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Genesis 18:23  (King James Version)
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<< Genesis 18:22   Genesis 18:24 >>


Genesis 18:23-25

Abraham knew his friend, God, pretty well: "Shall not the Judge of all the earth do right?" In a sense, he was throwing back to God the very understanding that he had of His holy, righteous character. He knew that in God's justice there could be no turning from what God is, and that His act toward Sodom and Gomorra would reflect what God is.

Well, there was probably never a more rhetorical question ever asked by a man on the earth. Even though Abraham knew a great deal about God, he may not have had a complete understanding of how far such an act like that is from God's character. There was never even a remote possibility that God would kill the innocent with the guilty in the city of Sodom.

God said, "Okay, I'll spare it for 50, 45, 40, 30, 20, 10. . . ." God could bargain like this because it is not in His mind to kill the innocent with the guilty. Why? Because for God to do that, He would have to cease being holy, and that is not possible. In essence, He would have to stop being God.

God is the supreme Judge of all the earth, and if He is unjust, there is no hope that justice will ever prevail. We know that human judges can be corrupted—they take bribes, they can be partial, they can be ignorant, and they can make mistakes. God, however, is never corrupt. No one can bribe Him. He refuses to show partiality. There is no respect of persons with Him. He never acts out of ignorance. He never makes mistakes.

John W. Ritenbaugh
Examples of Divine Justice



Genesis 18:23-25

God's justice is according to His righteousness, His holy character. Psalm 119:172 defines righteousness, stating "All Your commandments are righteousness." Those commandments reflect in writing the character of God.

What God does is always consistent with who and what He is, and what He has written. His righteousness is absolute purity. He is utterly incapable of an unholy, unrighteous, unjust act. For God to act unfairly, He would simply have to cease being God. It is totally impossible for Him to commit an injustice.

When Abraham uses the word "righteous" in verse 23, he is not saying, "Would You destroy the sinless with the wicked?" He means people who, through their fear of God and being conscientious, have kept themselves free from the iniquity of Sodom and Gomorrah. Abraham's concern was that there were people in the city we might consider to be really good citizens. They were not sinless, but if there was a fear of God in them, maybe they were trying with all their might to obey God, but they were caught up simply in being in the environment which God had decided He was going to destroy.

God does not always act with justice; sometimes He acts with mercy. That is what He did with Lot and his family. God acted with justice against the city because it was so corrupt, so evil, so filled with sin that it even offended God's sense of what is right and wrong. It even offended God's patience, His longsuffering. And so in justice He wiped the city off the map, but in grace and mercy He spared Lot, his wife, and two children.

Mercy is not justice, but neither is it injustice, because injustice would violate righteousness, and God always acts according to His holy character, which is total righteousness. Therefore mercy, which manifests kindness and grace, does no violence to righteousness, and we may see non-justice in God—which is mercy—but we never see injustice in God.

John W. Ritenbaugh
Justice and Grace



Genesis 18:23-25

Is God fair in His dealings with man? Consider this: Has God warned man what he is going to earn in the way of a death penalty if he sinned? Consider this list. In Exodus 21, we are warned that striking or cursing parents will result in death. In Leviticus 19, He says that if you desecrate a sacrifice, you are going to die. In Leviticus 24, He said that if you murder somebody, you are going to die. In Exodus 21, He says that if you kidnap somebody, you are going to die. In Leviticus 20, He says if you sacrifice a child in the fire, you are going to die. In Leviticus 24, He says, "If you take My name in vain—if you curse Me, if your use blasphemous statements about Me—you are going to die."

In Exodus 35, He issues the death penalty for breaking the Sabbath. In Leviticus 20, He issues the death penalty for consulting mediums. In Leviticus 20, He says that if you are practicing homosexuality, you are going to die. In Leviticus 20, if you practice incest, you are going to die. In Exodus 22, if you practice bestiality, you are going to die. In Deuteronomy 22, He says that if you rape somebody, you are going to die. In Deuteronomy 13, if you give a false prophecy, you are going to die.

In Exodus 22, if you practice sorcery, you are going to die. In Exodus 22, if you sacrifice to a false god, you are going to die. In Leviticus, if you commit adultery, you are going to die. In Numbers 4, if you desecrate a holy thing, you are going to die. In Numbers 16, if you disagree with God's judgment, you are going to die. In Leviticus 21, if you are a priest's daughter and you play the harlot, you are going to die.

This is only a partial list. God has clearly made known the penalty to mankind. Is God acting fairly? The penalty for some of these offenses really sounds harsh to modern minds. Death for a false prophecy? Death for committing adultery? Death for bestiality or homosexuality? All of these penalties are given in the Old Testament. By contrast, there is no corresponding list of penalties in the New Testament, which misleads some who are close to being biblically illiterate into thinking that they prefer the God of the New Testament to the God of the Old Testament. But the God of the New Testament is exactly the same Being as the God of the Old Testament; He says, "I change not" (Malachi 3:6). "Jesus Christ, the same yesterday, today, and forever" (Hebrews 13:8).

Those of us who are living under the New Covenant need to begin to think seriously about the way we conduct our lives, and especially in reference to our own relationship with God. We cannot deny that the New Testament list of capital offenses would appear to be a dramatic reduction from the Old. What we fail to consider is that the Old Testament list above is a massive reduction from what appears at the beginning of the Book, as in Genesis 18. The list, mainly out of Exodus, Leviticus, and Numbers, represents an astonishing measure of grace from how things began.

John W. Ritenbaugh
Justice and Grace




Other Forerunner Commentary entries containing Genesis 18:23:

Ephesians 4:1-3

 

<< Genesis 18:22   Genesis 18:24 >>



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