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20. The cry of Sodom. The Lord here begins more clearly to explain to Abraham his counsel concerning the destruction of the five cities; although he only names Sodom and Gomorrah, which were much more famous than the rest. But before he makes mention of punishment, he brings forward their iniquities, to teach Abraham that they justly deserved to be destroyed: otherwise the history would not tend to instruction. But when we perceive that the anger of God is provoked by the sin of man, we are inspired with a dread of sinning. In saying that the “cry was great,”^{416416     “}Clamorem pro scelerum gravitate multiplicatum fuisse.” he indicates the grievousness of their crimes, because, although the wicked may promise themselves impunity, by concealing their evils, and although these evils may be silently and quietly borne by men; yet their sin will necessarily sound aloud in the ears of God. Therefore this phrase signifies, that all our deeds, even those of which we think the memory to be buried, are presented before the bar of God, and that they, even of themselves, demand vengeance, although there should be none to accuse.

21. I will go down now. Since this was a signal example of the wrath of God, which He intends to be celebrated through all ages, and to which he frequently refers in the Scripture; therefore Moses diligently records those things which are especially to be considered in divine judgments; just as, in this place, he commends the moderation of God, who does not immediately fulminate against the ungodly and pour out his vengeance upon them; but who, when affairs were utterly desperate, at length executes the punishment which had been long held suspended over them. And the Lord does not testify in vain, that he proceeds to inflict punishment in a suitable and rightly attempered order; because, whenever he chastises us, we are apt to think that he acts towards us more severely than is just. Even when, with astonishing forbearance, he waits for us, until we have come to the utmost limit of impiety, and our wickedness has become too obstinate to be spared any longer; still we complain of the excessive haste of his rigour. Therefore he presents as in a conspicuous picture, his equity in bearing with us, in order that we may know, that he never breaks forth to inflict punishment, except on those who are mature in crime. Now, if, on the other hand, we look at Sodom; there a horrible example of stupor meets our eyes. For the men of Sodom go on, as if they had nothing to do with God; their sense of good and evil being extinguished, they wallow like cattle in every kind of filth; and just as if they should never have to render an account of their conduct, they flatter themselves in their vices. Since this disease too much prevails in all ages, and is at present far too common, it is important to mark this circumstance, that at the very time when the men of Sodom, having dismissed all fear of God, were indulging themselves, and were promising themselves impunity, however they might sin, God was taking counsel to destroy them, and was moved, by the tumultuous cry of their iniquities, to descend to earth, while they were buried in profound sleep. Wherefore, if God, at any time, defers his judgments; let us not, therefore, think ourselves in a better condition; but before the cry of our wickedness shall have wearied his ears may we, aroused by His threats, quickly hasten to appease Him. Since, however, such forbearance of God cannot be comprehended by us, Moses introduces Him as speaking according to the manner of men.

Whether they have done altogether according to the cry of it.^{417417     “}Fecerint consummationem.” If they have brought it to a consummation. “Assavoir s’ils ont accompli.” If indeed they have accomplished, etc. — French Tr The Hebrew noun כלא (cala,) which Moses here uses, means the perfection, or the end of a thing, and also its destruction. Therefore, Jerome turns it, ‘If they shall have completed it in act.’ I have, indeed, no doubt but Moses intimates, that God came down, in order to inquire whether or not their sins had risen to the highest point: just as he before said, that the iniquities of the Amorites were not yet full. The sum of the whole then is; the Lord was about to see whether they were altogether desperate, as having precipitated themselves into the lowest depths of evil; or whether they were still in the midst of a course, from which it was possible for them to be recalled to a sound mind; forasmuch as he was unwilling utterly to destroy those cities, if, by any method, their wickedness was curable. Others translate the passage, ‘If they have done this, their final destruction is at hand: but if not, I will see how far they are to be punished.’ But the former sense is most accordant with the context.

