For the sake of one
Genesis 18: this chapter contains the J source’s version of the announcement of Isaac’s conception. On location at the oaks of Mamre three “men” happen by. At least, Abraham thinks them men, but one learns later (in the next chapter) that they are in fact God and two angels. Abraham shows himself hospitable to a fault: he “runs” to greet them and invite them in, “hastens” back to Sarah to get her to prepare a feast of cakes, “good” veal, curds, and milk. He evens stands by them while they eat. (All these facts become important in the next chapter, when they serve to contrast with Lot’s reception of the same two angels.)
One of them asks after Sarah by name, and on hearing that she is in the tent, announces that she will have a son. Overhearing, Sarah laughs in disbelief (because of her advanced age) – in the previous chapter Abraham was the one who laughed on hearing the news. The Lord (no longer just “one”) sternly asks Abraham why Sarah laughed – “is anything too wonderful for the Lord?” Sarah denies laughing: “I did not laugh”, she says out of fear, to which the Lord responds, “Oh, yes, you did laugh”. Fascinatingly, the Notes call this denial of denial “both dramatic and humorous”. One of my objectives in reading the Bible is to see if there is any mention anywhere of God having a sense of humour. This seems to indicate that he does. (Or at least, that the editor(s)/compiler(s) of Genesis did, I guess.)
Having finished their meal the divine visitors set off in the direction of Sodom, with Abraham accompanying them part of the way. God debates with himself whether he should inform Abraham of what he is about to do. He decides to do so, since he chose Abraham to “charge [all] to keep the way of the Lord by doing righteousness and justice” so that God can fulfil his promise to him. God informs Abraham that there is a “great outcry” against Sodom and Gomorrah, because of how “grave” their sin is. Hence, God says:
I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.
As the two angels carry on the rest of the way to the cities on the plain, God stays behind with Abraham, who engages him in diplomatic debate about justice of destroying everyone for the sin of some, inquiring whether God “will … indeed sweep away the righteous with the wicked”. “Shall not”, asks Abraham, “the Judge of all the earth do what is just?” First, he wants to know if God would spare the city if there were 50 righteous souls in it. When God affirms that he would, Abraham repeats his question several times, lowering the number each time, from 50 to 45, then 30, then 20, then 10 and finally, one. “For the sake of one I will not destroy it”, comes the answer, and Abraham is satisfied.
Point to ponder:
Of course haggling with God the way he does highlights Abraham’s privileged and special status in God’s eyes (and as patriarch), and also his blamelessness. God would presumably not allow a sinner to do the same. This is also why God informs him of his intended actions against the sinners of the plain. This, and the fact that Abraham is tasked with seeing to the righteousness of his people – and it is exactly their lack of righteousness and justice, and their failure to keep the way of the Lord, that has sealed the fate of the sinful cities.
I also find Abraham’s question absolutely justified. It can surely never be just for God to punish the innocent along with the guilty. (And so far, I don’t recall any mention of recompense in the form of an afterlife for anyone.)
Note:
- The Notes point out that there is also an element of humour in Abraham haggling with God about the number of righteous that would cause the city to be spared. An ancient and time-honoured custom is employed here about something rather more important than the usual trade goods.
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