three seahs of the best wheat flour" would make a great quantity of bread, while to kill a fatted calf for just three visitors shows royal generosity when a lamb or a goat would have been more than adequate (cf. 2Sam. 12:4; Lk. 15:27-30).
61. The energetic preparations over, the meal is served.
62. As is the custom among the Bedouin, yogart or lebben is served with the bread and the meat.
63. Abraham the good host waits discreetly in the background, allowing his guests to enjoy the lavish banquet.

The Conversation

Second Birth Announcement (vv. 9-15)

VERSE 9 Then they said to him, "Where is Sarah your wife (^T,v.ai hr'f' hYEa; wyl'ae Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + prep el w/3m.s.suff. "to him" + interrog ayeh where + proper noun Sarah + noun f.s.constr.w/2m.s.suff. ishshah wife]?"

And he said, "There, in the tent (lh,aob' hNEhi rm,aYOw: [waw w/Qal impf.3m.s. amar say + interj hinneh behold; "There" + prep beth w/def.art.w/noun m.s.abs. ohel tent])."

VERSE 10 He said, "I will surely return to you at this time next year; and behold, Sarah your wife will have a son (^T,v.ai hr'f'l. !be-hNEhiw> hY"x; t[eK' ^yl,ae bWva' bAv rm,aYOw: [waw w/Qal impf.3m.s. amar say + Qal infin.abs. shub (re)turn + Qal impf.1s. shub (re)turn; with infinitive = "surely return" + prep el w/2m.s.suff. "to you" + part ki this w/def.art.w/noun both s.abs. eth time + adj.f.s.abs. chay living; "next"; literally, "the time of life" + waw w/interj hinneh behold + noun m.s.abs. ben son + lamedh w/proper noun Sarah + noun f.s.constr.w/2m.s.suff. ishshah wife])."

And Sarah was listening at the tent door, which was behind him (wyr'x]a; aWhw> lh,aoh' xt;P, t[;m;vo hr'f'w> [waw w/proper noun Sarah + noun m.s.abs.pethach opening, door + def.art.w/noun m.s.abs. ohel tent + waw w/pro.3m.s. hu which + adv.w/3m.s.suff. achar behind]).

VERSE 11 Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing (~yviN"K; xr;ao hr'f'l. tAyh.li ld;x' ~ymiY"B; ~yaiB' ~ynIqez> hr'f'w> ~h'r'b.a;w> [waw w/proper noun Abraham + waw w/proper noun Sarah + adj.m.p.abs. zaren old + Qal part.m.p.as. bo enter; "advanced" + prep beth w/noun m.p.abs. yom day; "age" + Qal perf.3m.s. chadal cease; "was past" + prep lamedh w/qal infin.constr. hayah to be + prep lamedh w/proper noun Sarah + noun both s.abs. orech path + prep kaph w/def.art.w/noun f.p.abs. ishshah woman, wife; here a plural; with preceding word = "way of women"]).

VERSE 12 Sarah laughed to herself, saying, "After I have become old, shall I have pleasure, my lord being old also (!qez" ynIdoaw: hn"d>[, yLi-ht'y>h' ytil{b. yrex]a; rmoale HB'r>qiB. hr'f' qx;c.Tiw: [waw w/Qal impf.3f.s. tsachaq laugh + proper noun Sarah + prep beth w/noun m.s.constr.w/3f.s.suff. qerebh midst; inner part; "to herself" + prep lamedh w/Qal infin.constr. amar say + adv achar after + Qal infin.constr.w/1s.suff. balah become old, worn out + Qal perf.3f.s. hayah be + lamedh w/1s.suff. + noun f.s.abs. aedenah pleasure from vb. adan luxuriate + waw w/noun m.s.constr.w/1s.suff. adon lord + Qal perf.3m.s. zaqen be old])?"

VERSE 13 And the LORD said to Abraham, "Why did Sarah laugh, saying, 'Shall I indeed bear a child, when I am so old (yTin>q;z" ynIa]w: dleae ~n"m.au @a;h; rmoale hr'f' hq'x]c' hZ< hM'l' ~h'r'b.a;-la, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep el + proper noun Abraham + interrog mah what? + adj.m.s.abs. zeh this + Qal perf.3f.s. tsachaq laugh + proper noun Sarah + prep lamedh w/Qal infin.constr. amar say + def.art.w/part aph yea, also + part umnam truly + Qal impf.1s. yaladh bear + waw w/pro.1s. ani I + Qal perf.1s. zaqen become old])?'

VERSE 14 "Is anything too difficult for the LORD (rb'D' hw"hy>me aleP'yIh] [interrog.part. w/Niphal impf.3m.s. pala be marvelous, wonderful + prep min from w/proper noun Yahweh + noun m.s.abs. dabar word; "thing"])?

At the appointed time I will return to you, at this time next year, and Sarah will have a son (!be hr'f'l.W hY"x; t[eK' ^yl,ae bWva' d[eAMl; [prep lamedh w/noun m.s.abs. mo-edh appointed place + Qal impf.1s. (re)turn + prep el w/2m.s.suff. "to you" + prep kaph w/noun both s.abs. eth time + adj.f.s.abs. chay life + waw w/prep lamedh w/proper noun Sarah + noun m.s.abs. ben son])."