22. But Abraham stood yet before the Lord. Moses first declares that the men proceeded onwards, conveying the impression, that having finished their discourse, they took leave of Abraham, in order that he might return home. He then adds, that Abraham stood before the Lord, as persons are wont to do, who, though dismissed, do not immediately depart, because something still remains to be said or done. Moses, when he makes mention of the journey, with propriety attributes the name of men to the angels; but he does not, however, say, that Abraham stood before men, but before the face of God; because, although with his eyes, he beheld the appearance of men, he yet, by faith, looked upon God. And his words sufficiently show, that he did not speak as he would have done with a mortal man. Whence we infer, that we act preposterously, if we allow the external symbols, by which God represents himself, to retard or hinder us from going directly to Him. By nature, truly, we are prone to this fault; but so much the more must we strive, that, by the sense of faith, we may be borne upwards to God himself, lest the external signs should keep us down to this world. Moreover, Abraham approaches God, for the sake of showing reverence. For he does not, in a contentious spirit, oppose God, as if he had a right to intercede; he only suppliantly entreats: and every word shows the great humility and modesty of the holy man. I confess, indeed, that at times, holy men, carried away by carnal sense, have no self-government, but that, indirectly at least, they murmur against God. Here, however, Abraham addresses God with nothing but reverence, nor does anything fall from him worthy of censure; yet we must notice the affection of mind by which Abraham had been impelled to interpose his prayers on behalf of the inhabitants of Sodom. Some suppose, that he was more anxious concerning the safety of his nephew alone than for Sodom and the rest of the cities; but that, being withheld by modesty, he would not request one man expressly to be given to him, while he entirely neglected a great people. But it is, by no means, probable that he made use of such dissimulation. I certainly do not doubt, that he was so touched with a common compassion towards the five cities that he drew near to God as their intercessor. And if we weigh all things attentively, he had great reasons for doing so. He had lately rescued them from the hand of their enemies; he now suddenly hears that they are to be destroyed. He might imagine that he had rashly engaged in that war; that his victory was under a divine curse, as if he had taken arms against the will of God, for unworthy and wicked men; and it was possible that he would be not a little tormented by such thoughts. Besides, it was difficult to believe them all to have been so ungrateful, that no remembrance of their recent deliverance remained among them. But it was not lawful for him, by a single word, to dispute with God, after having heard what He had determined to do. For God alone best knows what men deserve, and with what severity they ought to be treated. Why then does not Abraham acquiesce? Why does he imagine to himself that there are some just persons in Sodom, whom God has overlooked, and whom he hastens to overwhelm in a common destruction with the rest? I answer, that the sense of humanity by which Abraham was moved, was pleasing to God. Firsts because, as was becoming, he leaves the entire cognizance of the fact with God. Secondly, because he asks with sobriety and submission, for the sole cause of obtaining consolation. There is no wonder that he is terrified at the destruction of so great a multitude. He sees men created after the image of God; he persuades himself that, in that immense crowd, there were, at least, a few who were upright, or not altogether unjust, and abandoned to wickedness. He therefore alleges before God, what he thinks available to procure their forgiveness. He may, however, be thought to have acted rashly, in requesting impunity to the evil, for the sake of the good; for he desired God to spare the place, if he should find fifty good men there. I answer, that the prayers of Abraham did not extend so far as to ask God not to scourge those cities, but only not to destroy them utterly; as if he had said ‘O Lord, whatever punishment thou mayest inflict upon the guilty, wilt thou not yet leave some dwelling place for the righteous? Why should that region utterly perish, as long as a people shall remain, by whom it may be inhabited?’ Abraham, therefore, does not desire that the wicked, being mixed with the righteous, should escape the hand of God: but only that God, in inflicting public punishment on a whole nation, should nevertheless exempt the good who remained from destruction.

23. Wilt thou also destroy the righteous with the wicked? It is certain that when God chastises the body of a people, he often involves the good and the reprobate in the same punishment. So Daniel, Ezekiel, Ezra, and others like them, who worshipped God in purity in their own country, were suddenly hurried away into exile, as by a violent tempest: notwithstanding it had been said

‘The land vomiteth out her inhabitants, because of their iniquities,’ (Leviticus 18:25.)

