Genesis 18:21Meaning & Commentary from the Church Fathers

When the Lord addresses humanity, acknowledging that their sins are indeed significant and well-known, He emphasizes that judgment should not occur prior to the presentation of clear evidence. He states, "I will go down and see whether they do exactly what the cry against them that comes to Me is, or not; I will know." What does this mean? Is the God of the universe truly moving from one location to another? No, He most certainly is not. Rather, through this figurative language, He intends to warn us to exercise extreme caution, urging us not to condemn those who have sinned based on mere hearsay, nor to issue judgments in the absence of proof.

The Lord's words were not spoken out of ignorance of their sins. Earlier, He had declared, ‘Their sins are great’ (Genesis 18:20). However, His intention was to demonstrate to the judges the importance of not rendering judgment before thoroughly understanding the situation. If the All-Knowing One chose to appear as if He were uninformed, to avoid passing sentence before the full assessment, how much more should those in positions of judgment acknowledge their lack of complete knowledge and refrain from making pronouncements until they have carefully considered the evidence.

The Lord was fully aware of the transgressions of the people of Sodom, yet He spoke these words for your instruction, encouraging you to closely examine the wrongdoings of those you are about to judge. The Lord declares, "I will come down," and you should strive to do likewise. Approach with the diligence of a seeker, ensuring that no falsehood or hidden matter remains overlooked during your absence, for those distant may lack understanding. What is the outcry referred to by the Lord? All things voice their concerns to Him, and nothing escapes His notice; indeed, it appears that the atrocities of mankind call out! It was conveyed to Cain, "Your brother's blood cries out to me" (Genesis 4:10), signifying that your act of fratricide could not remain concealed but rather cries out to God. The cries arising from our iniquities appear to implore God—Who is inclined to forgive—that one day He will administer justice.

The idolaters, particularly the disreputable Manichaeans, would criticize us, implying that the God of the Law was unaware of the fate of those who dwelled in Sodom. In response, we contend with clarity that God perceives the righteous distinctly from the wicked. Concerning the righteous, it is stated: The Lord knows those who belong to Him (2 Tim. 2:19). As for the wicked, it is said: I never knew you; depart from Me, you workers of iniquity (Matt. 7:23). What is meant by I do not know you? - It signifies that I do not see My likeness reflected in you, nor do I recognize My image in you (Gen. 1:26). My justice discerns that within you there is conduct deserving of punishment, yet My mercy finds nothing that merits a crown.

"I will come down, that I may see" (Gen. 18:21). The Lord God, when informing His devoted servant Abraham of the outcry from Sodom that had "entered into His ears," declared, "I will come down to determine if the reports of their wickedness are indeed true.” It is truly remarkable that the All-Knowing God, of whom Sirach writes: "The eyes of the Lord are as bright as the sun, observing all the paths of men, discerning the secrets of the heart; all things are evident to Him, even those that have not yet occurred" (Sirach 23:27-29). Similarly, the Psalmist acknowledges, "Thy eyes have seen my unformed substance" (Psalm 138:16).