VERSE 15 Sarah denied it however, saying, "I did not laugh"; for she was afraid (ha'rey" yKi yTiq.x;c' al{ rmoale hr'f' vxek;T.w: [waw w/Piel impf.3f.s. kachash fail, lie; "denied" + proper noun Sarah + prep lamedh w/Qal infin.constr. amar say + neg lo + Qal perf.1s. tsachaq laugh + part ki for + Qal perf.3f.s. yare fear]).

And He said, "No, but you did laugh (T.q.x'c' yKi al{ rm,aYOw: [ Qal perf.3f.s. amar say + neg lo + part ki since, certainly + Qal perf.2f.s. tsachaq laugh])."

ANALYSIS: VERSES 9-14

1. The meal is over and the conversation commences.
2. The purpose of the visit now becomes plain.
3. The scene actually concerns Sarah and the Lord.
4. The focus of this account and the promise of a son through Abraham and Sarah is different from 17:15-21 in that the promise is made directly to her.
5. In chap. 17 the promise was made to Abraham and in his astonished incredulity he fell down and laughed.
6. In this section Sarah laughs to herself inside the tent, and Abraham accepts the promise without protest.
7. In 7:19 the child is named Isaac, "he laughed," as a reminder of his father’s initial doubts.
8. Here, although the verb is used 4x, nothing is made of it.
9. Clearly the narrative assumes the etymology of Isaac from the previous chapter and sees not need to repeat it here.
10. "Where is your wife Sarah?" sounds like a straightforward question.
11. Abraham’s replies directly, "there in the tent."
12. If the three guests did not know where Abraham’s wife was how did they know her name?
13. The question is not a real question as the questioners knows the answer.
14. The question is rhetorical in nature like "Where is Abel your brother?" in 4:9.
15. The question was designed to perk Sarah’s full concentration on the conversation of the men.
16. The mention of her name certainly garnered her full attention.
17. The leader of the trio (the Lord) speaks in v. 10.
18. The Lord makes a remarkable announcement informing all concerned that "according to the time of life" He would "definitely return," that is, make a return visit to the home of Abraham and Sarah.
19. "Next year" as it is translated here occurs here, v. 14 and 2Kgs. 4:16,17 in a similar context.
20. The translation is wrong and misleading.
21. The literal rendering of the phrase translated "next year" in the NAS is: "according (kaph) to the time (eth) of life (chayyah).
22. Another visit is planned, but the verb (shubh) is used elsewhere of divine intervention (e.g., Zech. 1:3; Ps. 80:14) and this is the sense here.
23. The purpose of the visit is not stated only the result: "Sarah your wife will have a son."
24. The question is, is this return visit in connection with the birth of Isaac or something else?
25. The Lord did not appear in any fashion on the occasion of the birth of Isaac recorded in Gen. 21:1-7.
26. He did make an appearance on the occasion of the celebration in connection with the weaning of Isaac in Gen. 21:8-13.
27. The problem is with the translation "next year" as reflected in the NAS and NIV.
28. The word "year" (shanah) is not even found in v. 10 nor is the noun found in the face-to-face announcement to Sarah in v. 14 where the phrase is mistranslated (badly!).
29. What we have is literally; "according to the time of life" (see exegesis).
30. In the birth announcement given to Abraham in 17:19 regarding the timing of the birth of Isaac is expressed as "Sarah will bear a son to you at this season next year."
31. There the noun "year" occurs and is followed by the adjective "next" with the definite article.
32. Cf. Gen. 47:18 where "next year" is correctly rendered by the Hebrew ba-shanah ha-shenith (2^nd).
33. The promised return visit was not at the birth of Isaac but some nine months earlier when the miracle enabling Sarah to conceive took place.
34. Two separate but related items are mentioned in v. 10a: (1) the return visit "according to the time of life" and, (2) Sarah would give birth to a son.
35. The adjective chayyah means ‘living thing.’
36. We encountered it in 1:20 (aquatic life), 24, 28 (land creatures), 30 (insects and reptiles), 2:19 (mammals, birds).
37. The noun is used in a technical sense in 2:7 (neshemah).
38. The follow up visit would enable Sarah to conceive and what follows nine months later is "and behold, Sarah your wife will have a son."
39. The return visit would come very soon, and by very soon it would be a matter of days rather than weeks of months.
40. Very little time separated the appearance to Abraham in chap. 17 and the visit in this chapter.
41. So the translation as we have it in the NAS is very misleading.
42. The Lord did not show up on the occasion of Isaac’s birth, that is, the promise of a miracle child realized.
43. However, He did appear on the occasion of the miracle that reversed menopause in the humanity of Sarah (and Abraham) some nine months prior to Isaac’s birth.
44. So, "according to the time of life" here and in v. 14 (or "according to the time of the living thing") refers to the timing of the conception of Isaac in the 99^th year of Abraham and the 90^th year of Sarah.
45. The promised visit or return would be silent and invisible but real.
46. The attention focuses on Sarah who was listening "at the tent door" which was positioned directly behind the Lord (v. 10b).
47. In 17:17 it has already been stated that Sarah is ninety, so it seems superfluous to tell us again that she was "old" (v.11).
48. In the context of Genesis ninety is no great age.
49. At age about age 65 she is very attractive (12:11), a point assumed in chap 20 as well!
50. The reference to their both being "advanced in age" does not refer to what we commonly think; it refers exclusively to their both being sexually dead.
51. For her she had passed menopause ("past childbearing" or literally, "after the manner of women," e.g. no menstrual cycle), for him it meant sexual dysfunction.
52. But Sarah, not Abraham is the focus here.
53. Knowing the situation about Sarah, that she spent her childbearing years infertile and now she had passed the point of no return as every bearing a natural child, we might tend to excuse her silent laughter (v. 12).
54. On a human level we understand why she laughed within herself at God’s promise.
55. Abraham had apparently laughed out loud but kept his doubts to himself.
56. His incredulity was based on his wife’s condition (chp. 17).
57. Sarah keeps her emotions and thoughts hidden from ordinary perception.
58. She laughed to herself thinking, "After I am worn out, shall I have pleasure."
59. The pleasure she speaks of is of course sexual intercourse which was no longer possible since Abraham was "old also" as she depicts him.
60. He intimate thoughts recorded here about her condition and that of her husband has reference to the end of the sexual lives based on his dysfunction, not on hers.
61. Her situation precluded her every having a child.
62. The term she uses to describe her husband is "lord" which according to 1Pet. 3:6 demonstrated her mature acclimation to his authority and that even when she was not in fellowship.
63. Hopelessness underlies her doubts based on a lifetime of denial.
64. She exercises self-restraint by not openly expressing her doubts.
65. While the Lord speaks to Abraham in v. 13 He is really speaking for Sarah’s benefit.
66. If Sarah is astonished at the promise of a child, the LORD professes astonishment that she did not take Him at His word.
67. The phraseology of the Hebrew expresses divine surprise (accommodation).
68. The narrator was direct—past menopause; Sarah was dumbfounded—"I am worn out and my husband is old"—but the Lord is paraphrases her words as "Shall I even I give birth as I am old?"
69. What is most significant here is that He knows Sarah had laughed and what she thought even though He had His back to her and she was inside the tent.
70. This proves who He is and is the basis for the next remark (v.14).
71. "Is anything to difficult for the LORD?" is a rhetorical question and demands the answer no.
72. This episode illustrates divine omniscience and omnipotence.
73. "Too difficult" is used elsewhere of lawsuits too difficult for lower judges to handle (Deut. 17:8), of the impossibility of Ammon marrying Tamar (2Sam. 13:2) and of the unimaginable peace of Jerusalem (Zech. 8:6).
74. In Jer. 32:17 and 27 offer the closest parallels to v. 14 where divine omnipotence is affirmed.
75. Yahweh reaffirms His promise made to Abraham in 17:21 in v. 10, adding "at the appointed time I will return to you" repeated from 17:21.
76. Then follows the "according to the time of life" from v. 10.
77. The promised child will be a son.

