Genesis 18:25 · Bible study
Genesis 18:25 Commentary: The Judge of All the Earth Do Right?
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore Abraham's bold appeal for divine justice: how can the Judge of all the earth destroy the righteous with the wicked?
Research Summary
- Meaning: Abraham argues that God’s justice demands distinguishing the righteous from the wicked in judgment.
- Key words: ḥalîlâ (far be it), tsaddîq (righteous), rāšā‘ (wicked), šāpaṭ (judge), mišpāṭ (justice).
- Main debate: Is Abraham appealing to strict justice (justice demands acquittal of the righteous) or to mercy and clemency (justice tempered by compassion)? Commentators differ.
- Theological theme: Theodicy, God’s justice and mercy in the face of collective judgment.
- Best use: A model of intercessory prayer grounded in God’s character, and a foundation for understanding God’s righteous judgment.
Translation Comparison
BSB Berean Standard Bible 2020
Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”
WEB World English Bible 2000
May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?”
KJV King James Version 1769
That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
ASV American Standard Version 1901
That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from thee: shall not the Judge of all the earth do right?
YLT Young's Literal Translation 1898
Far be it from Thee to do according to this thing, to put to death the righteous with the wicked; that it hath been--as the righteous so the wicked--far be it from Thee; doth the Judge of all the earth not do justice?'
Darby Darby Bible 1890
Far be it from thee to do so, to slay the righteous with the wicked, that the righteous should be as the wicked — far be it from thee! Will not the Judge of all the earth do right?
Douay-Rheims Douay-Rheims Bible 1899
Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked; this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.
Translations in other languages (10 available)
Lejos de ti el hacer tal, que hagas morir al justo con el impío, y que sea el justo tratado como el impío; nunca tal hagas. El juez de toda la tierra, ¿ no ha de hacer lo que es justo?
Longe de ti o fazer tal, que faças morrer ao justo com o ímpio e que seja o justo tratado como o ímpio; nunca faças tal. O juiz de toda a terra, não há de fazer o que é justo?
Faire mourir le juste avec le méchant, en sorte qu’ il en soit du juste comme du méchant, loin de toi cette manière d’ agir! Loin de toi! Celui qui juge toute la terre n’exercera-t-il pas la justice?
Das sei ferne von dir, daß du das tust und tötest den Gerechten mit dem Gottlosen, daß der Gerechte sei gleich wie der Gottlose! Das sei ferne von dir, der du aller Welt Richter bist! Du wirst so nicht richten.
Het zij verre van U, zulk een ding te doen, te doden den rechtvaardige met den goddeloze! dat de rechtvaardige zij gelijk de goddeloze, verre zij het van U! zou de Rechter der ganse aarde geen recht doen?
Lungi da te il fare tal cosa! il far morire il giusto con l’empio, in guisa che il giusto sia trattato come l’empio! lungi da te! Il giudice di tutta la terra non farà egli giustizia?”
Niech to nie będzie u ciebie, abyś uczynić miał rzecz takową, i zabił sprawiedliwego z niezbożnym, a żeby był sprawiedliwy, jako niezbożny. Niech to nie będzie u ciebie. Izali Sędzia wszystkiej ziemi nie uczyni sprawiedliwości?
не может быть, чтобы Ты поступил так, чтобы Ты погубил праведного с нечестивым, чтобы то же было с праведником, что с нечестивым; не может быть от Тебя! Судия всей земли поступит ли неправосудно?
將義人 與 惡人 同殺，將義人 與惡人 一樣看待，這斷不是 你 所行的。審判 全 地 的主豈不 行 公義嗎？」
Let such a thing be far from you, to put the upright to death with the sinner: will not the judge of all the earth do right?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 18:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Abraham is not teaching God but reasoning from His nature. Calvin writes that Abraham “does not teach God his duty” but “reasons from the nature of God, that it is impossible for Him to intend anything unjust.” The Cambridge Bible notes the rhetorical question “Shall not the Judge of all the earth do right?” is “the foundation of a moral belief”, the same standard of justice applies to God and humans. Gill adds that by “right” Abraham means not strict justice alone but “a mixture of mercy with justice, even moderation and clemency.” The Hebrew phrase ḥalîlâ (“far be it”) is a strong deprecation, like “God forbid.” All agree that Abraham’s appeal is rooted in who God is: the Judge of the whole earth, who cannot act against His own righteous character.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Appeal to God's inherent justice (Calvin): Abraham reasons from God's character, holding that God cannot swerve from righteousness.