But when God thus seems to be angry with all in common, it behoves us to fix our eyes on the end, which shall evidently discriminate the one from the other. For if the husband man knows how to separate the grains of wheat in his barn, which with the chaff are trodden under the feet of the oxen, or are struck out with the flail; much better does God know how to gather together his faithful people, — when he has chastised them for a time, — from among the wicked, (who are like worthless refuse,) that they may not perish together; yea, by the very event, he will, at length, prove that he would not permit those whom he was healing by his chastisements to perish. For, so far is he from hastening to destroy his people, when he subjects them to temporal punishments, that he is rather administering to them a medicine which shall procure their salvation. I do not however doubt, that God had denounced the final destruction of Sodom; and in this sense Abraham now takes exception, that it was by no means consistent, that the same ruin should alike fall on the righteous and the ungodly. There will, however, be no absurdity in saying, that Abraham, having good hope of the repentance of the wicked, asked God to spare them; because it often happens that God, out of regard to a few, deals gently with a whole people. For we know, that public punishments are mitigated, because the Lord looks upon his own with a benignant and paternal eye. In the same sense the answer of God himself ought to be understood, ‘If in the midst of Sodom I find fifty righteous, I will spare the whole place for their sake.’ Yet God does not here bind himself by a perpetual rule, so that it shall not be lawful for him, as often as he sees good, to bring the wicked and the just together to punishment. And, in order to show that he has free power of judging, he does not always adhere to the same equable moderation in this respect. He who would have spared Sodom on account of ten righteous persons, refused to grant the same terms of pardon to Jerusalem. (Matthew 11:24.) Let us know, therefore, that God does not here lay himself under any necessity; but that he speaks thus, in order to make it better known, that he does not, on light grounds, proceed to the destruction of a city, of which no portion remained unpolluted.

25. Shall not the Judge of all the earth do right? He does not here teach God His duty, as if any one should say to a judge, ‘See what thy office requires, what is worthy of this place, what suits thy character;’ but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie. Paul seems to have taken from this place the answer with which he represses the blasphemy of those who charge God with unrighteousness.

‘Is God unrighteous? Far from it, for how should there be unrighteousness with Him who judges the world?’
(Romans 3:5,6.)

This method of appeal would not always avail among earthly judges; who are sometimes deceived by error, or perverted by favor, or inflamed with hatred, or corrupted by gifts, or misled by other means, to acts of injustice. But since God, to whom it naturally belongs to judge the world, is liable to none of these evils, it follows, that He can no more be drawn aside from equity, than he can deny himself to be God.

27. Which am but dust and ashes. Abraham speaks thus for the sake of obtaining pardon. For what is mortal man when compared with God? He therefore confesses that he is too bold, in thus familiarly interrogating God; yet he desires that this favor may be granted unto him, by the Divine indulgence. It is to be noted, that the nearer Abraham approaches to God, the more fully sensible does he become of the miserable and abject condition of men. For it is only the brightness of the glory of God which covers with shame and thoroughly humbles men, when stripped of their foolish and intoxicated self-confidence. Whosoever, therefore, seems to himself to be something, let him turn his eyes to God, and immediately he will acknowledge himself to be nothing. Abraham, indeed was not forgetful that he possessed a living soul; but he selects what was most contemptible, in order to empty himself of all dignity. It may seem, however, that Abraham does but sophistically trifle with God, when, diminishing gradually from the number first asked, he proceeds to his sixth interrogation. I answer, that this was rather to be considered as the language of a perturbed mind. At first he anxiously labors for the men of Sodom, wherefore he omits nothing which may serve to mitigate his solicitude. And as the Lord repeatedly answers him so mildly, we know that he had not been deemed importunate, nor troublesome. But if he was kindly heard, when pleading for the inhabitants of Sodom, even to his sixth petition; much more will the Lord hearken to the prayers which any one may pour out for the Church and household of faith. Moreover, the humanity of Abraham appears also in this, that although he knows Sodom to be filled with vilest corruptions, he cannot bring his mind to think that all are infected with the contagion of wickedness; but he rather inclines to the equitable supposition, that, in so great a multitude, some just persons may be concealed. For this is a horrible prodigy, that the filth of iniquity should so pervade the whole body, as to allow no member to remain pure. We are, however, taught by this example, how tyrannically Satan proceeds when once the dominion of sin is established. And certainly, seeing the propensity of men to sin, and the facility for sinning are so great, it is not surprising that one should be corrupted by another, till the contagion reached every individual. For nothing is more dangerous than to live where the public license of crime prevails; yea, there is no pestilence so destructive, as that corruption of morals, which is opposed neither by laws nor judgments, nor any other remedies. And although Moses, in the next chapter Genesis 18:1, explains the most filthy crime which reigned in Sodom, we must nevertheless remember what Ezekiel teaches (Ezekiel 16:48,49,) that the men of Sodom did not fall at once into such execrable wickedness; but that in the beginning, luxury from the fullness of bread prevailed, and that, afterwards, pride and cruelty followed. At length, when they were given up to a reprobate mind, they were also driven headlong into brutal lusts. Therefore if we dread this extreme of inordinate passion, let us cultivate temperance and frugality; and let us always fear, lest a superfluity of food should impel us to luxury; lest our minds should be infected with pride on account of our wealth, and lest delicacies should tempt us to give the reins to our lusts.