Destruction of Sodom (18:16-19:29)

Scene 1: Abraham Unaware (v.16)

VERSE 16 Then the men rose up from there, and looked down toward Sodom (~dos. ynEP.-l[; Wpqiv.Y:w: ~yvin"a]h' ~V'mi WmquY"w: [waw w/Qal impf.3m.p. qum rise, arise + prep min w/adv sham there + def.art.w/noun m.p.abs. ish man + waw w/Hiphil impf.3p. shaqaph look down, overlook + prep al upon + noun both pl.constr. paneh face + proper noun Sodom]; and Abraham was walking with them to send them off [~x'L.v;l. ~M'[i %leho ~h'r'b.a;w> [waw w/proper noun Abraham + Qal part.m.s.abs. halak walk + prep im w/3m.p.suff. + prep lamedh w/Piel infin.constr.w/3p.suff. shalach send off]).

ANALYSIS: VERSE 16

1. From this verse to the end of chap. 19 we have the story of the destruction of Sodom.
2. It is arranged around eleven scenes.
3. The central scene is found at 19:12-13 where the angelic announcement of the destruction is presented.
4. The first scene (v.16), like the last scene (19:27-28) sees Abraham leaving his encampment and "looking out" from the hills of Hebron "over" the Dead Sea plain to the city of "Sodom."
5. But "the men looked out over Sodom" is the first inkling that they are interested in the city.
6. The discussion after the meal had been about Sarah’s impending pregnancy.
7. Abraham accompanied the three men on their way toward Sodom as a parting act of respect with no inkling of their plans.
8. But their look toward Sodom has already alerted the reader to what is in the offing.
9. Abraham has just received reaffirmation with respect to the promise of a son by his wife in his old age.
10. But his zeal for truth and real fellowship, plus his acting the part of a good host, impels him to stay close to his guests as long as is reasonable.
11. A characteristic of a topnotch believer is that he places himself in the best company and tends to be where he needs to be to be on the cutting edge of what God is up to.