- Appeal to mercy and clemency (Gill): Abraham means moderation and clemency, not strict justice, because 'summum jus summa injuria' (extreme law is extreme injustice).
- Legal appeal from human moral sense (Cambridge Bible): The same standard of justice applies to God and humans; the verse is the foundation of a moral belief.
What is clear: All traditions affirm that God's judgment is just and that He will not treat the righteous as the wicked, even if the full outworking of that justice is not always visible in this life.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Abraham's argument | Abraham reasons from God's character, not instructing Him. | Some see it as an appeal to strict justice (Calvin), others as an appeal to mercy (Gill). |
| Identity of 'the Judge of all the earth' | The phrase asserts Yahweh's universal sovereignty and moral perfection. | Cambridge Bible sees this as a stage before full monotheism; other traditions affirm complete monotheism. |
| Meaning of 'do right' (mišpāṭ) | God will act in accordance with justice. | Whether this refers to distributive justice (each according to deeds) or restorative justice (mercy within judgment). |
| Application to temporal vs. eternal judgment | God distinguishes between righteous and wicked ultimately. | Abraham expects this distinction in Sodom's immediate destruction; some apply it more broadly to God's final judgment. |
Historical & Cultural Context
The scene unfolds after the two angels depart for Sodom and “Abraham stood yet before Yahweh” (Gen 18:22). God had just revealed his intention to investigate Sodom’s outcry (v.21). Abraham steps forward not as a judge but as an intercessor, speaking with both boldness and humility, he calls himself “dust and ashes” (v.27).
In the ancient Near East, a “judge” was more than a courtroom figure. The Cambridge Bible explains that “the ‘Judge’ of a Semitic people was ruler, judge, and advocate.” So when Abraham calls Yahweh “the Judge of all the earth,” he is asserting God’s universal sovereignty and His responsibility to rule justly over all peoples, not just Israel. The Hebrew word shôfêt (judge) carries the idea of one who delivers and governs, not merely one who decides verdicts.
The repetition of ḥalîlâ, “far be it”, appears elsewhere in the Old Testament when someone recoils from a moral impossibility (e.g., Gen 20:4; 44:17). It expresses holy horror at the thought of God acting unjustly. The verse also raises the classic problem of theodicy: why do the righteous suffer with the wicked? The Book of Job wrestles with this same issue. God’s response to Abraham shows that He does distinguish: He agrees to spare Sodom if even ten righteous are found there (v.32). This reveals both His justice and His mercy.
Textual Notes
The consulted sources note no significant textual variants for Genesis 18:25. The Hebrew text is stable across manuscript traditions.
Reception History
Early Christian writers, such as Clement of Rome, drew on this verse to affirm God’s just character. Calvin used it to argue that God’s justice is not arbitrary but flows from His nature. Matthew Henry saw it as a model of bold intercessory prayer. In modern theological discourse, the verse is frequently cited in discussions of theodicy, providing a biblical foundation for the conviction that God cannot act unjustly. The phrase “Judge of all the earth” has been echoed in hymns and liturgies that celebrate God’s righteous rule over all nations.
Preaching This Verse
Three-point outline
- The Ground of the Plea: God’s Character as Judge. Abraham does not instruct God; he draws a conclusion from who God is, the perfectly just Judge of all the earth.
- The Heart of the Plea: Mercy within Justice. Abraham does not ask God to ignore sin but to spare the righteous from being swept away with the wicked.
- The Outcome of the Plea: God’s Gracious Answer. God engages Abraham’s argument and promises to spare the city for the sake of the righteous, showing He hears the intercessor.
Five-point outline
- Abraham Draws Near (v.23), He approaches God with reverent boldness.
- The Danger of Collective Judgment, To “kill the righteous with the wicked” is morally intolerable.
- The Horror of Injustice, “Far be it from you” is a cry that such action would contradict God’s nature.
