20 God continued, "The cries of the victims in Sodom and Gomorrah are deafening; the sin of those cities is immense. 21 I'm going down to see for myself, see if what they're doing is as bad as it sounds. Then I'll know." 22 The men set out for Sodom, but Abraham stood in God's path, blocking his way.
23 Abraham confronted him, "Are you serious? Are you planning on getting rid of the good people right along with the bad? 24 What if there are fifty decent people left in the city; will you lump the good with the bad and get rid of the lot? 25 Wouldn't you spare the city for the sake of those fifty innocents? I can't believe you'd do that, kill off the good and the bad alike as if there were no difference between them. Doesn't the Judge of all the Earth judge with justice?" 26 God said, "If I find fifty decent people in the city of Sodom, I'll spare the place just for them." 27 Abraham came back, "Do I, a mere mortal made from a handful of dirt, dare open my mouth again to my Master? 28 What if the fifty fall short by five - would you destroy the city because of those missing five?" He said, "I won't destroy it if there are forty-five." 29 Abraham spoke up again, "What if you only find forty?" "Neither will I destroy it if for forty." 30 He said, "Master, don't be irritated with me, but what if only thirty are found?" "No, I won't do it if I find thirty." 31 He pushed on, "I know I'm trying your patience, Master, but how about for twenty?" "I won't destroy it for twenty." 32 He wouldn't quit, "Don't get angry, Master - this is the last time. What if you only come up with ten?" "For the sake of only ten, I won't destroy the city." 33 When God finished talking with Abraham, he left. And Abraham went home.
Matthew Henry's Commentary on Genesis 18:20-33
Commentary on Genesis 18:16-22
(Read Genesis 18:16-22)
The two who are supposed to have been created angels went toward Sodom. The one who is called Jehovah throughout the chapter, continued with Abraham, and would not hide from him the thing he intended to do. Though God long forbears with sinners, from which they fancy that the Lord does not see, and does not regard; yet when the day of his wrath comes, he will look toward them. The Lord will give Abraham an opportunity to intercede with him, and shows him the reason of his conduct. Consider, as a very bright part of Abraham's character and example, that he not only prayed with his family, but he was very careful to teach and rule them well. Those who expect family blessings must make conscience of family duty. Abraham did not fill their heads with matters of doubtful dispute; but he taught them to be serious and devout in the worship of God, and to be honest in their dealings with all men. Of how few may such a character be given in our days! How little care is taken by masters of families to ground those under them in the principles of religion! Do we watch from sabbath to sabbath whether they go forward or backward?
Commentary on Genesis 18:23-33
(Read Genesis 18:23-33)
Here is the first solemn prayer upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham prayed earnestly that Sodom might be spared, if but a few righteous persons should be found in it. Come and learn from Abraham what compassion we should feel for sinners, and how earnestly we should pray for them. We see here that the effectual, fervent prayer of a righteous man avails much. Abraham, indeed, failed in his request for the whole place, but Lot was miraculously delivered. Be encouraged then to expect, by earnest prayer, the blessing of God upon your families, your friends, your neighbourhood. To this end you must not only pray, but you must live like Abraham. He knew the Judge of all the earth would do right. He does not plead that the wicked may be spared for their own sake, or because it would be severe to destroy them, but for the sake of the righteous who might be found among them. And righteousness only can be made a plea before God. How then did Christ make intercession for transgressors? Not by blaming the Divine law, nor by alleging aught in extenuation or excuse of human guilt; but by pleading HIS OWN obedience unto death.