Second Scene: A Divine Soliloquy (vv. 17-21)

VERSE 17 The LORD said, "Shall I hide from Abraham what I am about to do (hf,[o ynIa] rv,a] ~h'r'b.a;me ynIa] hS,k;m.h; rm'a' hA'hyw: [waw w/proper noun Yahweh + Qal perf.3m.s. amar say + def.art.w/Piel part.m.s.abs. kasha conceal, hide + pro.s. ani I + prep min w/proper noun Abraham + rel.pro. asher what + pro.1s. ani I + Qal part.m.s.abs. ashah do]),

VERSE 18 since Abraham will surely become a great and mighty nation (~Wc['w> lAdG" yAgl. hy<h.yI Ayh' ~h'r'b.a;w> [waw w/proper noun Abraham + Qal infin.constr. hayah become, be + Qal impf.3m.s. hayah + prep lamedh w/noun m.s.abs. goi nation + adj.m.s.abs. gadol great + waw w/adj.m.s.abs. atsum mighty], and in him all the nations of the earth will be blessed [#r,a'h' yyEAG lKo Ab Wkr>b.nIw> [waw w/Niphal perf.3p. barak bless; cognate noun is berek = knee + prep beth w/3m.s.suff. "in him" + noun m.s.abs. kol all + noun m.p.constr. goi nation + def.art.w/noun both s.abs. eretz earth])?

VERSE 19 "For I have chosen him, so that he may command his children and his household after him (wyr'x]a; AtyBe-ta,w> wyn"B'-ta, hW<c;y> rv,a] ![;m;l. wyTi[.d;y> yKi [part ki for + Qal perf.1s.w/3m.s.suff. yada know; "chosen" + part lema-an in order that, so that + rel.pro. asher + Piel impf.3m.s. tsawah command + d.o. marker + noun m.p.constr.w/3m.s.suff. ben son + waw w/do.marker + noun m.s.constr.w/3m.s.suff. bayith household + adv w/3m.s.suff. achare after] to keep the way of the LORD by doing righteousness and justice [jP'v.miW hq'd'c. tAf[]l; hw"hy> %r,D, Wrm.v'w> [waw w/Qal perf.3p. shamar keep + noun both s.abs. derek way + proper noun Yahweh + prep lamedh w/Qal infin.constr. ashah do + noun f.s.abs. tsedaqah righteousness + waw w/noun m.s.abs. mishepat justice], so that the LORD may bring upon Abraham what He has spoken about him [wyl'[' rB,DI-rv,a] tae ~h'r'b.a;-l[; hw"hy> aybih' ![;m;l. [part lema-an so that + Hiphil infin.constr. bo go, bring + proper noun Yahweh + prep al upon + proper noun Abraham + d.o. marker + rel.pro. asher what + Piel perf.3m.s dabar speak + prep al w/3m.s.suff.])."

VERSE 20 And the LORD said, "The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave (daom. hd'b.k' yKi ~t'aJ'x;w> hB'r'-yKi hr'mo[]w: ~dos. tq;[]z: hw"hy> rm,aYOw: [waw w/Qal perf.3m.s. amar say + proper noun Yahweh + noun f.s.constr. ze-aqah outcry + proper noun Sodom + waw w/proper noun Gomorrah + part ki for + Qal perf.3f.s. kabedh be heavy + waw w/noun f.s.constr.w/3m.p.suff. chatta-ah sin + part ki + Qal perf.3f.s. kabedh be heavy + adv me-odh exceedingly]).

VERSE 21 "I will go down now, and see if they have done entirely according to its outcry, which has come to Me; and if not, I will know (h['d'ae al{-~aiw> hl'K' Wf[' yl;ae ha'B'h; Ht'q'[]c;K.h; ha,r>a,w> aN"-hd'r]ae [Qal impf.1s. yaradh go down + interj na now + waw w/Qal impf.1s. ra-ah see + def.art.w/part ki w/noun f.s.constr.w/3f.s.suff. tse-aqah outcry + def.art.w/Qal perf.3f.s. bo go, come + prep el w/1s.suff. "to Me" + Qal perf.3p. ashah do + adv kalah entirely + waw w/part im if + neg lo + Qal impf.1s. yada know])."