- The Appeal to God’s Nature, “The Judge of all the earth” will surely do what is right.
- The Confidence in God’s Justice, The rhetorical question expects a firm “yes”, God will do justice.
Illustration hooks
- A parent standing before a judge pleading that their child be exempt from a city-wide penalty, not because the child is innocent of all wrongdoing, but because they do not deserve the same punishment as the guilty.
- A natural disaster that strikes a region, killing both believers and unbelievers. The question “Why do the righteous suffer with the wicked?” echoes in the aftermath.
- The tension we feel when we see injustice in the world and wonder if God sees and will act. Abraham’s prayer models how to bring that tension to God.
Questions your congregation is asking
- Why do bad things happen to good people? Does God see the difference?
- Can I pray as boldly as Abraham without being disrespectful toward God?
- If God is just, why does He allow the righteous to suffer along with the wicked in this life?
Leading a Discussion
This passage shows Abraham wrestling with God’s justice in the shadow of impending judgment. It raises questions about how God treats the righteous and the wicked, questions that still haunt us today. Use these questions to explore the text together.
Discussion questions
- What does Abraham’s repeated “far be it” tell us about what he believes is true of God?
- Why does Abraham appeal specifically to God’s role as Judge of all the earth? What does that title imply?
- How does verse 25 challenge the idea that God treats everyone the same, regardless of their character?
- In what ways do we see the tension between justice and mercy in our own world?
- How does God’s response to Abraham shape your understanding of prayer and God’s openness to our appeals?
- What does this passage reveal about God’s character, especially His commitment to righteousness?
- How can we hold together God’s judgment and His mercy, as Abraham does in his intercession?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:4 | The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he. |
| Job 8:3 | Does God pervert justice? Or does the Almighty pervert righteousness? |
| Job 8:20 | “Behold, God will not cast away a blameless man, neither will he uphold the evildoers. |
| Job 9:22 | “It is all the same. Therefore I say he destroys the blameless and the wicked. |
| Job 9:23 | If the scourge kills suddenly, he will mock at the trial of the innocent. |
| Job 34:17 | Should even one who hates justice govern? Will you condemn him who is righteous and mighty, |
| Job 34:19 | He doesn’t respect the persons of princes, nor respect the rich more than the poor, for they all are the work of his hands. |
| Psalms 11:5 | Yahweh examines the righteous, but his soul hates the wicked and him who loves violence. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that Abraham addresses the one he calls the Judge of all the earth either as God himself or as God’s direct representative. The patriarch’s argument rests on the certainty that the supreme Judge, whoever he is, must act with perfect justice because he judges all people.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Abraham is not instructing God about His duty but reasoning from God's unchangeable nature. Abraham remains perplexed yet holds firmly that the Judge of the world must act justly. This appeal works because God, unlike earthly judges, cannot be deceived, corrupted, or swayed from righteousness.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary presents Abraham's plea as a foundational moral belief: God, as the supreme Judge of all the earth, must act with the same righteousness He expects of human judges. This affirms that God’s sovereignty is inseparable from His justice, marking a crucial development toward a fully moral understanding of the divine.
Geneva Bible Notes Reformed 1599
Abraham appeals to God's own character as Judge of the whole earth, arguing that it would be completely unjust for a righteous judge to destroy the righteous along with the wicked. The core of the plea is that God's nature as the universal judge makes such a thing impossible.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Abraham is not demanding strict justice but pleading for merciful moderation. Abraham knew the righteous sometimes share temporal calamities with the wicked, yet he appeals to the Judge of all the earth to temper deserved wrath with clemency, not to deal by inflexible rules. This makes Abraham's plea a request for mercy within justice.
Lange's Commentary Reformed 1857
Lange argues the three visitors to Abraham do not represent the Trinity; the germ of that doctrine lies instead in the duality between Jehovah's heavenly nature and his visible form among the two angels. He also highlights Abraham's intercession as bold yet self-limiting, ceasing at ten righteous because prayer must respect moral boundaries.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that Abraham’s bold intercession grows directly out of God’s prior revelation of His purposes for Sodom. For Henry this exchange illustrates the pattern of all true communion: God first speaks through His word, then we respond in prayer, each act sustaining the other.