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Selected Verse: Genesis 18:21 - Strong Concordance

Verse	Translation	Text
Ge 18:21	Strong Concordance	I will go down [03381] now, and see [07200] whether they have done [06213] altogether [03617] according to the cry [06818] of it, which is come [0935] unto me; and if not, I will know [03045].
	King James	I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה, lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nah 1:8-9; Jer 4:27; Jer 5:10): כּלה is a noun, as Isa 10:23 shows, not an adverb, as in Exo 11:1. After this explanation, the men (according to Gen 19:1, the two angels) turned from thence to go to Sodom (Gen 18:22); but Abraham continued standing before Jehovah, who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah's judicial wrath to Jehovah's covenant grace (Kurtz), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah, but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by "communis erga quinque populos misericordia" (Calvin), but by the love which springs from the consciousness that one's own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: "sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui." There may be apparent folly in the words, "Wilt Thou also destroy the righteous with the wicked?" but they were only "violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum." For Abraham added, "peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive (נשׁא, to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein?" and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was "but dust and ashes" - "dust in his origin, and ashes in the end;" and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Gen 18:32) signifies "only this (one) time more," as in Exo 10:17. This "seemingly commercial kind of entreaty is," as Delitzsch observes, "the essence of true prayer. It is the holy ἀναίδεια, of which our Lord speaks in Luk 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own." With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah "went His way," that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten "righteous persons" in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה, lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nah 1:8-9; Jer 4:27; Jer 5:10): כּלה is a noun, as Isa 10:23 shows, not an adverb, as in Exo 11:1. After this explanation, the men (according to Gen 19:1, the two angels) turned from thence to go to Sodom (Gen 18:22); but Abraham continued standing before Jehovah, who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah's judicial wrath to Jehovah's covenant grace (Kurtz), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah, but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by "communis erga quinque populos misericordia" (Calvin), but by the love which springs from the consciousness that one's own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: "sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui." There may be apparent folly in the words, "Wilt Thou also destroy the righteous with the wicked?" but they were only "violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum." For Abraham added, "peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive (נשׁא, to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein?" and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was "but dust and ashes" - "dust in his origin, and ashes in the end;" and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Gen 18:32) signifies "only this (one) time more," as in Exo 10:17. This "seemingly commercial kind of entreaty is," as Delitzsch observes, "the essence of true prayer. It is the holy ἀναίδεια, of which our Lord speaks in Luk 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own." With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah "went His way," that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten "righteous persons" in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will go down now, etc. - A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves - Jarchi.

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⁷ At what instant [07281] I shall speak [01696] concerning a nation [01471], and concerning a kingdom [04467], to pluck up [05428], and to pull down [05422], and to destroy [06] it;

²³ Have I any pleasure [02654] at all [02654] that the wicked [07563] should die [04194]? saith [05002] the Lord [0136] GOD [03069]: and not that he should return [07725] from his ways [01870], and live [02421]?

⁸ I say [3004] unto you [5213], Though [1499] he will [1453] not [3756] rise [1453] and give [1325] him [846], because [1223] he is [1511] his [846] friend [5384], yet [1065] because [1223] of his [846] importunity [335] he will rise [450] and give [1325] him [846] as many as [3745] he needeth [5535].

¹⁷ Now therefore forgive [05375], I pray thee, my sin [02403] only this once [06471], and intreat [06279] the LORD [03068] your God [0430], that he may take away [05493] from me this death [04194] only.

³² And he said [0559], Oh let not the Lord [0136] be angry [02734], and I will speak [01696] yet [0389] but this once [06471]: Peradventure ten [06235] shall be found [04672] there. And he said [0559], I will not destroy [07843] it for ten's [06235] sake.

²² And the men [0582] turned their faces [06437] from thence, and went [03212] toward Sodom [05467]: but Abraham [085] stood [05975] yet [05750] before [06440] the LORD [03068].

¹ And there came [0935] two [08147] angels [04397] to Sodom [05467] at even [06153]; and Lot [03876] sat [03427] in the gate [08179] of Sodom [05467]: and Lot [03876] seeing [07200] them rose up [06965] to meet [07125] them; and he bowed [07812] himself with his face [0639] toward the ground [0776];

¹ And the LORD [03068] said [0559] unto Moses [04872], Yet will I bring [0935] one [0259] plague [05061] more upon Pharaoh [06547], and upon Egypt [04714]; afterwards [0310] he will let you go [07971] hence: when he shall let you go [07971], he shall surely [01644] thrust you out [01644] hence altogether [03617].

²³ For the Lord [0136] GOD [03069] of hosts [06635] shall make [06213] a consumption [03617], even determined [02782], in the midst [07130] of all the land [0776].

¹⁰ Go ye up [05927] upon her walls [08284], and destroy [07843]; but make [06213] not a full end [03617]: take away [05493] her battlements [05189]; for they are not the LORD'S [03068].

²⁷ For thus hath the LORD [03068] said [0559], The whole land [0776] shall be desolate [08077]; yet will I not make [06213] a full end [03617].

⁸ But with an overrunning [05674] flood [07858] he will make [06213] an utter end [03617] of the place [04725] thereof, and darkness [02822] shall pursue [07291] his enemies [0341].
⁹ What do ye imagine [02803] against the LORD [03068]? he will make [06213] an utter end [03617]: affliction [06869] shall not rise up [06965] the second time [06471].