ANALYSIS: VERSES 17-21

1. This second scene consists of a divine soliloquy (the act of talking to oneself).
2. It begins by describing God’s thought processes toward Abraham.
3. Yahweh, the leader of the trio, communicates His thoughts to the other two "men" in other words, He does not speak out loud so Abraham could hear His words!
4. It continues with a statement about concern for Sodom and Gomorrah.
5. In this regard it resembles the divine introspection regarding the Flood (6:5-13) imparting to the whole scene an ominous feel, though noting is made explicit about the fate of Sodom.
6. It is a characteristic of a true prophet that he is privy to the divine secrets (cf. Amos 3:7).
7. When the LORD asks, "Shall I hide from Abraham what I am about to do?" the question seems to be directed at the two "men" accompanying the LORD, who are members of the divine council (cf. Jer. 23:18).
8. The point of the question is whether Abraham is going to step into the circle of the divine deliberations that prophets enjoy.
9. Note the addition of the adjective "powerful" (cf. Num. 14:12; Deut. 9:14) and the substitution of "nations" for "families" and "clans" from the original promise in chap. 12.
10. These additions enhance the original promise.
11. "I have chosen" [lit. ‘known’] him" refers to the basis for Abraham’s selection to receive the promises connected with the covenant.
12. It based on divine omniscience or foreknowledge.
13. "To know" in the sense of election is seen in Amos 3:2.
14. The LORD goes on to explain that His choice was based on His knowing that Abraham would pass on to his "children" and "household after him the way of the LORD."
15. "May command" is translated as a subjunctive when in fact it should be translated as and indicative: "so that he will command…"
16. "The way of the LORD" includes the practice of "righteousness and justice."
17. The obligation of instructing children is reiterated in the Law (Ex. 12:25-27; Deut. 6:1-3, 20-25 as well as the wisdom literature (Prov. 1:7; 13:1).
18. Observing the LORD’s way is to keep His commands (cf. Job 23:11).
19. Here and in Ps. 18:21, it is identified with doing "righteousness."
20. The terms "righteousness and justice," frequently paired in the psalms, appear in Ezek. 18 (vv. 5, 19, 21, 27) and are probably making allusion to this verse in Genesis (v. 19).
21. God foreknew that Abraham would walk in righteousness and justice and that he would impart this standard to his sons and expanded household.
22. The promises associated with the covenant given to Abraham in Genesis 12 demand obedience for those under the covenant to be blessed in time and eternity.
23. Right and wrong, fair and unfair are concepts to follow based on knowing the commandments.
24. Abraham was quick to keep the commandment of circumcision in chap. 17.
25. Abraham’s personal blessing was based on the contingency of keeping the commandments set before him.
26. Doing righteousness is to execute the imperatives related to his time and place in the dispensation, and doing justice means to act in an even-handed fashion when dealing with others.
27. In other words, to avoid showing partiality.
28. Abraham executed the command to pass the truth on to his son and to his household.
29. He did not fail to pass on the whole counsel of God to his generation.
30. The commandments must be learned in order for the individual to do righteousness and justice (cf. Ps. 119:7, 71, 73).
31. With all the above in mind, it follows that he would need to know why God was about to act in judgment and wrath against the citizenry of the cities of the plain.
32. Righteousness and Justice constitute the "watchdog" of divine essence (cf. Ps. 33:5; 89:14; 97:2).
33. For Abraham and his descendants the avoidance of the sins (violence and sexual) that brought down Sodom and Gomorrah was a must.
34. "And Yahweh said" suggests that the words to follow were spoken out loud so that Abraham could hear them.
35. He notes the cities reputation: "outcry" refers to the protests of those who were victims of the violence associated with militant homosexuality running rampant in the streets of Sodom and Gomorrah during the nighttime hours.
36. Like the blood of Abel, unpunished sin cries out to heaven for vengeance (cf. 4:10).
37. The Greek equivalent of the noun "outcry" is boe and occurs in connection with the suffering brought on by the super rich of the last days (Jam. 5:4).
38. The Hebrew noun is ze-aqa occurring 3x in chaps 18 & 19 (Gen. 18:20,21; 19:13; cf. Job 34:28; 35:9, 12, 13).
39. The LORD describes the outcry as great and the sin as very serious is ominous, especially in light of the similar phraseology in 6:5, which presaged the Flood.
40. "I want to go down" (v. 21) sounds like "lets do down" of 11:7 that preceded divine judgment at Babel.
41. It is of course not the God needs to go down to confirm what He already knows, rather He is visiting it with a view to judgment.
42. It sounds like a foregone conclusion that He is visiting it with a view to judgment as seen in the words "if they have done entirely/altogether according to its outcry which has come to Me."
43. Homosexual rape is the basis for the "outcry" as the subsequent narrative will make plain.
44. The final "but if not" gives a glimmer of hope, and on this slender hope Abraham bases his plea.
45. Clearly, the language used by the LORD is language of accommodation as He possesses the attribute of omniscience.
46. Omniscience possesses the facts and righteousness and justice act accordingly.
47. In this instance the total annihilation of every living thing in the verdant cities of the plain is what +R and J called for based on what omniscience revealed.
48. Men do investigations and so the language here is anthropocentric even thought the leader of the trio knew the facts and the outcome.

Third Scene: Abraham’s Intercession for Sodom (vv. 22-33)

VERSE 22 Then the men turned away from there and went toward Sodom, while Abraham was still standing before the LORD (hw"hy> ynEp.li dme[o WNd,A[ ~h'r'b.a;w> hm'dos. Wkl.YEw: ~yvin"a]h' ~V'mi Wnp.YIw: [waw w/Qal impf.3m.p. panah turn + prep min w/adv sham there + def.art.w/noun m.p.abs. ish man + waw w/Qal impf.3m.p. halak walk + proper noun Sodom + waw w/proper noun Abraham + adv odh still + Qal part.m.s.abs. amadh stand + prep lamedh w/noun both p.constr. paneh face + proper noun Yahweh]).

