Genesis 18:20-32 Commentary

Lectionary Connection:

This week’s Hebrew Scripture text pairs well as an example of Jesus’ teaching about prayer in Luke 11.  Abraham’s brash intervention on behalf of Lot and, by extension, to Sodom is the personification of Jesus’ teaching: “Ask and you will receive. Seek and you will find. Knock and the door will be opened to you.”  Additionally, God’s own willingness to involve Abraham and then to engage him in the exercise places God in the character of a loving parent eager to hear His child’s requests and to give good things. “If you who are evil know how to give good gifts to your children, how much more will the Heavenly Father give the Holy Spirit to those who ask him?”

Commentary:

God Intends to Intervene

In response to the rising cries reported in verse 20, God decides to investigate the situation down there in Sodom and Gomorrah.  This is the same phrase used in chapter 11, when the people are building the Tower of Babel.  God intends to intervene.  What is unique in this case is actually in the three verses preceding this text in which we are privy to God’s internal monologue.  Will God confide in Abraham, thus involving him in the plan?  Based on the terms of the covenant, God agrees to draw Abraham into the plan.  Although Sodom and Gomorrah fall decidedly outside the distinction of God’s chosen people (at this point, only Abraham and his relations), it is still right to include Abraham because the covenant extends such that “all people on earth will be blessed through you.” We are about to see an example of exactly that dynamic.

Sodom’s Injustice

You might say Sodom has a bit of a reputation, which is why it stood out to me so strangely to read God’s accusation against them.  Whereas the New International Version translates God’s speech in verse 20 like this: “The outcry against Sodom and Gomorrah is so great and their sin so grievous…” The Common English translation renders the same verses, “The cries of injustice from Sodom and Gomorrah are countless, and their sin is very serious!” Both versions are agreed that what is happening in that city is serious/grievous.  But what is it God hears from the city? Is it loud accusation against Sodom, as in “the outcry against”? Or is it the voices of those who are being oppressed, as in “the cries of injustice”?

The CEB Study Bible defends their choice by citing other texts that translate the same Hebrew phrase as “cries of injustice,” particularly Exodus 3:7 and Isaiah 5:7 and concludes: “The primary sin of Sodom and Gomorrah is the harsh treatment of their citizens, neighbors, and visitors.”  Robert Alter agrees that the Hebrew “is often associated in the Prophets and Psalms with the shrieks of torment of the oppressed.”  If we pair verse 20 with the lengthy text in Ezekiel 16, which says, “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy,” it is apparent that the sin of Sodom—like most human sin—is not just one thing.

Abraham Intends to Intervene

Nonetheless, the story continues with Abraham intent on intervening for the city.  This may be the first instance of Abraham living into the covenant promises given to him and, by extension, to the world in Genesis 12. Even if, as is widely believed, Abraham is mostly interceding with his relative Lot in mind, it is the case that others stand to be blessed by Abraham’s intention.

If we were filming this scene, we would be quickly transported to a courtroom.  Many of the images and the language choices seem to indicate Abraham in the position of a lawyer making his case.  “Abraham steps forward,” just like you might hear a judge address a lawyer, “Please approach the bench.” And then Abraham does more than step forward. He begins to speak as one who is, according to Robert Alter, “surprisingly audacious in the cause of justice, a stance that could scarcely have been predicted from the obedient and pious Abraham of the preceding episodes.”  He pleads for the cause of the innocent in the city, bargaining God down, as it were.  He addresses God as “the Judge of all the earth,” a phrase God similarly used in the preceding verses as God wrestles with what justice demands in this circumstance.

Indeed, Robert Alter picks up on just this unusual dynamic.  “Here, Abraham, aware that he is walking a dangerous tight rope in reminding the Judge of all the earth of the necessity to exercise justice, deploys a whole panoply of the abundant rhetorical devices of ancient Hebrew for expressing self-abasement before a powerful figure.” What is remarkable is that God entertains Abraham’s negotiation tactics, acquiescing to each request until Abraham settles on 20 righteous or innocent people in the city.  This number is likely not accidental.  As bold as he is, even Abraham can’t bargain below the 10 men that make up a “minion” by which a synagogue can be constituted in a city.

What is most interesting, then, about this passage (including the omitted first three verses) is God’s invitation to God’s people to wrestle with God over the task of discerning and doing justice. God is willing to involve us and eager to engage us in the task. The CEB Study Bible summarizes the negotiations like this: “Abraham’s willingness to challenge God when God’s rule appears unjust isn’t viewed as a lack of faith in God.”  Here I might interject God’s willingness to engage Abraham and Sarah in his promise even when the both laugh at the prospect of a miracle. Abraham’s actions in this case are “viewed as a legitimate religious act, one found also among the psalmists; the prophets; and Job’s speeches. In fact, here it only boosts Abraham’s reputation as one who appears unusually generous to others, even the citizens of Sodom. Abraham’s concern for Sodom’s people illustrates God’s promise that the blessings on Abraham and his descendants will overflow to their neighbors.”

If you are looking for a commentary on Hosea 1:2-10, here is one from 2022: https://cepreaching.org/commentary/2022-07-18/hosea-12-10/