VERSE 23 Abraham came near and said, "Will You indeed sweep away the righteous with the wicked (waw w/Qal impf.3m. nagash draw near + waw w/Qal impf.3m.s. amar say + def.art.w/part aph also, indeed + Qal impf.2m.s. saphah sweep (away) + adj.m.s.abs. tsadiq righteous + prep im with + adj.m.s.abs. rasha wicked, criminal])?

VERSE 24 "Suppose there are fifty righteous within the city (ry[ih' %AtB. ~qiyDIc; ~yVimix] vyE yl;Wa [adv ulay suppose + adv yesh there is, exists + adj. both p.abs. chamishshim fifty + adj.m.p.abs. tsadiq + prep beth w/noun m.s.constr. tawek midst + def.art.w/noun f.s.abs. ir city]; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it [HB'r>qiB rv,a] ~qiyDIC;h; ~yVimix] ![;m;l. ~AqM'l; aF'ti-al{w> hP,s.Ti @a;h; [def.art.w/par aph indeed, yea, also + Qal impf.2m.s. saphah sweep (away) + waw w/neg lo + Qal impf.2m.s. nasha lift up; "spare" + prep lamedh w/noun m.s.abs. maqom place + prep lema-an on account of, for the sake of + adj. both p.abs. hamishshim fifty + def.art.w/adj.m.p.abs. tsadiq righteous + rel.pro. asher which + prep beth w/noun m.s.constr.w/3f.s. qereb midst])?

VERSE 25 "Far be it from You to do such a thing (hZ<h; rb'D'K; tfo[]me ^L. hl'lix' [interj halilah far be it + prep lamedh w/2m.s.suff. "from You" + prep min w/Qal infin.constr. ashah do + prep kaph w/def.art.w/noun m.s.abs. dabar word = "a thing" + def.art.w/adj.m.s.abs. zeh this, such], to slay the righteous with the wicked, so that the righteous and the wicked are treated alike [[v'r'K' qyDIC;k; hy"h'w> [v'r'-~[i qyDIc; tymih'l. [prep lamedh w/Hiphil infin.constr. muth put to death; "slay" + adj.m.s.abs. tsadiq righteous + prep im with + adj.m.s.abs. rasha wicked + waw w/Qal perf.3m.s. hayah "are" + prep kaph w/def.art.w/adj.m.s. tsadiq + prep kaph w/def.art.w/adj.m.s.abs. rasha]).

Far be it from You (%L' hl'lix' [interj chalil far be it + prep lamedh w/2m.s.suff. "from You"])!

Shall not the Judge of all the earth deal justly (jP'v.mi hf,[]y: al{ #r,a'h'-lK jpevoh] [interrog part ha w/Qal part.m.s.abs. shaphat judge; "shall not the judge" + noun m.s.constr. kol all + def.art.w/noun both s.abs. eretz + neg lo + Qal impf.3m.s. ashah "deal" + noun m.s.abs. mishpaht justice])?"

VERSE 26 So the LORD said, "If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account (~r'Wb[]B; ~AqM'h;-lk'l. ytiaf'n"w> ry[ih' %AtB. ~qiyDIc; ~yVimix] ~dos.bi ac'm.a,-~ai hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + part im if + Qal impf.1s. matsa find + prep beth w/proper noun Sodom + adj. both pl.abs. hamishshim fifty + adj.m.p.abs. tsadiq + prep beth noun m.s.constr. tawek midst + def.art.w/noun f.s.abs. ir city + waw w/Qal perf.1s. nasha lift up; "spare" + prep lamedh w/def.art.w/noun m.s.abs. maqom place + part ba-abhur w/3m.p.suff. on account of])."

VERSE 27 And Abraham replied, "Now behold, I have ventured to speak to the Lord, although I am but dust and ashes (rp,aew" rp'[' ykinOa'w> yn"doa]-la, rBed;l. yTil.a;Ah an"-hNEhi rm;aYOw: ~h'r'b.a; ![;Y:w: [waw w/Qal impf.3m.s. anah answer + proper noun Abraham + waw w/Qal impf.3m.s. amar say + interj hinneh behold + part na now + Hiphil perf.1s. ya-al be determined; "I have ventured" + prep lamedh w/Piel infin.constr. dabar speak + prep el w/proper noun adon lord; sovereign + waw w/pro.1s. anoki I + noun m.s.abs. aphar dust + waw w/noun m.s.abs. eper ashes]).

VERSE 28 "Suppose the fifty righteous are lacking five, will You destroy the whole city because of five (ry[ih'-lK'-ta, hV'mix]B; tyxiv.t;h] hV'mix] ~qiyDIC;h; ~yVimix] !Wrs.x.y: yl;Wa [part ula suppose + Qal impf.3m.p. chaser lack + adj. both p.abs. hamishshim fifty + def.art.w/adj.m.p.abs. tsadiq righteous + adj.m.s.abs. chamishshah five + interrrog ha w/Hiphil impf.2m.s. shachath destroy + def.art/wprep w/adj.m.s. chamishshah five + d.o. marker + noun m.s.constr. kol + def.art.w/noun f.s.abs. ir city])?"

And He said, "I will not destroy it if I find forty-five there (V'mix]w: ~y[iB'r>a; ~v ac'm.a,-~ai tyxiv.a; al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Hiphil impf.1s. shachat destroy + part im if + Qal impf.1s. matsa find + adv sham there + adj. both p.abs. arba-im forty + waw w/adj.m.s.abs. chamishshah five])."

VERSE 29 He spoke to Him yet again and said, "Suppose forty are found there (~y[iB'r>a; ~v' !Wac.M'yI yl;Wa rm;aYOw: wyl'ae rBed;l. dA[ @s,YOw: [waw w/Hiphil impf.3m.s. yasaph do again + part odh again + prep lamedh w/Piel infin.constr. dabar speak + part el w/3m.s.suff. + waw w/Qal impf.3m.s. amar say + part ulay suppose + Niphal impf.3m.p. matsa find + adv sham there + adj. both pl.abs. arba-im forty])?"

And He said, "I will not do it on account of the forty (~y[iB'r>a;h' rWb[]B; hf,[/a, al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Qal impf.1s. ashah do + part ba-abur on account of + def.art.w/adj. both p.abs. arba-im forty])."

VERSE 30 Then he said, "Oh may the Lord not be angry, and I shall speak; suppose thirty are found there (~yvil{v. ~v' !Wac.M'yI yl;Wa hr'Bed;a]w: yn"doal; rx;yI an"-la; rm,aYOw: [waw w/Qal impf.3m.s. amar say + adv al not + part na now + Qal impf.3m.s. jussive charah be kindled (of anger) + prep lamedh w/proper noun Lord, Sovereign + waw w/Piel impf.1s. cohortative dabar speak + adv ulay suppose + Niphal impf.3p. matsa find + adv sham there + adj.m.p.abs. sheloshim thirty])?"

And He said, "I will not do it if I find thirty there (~yvil{v. ~v' ac'm.a,-~ai hf,[/a, al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Qal impf.1s. ashah do + part im if + Qal impf.1s. matsa find + adv sham there + adj.m.p.abs. sheloshim thirty])."

VERSE 31 And he said, "Now behold, I have ventured to speak to the Lord; suppose twenty are found there (~yrIf.[, ~v' !Wac.M'yI yl;Wa yn"doa]-la, rBed;l. yTil.a;Ah an"-hNEhi rm,aYOw: [waw w/Qal impf.3m.s. amar say + interj hinneh + part na now + Hiphil perf.1s. ya-al be determined + prep lamedh w/Piel infin.constr. dabar speak + prep el to + proper noun adon lord + part ulay suppose + Nipahl impf.3m.p. matsa find + adv sham there + adj.m.p.abs. esrim twenty])?"

And He said, "I will not destroy it on account of the twenty (~yrIf.[,h' rWb[]B; tyxiv.a; al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Hiphil impf.1s. shachath destroy, ruin + part ba-abur on account of + def.art.w/adj.m.p.abs. esrim twenty])."

VERSE 32 Then he said, "Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there (~v' !Wac.M'yI yl;Wa ~[;P;h;-%a; hr'B.d;a]w: yn"doal; rx;yI an"-la; rm,aYOw: [waw w/Qal impf.3m.s. amar say + adv al not + part na now + Qal impf.3m.s. jussive charah be kindled (of anger) + prep lamedh w/proper noun adon lord + waw w/Piel impf.1s. cohortative dabar speak + part ak surely (affirmative emphasis) + def.art.w/noiun f.s.abs. pa-am ste; "this once" + adv ulay suppose + Niphal impf.3p. matsa find + adv sham there + adj.f.s.abs. asharah ten])?"

And He said, "I will not destroy it on account of the ten (hr'f'[]h' rWb[]B; tyxiv.a; al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Hiphil impf.1s. shachath destroy + part ba-abur on account of + def.art.w/adj.f.s.abs. asharah ten])."

VERSE 33 As soon as He had finished speaking to Abraham the LORD departed, and Abraham returned to his place (Amqom.li bv' ~h'r'b.a;w> ~h'r'b.a;-la, rBed;l. hL'Ki rv,a]K; hw"hy> %l,YEw: [waw w/Qal impf.3m.s. halak walk + proper noun Yahweh + prep kaph w/rel.pro. asher "as soon as" + Piel perf.3s. kalah cease, finish + prep lamedh w/Piel infin.constr. dabar speak + prep el to + proper noun Abraham + waw w/proper noun Abraham + Qal perf.3m.s. shub (re)turn + prep lamedh w/noun m.s.constr.w/3m.s.suff. maqom place]).

ANALYSIS: VERSES 22-33

1. These verses constitute the third scene in which Abraham intercedes for Sodom.
2. It matches the ninth scene (19:17-22) in which Lot intercedes for Zoar.
3. In these verses Abraham puts in a sixfold plea for the city, each time accepted by the LORD.
4. Each time he asks, "Suppose there are x righteous"; every time God accedes to his plea.
5. There is a pattern in both the pleas and the replies.
6. Abraham starts off with a confident appeal in vv. 23-25 and ends with a hesitant "Do not be angry, my sovereign."
7. On the other hand, the LORD in every instance accepts his plead, the tone of His acceptance perceptibly cools.
8. He begins with the positive pair of words "If I find…I shall spare."
9. He ends with two more ominous pairs, "I shall not ruin it…on account of."
10. So it is not at all surprising that Abraham ends his intercession where he does; the tone of Yahweh’s reply conveys the feeling that He cannot be pushed much further.
11. The relationship between the three men in this chapter and the next is intriguing.
12. Initially it is said that "the LORD appeared" (v.1), but Abraham sees three men (v.2); there is also the alteration between singular and plural addresses in vv. 3-4.
13. Abraham regarded one as the leader.
14. The supernatural nature of the visitors becomes evident in their conversation, and the promise of a son confirms that one is the LORD.
15. All three arose from eating and all three set their gaze on Sodom (v.16).
16. One of the three (the leader) communicated to the other two silently in regards to Abraham: "Shall I hide from Abraham what I am about to do, etc. (vv. 17-19).
17. In v.22 it is made abundantly clear that one of the men is the LORD (v. 22b).
18. The other two separate company from the leader, leaving Him alone with Abraham.
19. The two companions of the LORD move on down the road leading to Sodom.
20. When they arrive in Sodom, they are called angels (19:1).
21. The LORD never entered Sodom in this anthropocentric form.
22. Perhaps the underlying presumption is that He did not need to enter the place to do what He was going to do and maybe that the place was to foul for His presence.
23. V. 23 begins with "Then Abraham approached and said" sounds redundant since he was already standing before Yahweh.
24. It may refer to his internal approach, for this is the first time in Scripture that a man initiates a conversation with God.
25. "Would you even sweep away the righteous with the wicked?" distinguishes between two opposite categories of humanity.
26. Most think that these two terms related solely to behavior.
27. First and foremost is that these two terms related to the salvation adjustment—those who are justified by faith (like Lot) and those who are whatever their behavior are still outside the plan.
28. All men are born enemies of God due to spiritual death brought on by the mere possession of an STA.
29. The righteous at its most basic level are those who possess imputed +R.
30. The wicked are those who are spiritual criminals living their lives in the prison of spiritual death.
31. We would say, "Would you sweep away believers with unbelievers?"
32. The presupposition of the OT is that "the LORD loves the righteous…but the way of the wicked He brings to ruin" (Ps. 146:8,9).
33. Abraham’s way of framing his question suggests that for the LORD to slay the righteous with the wicked would be a grave oversight as noted in v. 25.
34. The LORD accepts Abraham’s logic in v. 26.
35. "Spare" was the key word in Abraham’s plea (v.24).
36. The verb (nasha) means literally to "lift up."
37. As in to "lift up someone’s face" (19:2) is to show favor.
38. It is often followed by "sin/iniquity" as an object in which case it means "forgive."
39. Moses uses the same term in his intercession for Israel (Ex. 32:32).
40. "Fifty righteous" is the number Abraham starts with and worked down to ten.
41. It is not clear why he began with fifty; perhaps in a city as large as Sodom it would not be unreasonable to find fifty believers living there.
42. It would be wrong in Abraham’s estimation "to slay" (kill) both categories indiscriminately and apparently based on the LORD’s reply his logic holds up.
43. Note in vv. 27-28 Abraham’s polite diffidence, expressed in formal language, "I have ventured" (here and in v. 31 in Genesis), "I am dust and ashes," and "sovereign," and in only reducing the number by five.
44. Later he drops it by ten each time.
45. In v. 28 Abraham introduces the term "ruin/destroy" which is a key term in this story and the Flood story.
46. The third plea in v. 29 is the briefest and most colorless, as if Abraham feels that another five less will not make much difference.
47. But with the second round of three pleas, the tension rises, as the very conciliatory opening, "Oh, Sovereign do not be angry" introduces a request that the speaker regards as very important (cf. 31:35; 44:18; Ex. 32:32; Judg. 6:39), and then Abraham drops the threshold by ten (v.30).
48. Though Abraham’s request has the same polite diffidence as in v. 27, the reply has a slightly ominous ring (v. 31).
49. The LORD uses the term "ruin" introduced by Abraham, whereas on the previous occasion He used the more colorless "do" (v.30).
50. In Abraham’s final request (v. 32) he uses the same introduction as in v. 30 but with the promise that this would be his final plea—"I will speak only this once" (see exegesis).
51. Clearly he feels that he has reached the limit on what he dare ask.
52. And again his request is honored, albeit the same threatening language as in v. 31: "I shall not ruin it."
53. Abraham did not go further as he promised that he would only ask one final time to spare the place if there were ten righteous living in the city.
54. Abraham put the case so strongly against the indiscriminate slaughter of the righteous that every reader must wonder what God will do if there are fewer than ten righteous in Sodom.
55. The next few scenes will reveal that there are no righteous (e.g. believers) in Sodom except Lot.
56. Here Abraham does not mention Lot, but intercedes/prays for Sodom.
57. Clearly, Abraham’s inner motivation is the preservation of his nephew Lot.
58. But he basis his intercession on the possible number of believers that could conceivable be living in that awful place.