God, having manifested Himself to humanity in the likeness of a human, so that mankind might hear His teachings, also employs the mode of human communication. This mode serves as a source of edification due to its clarity and relevance to all people, even the most unlearned. The all-knowing and ever-present God declares, "I will come down, I will see. Come, I will see whether those great iniquities are being committed in Sodom and Gomorrah, of which the rumor ascends to Me." Within these statements lies the idea: "I do not accept the rumor at face value; I intend to verify the truth by my own inquiry." This serves as an instruction to us, warning against hastily believing accusations from slanderers, urging us not to swiftly condemn or punish our neighbors, nor to embrace severity and cruelty before we ascertain the truth of the claims against them. It reflects a tendency towards injustice, recklessness, and a lack of noble spirit to quickly trust the words of detractors, to become incensed at the slandered, and to rush towards vengeance without discerning the validity of the accusation. Often, the animosity of the wicked initiates harmful rumors, while the gullibility of the superficial causes these rumors to proliferate. The wicked fabricate lies and disseminate them among the thoughtless and weak-minded, transforming minor faults or errors into significant crimes through the addition of falsehoods and derogatory insinuations. Thus, virtue is misportrayed as sin, while flaws may be exaggerated into grievous offenses. Most malevolence does this to mask its own flaws: it casts a shadow over the actions of others, hypocritically misleading and condemning them to present its own deeds in a better light. We require discernment, caution, and the judgments mandated by God, so that falsehoods are not mistaken for truth, that the trivial does not gain undue significance, and that the forgivable does not become the unforgivable. An evil rumor must be evaluated with careful judgment. Through this, God exemplifies His divine approach: "The cry of Sodom and Gomorrah," He states, "shall be multiplied unto Me, and their sins shall be great. When I come down, I will see if their cries ascending to Me are justified." As the Omniscient One, He was fully aware of the sins of Sodom and Gomorrah, yet He adopts actions typical of limited beings to show us how to act within our constraints, refraining from the error of assuming the perspective of the Unlimited One, whose senses are never deceived or misled. When God hears the outcry from Sodom, He does not immediately resort to punishment but instead undergoes a thorough investigation of the situation, despite already knowing it completely. The neglect of judgment—essential for righteous and true action—leads to significant wrongdoing. Those devoted to vanity, rather than to holiness, to the welfare of humanity, or to God himself, repeatedly fall into this error. They fail to perceive the falsity of their actions, blinded by the allure of their mistaken beginnings. They commit injustices believing they are enacting what is right, executing horrific acts under the guise of justice or good deeds. "The way of the foolish ruleth before them," as the Scriptures remind us. A prominent example of such flawed reasoning can be seen in Pentephrius, the chief officer of Pharaoh, concerning the chaste and honorable Joseph. Pentephrius' wife harbored illicit desires for Joseph and, not content with rejection, falsely accused the innocent man out of spite. Pentephrius, without any inquiry or due diligence, imprisoned Joseph. For Pentephrius, this decision seemed both thorough and justifiable, so much so that he did not reconsider it during the extended duration of Joseph’s unjust imprisonment, until he was eventually released by God’s providential hand. It's no surprise that a pagan, unfamiliar with the true God, could err grievously in his judgment regarding a wrongful deed; even holy individuals succumb to such failures when they neglect to remember that action and punishment must follow a just examination. In this lapse, the Equal-to-the-Apostles Emperor Constantine wrongfully executed his virtuous son, Crispus, based on slander propagated by his stepmother, Fausta—echoing the incident with Joseph. Afterward, the truth was revealed, leading the emperor to profound sorrow and repentance for his rashness. Following the wrongful execution of the innocent, he was compelled to enact justice upon the guilty party—Fausta was put to death. Thus, two murders ensued: one just, one unjust, both born from the abandonment of God's judgment and a heedless conspiracy. In the account of St. John the Merciful, Patriarch of Alexandria, there is a cautionary tale: a monk walked through Alexandria for several days with a beautiful young woman. Many who observed them suspected misconduct and reported them to the patriarch. Without hesitation, the patriarch ordered both individuals to be seized, subjected to harsh punishment, and imprisoned. That night, the monk appeared to the patriarch in a dream, revealing his wounded back from the brutal punishment. "Is this pleasing to you, my lord?" he asked. "Is this how you have been instructed by the Apostle to shepherd the flock of Christ, 'not by constraint, but willingly, according to God’?" Recognizing his mistake as a man, the monk withdrew. Upon waking, the patriarch reflected on the dream, realized his error, and grieved for his hasty and unconsidered actions. The following morning, he requested to see the monk to verify the dream’s authenticity. The monk, struggling to move due to his numerous wounds, was eventually brought before him. The patriarch, witnessing his suffering, was struck by shock and could not find his voice. Once he regained composure, he implored the monk to remove his clothing to confirm the severe injuries he had seen in his dream. With great difficulty, the monk complied, revealing that he was a eunuch, a detail unrecognized due to his youthful appearance. Seeing the monk's tortured body filled the patriarch with remorse. He excommunicated those who had falsely accused the monk for three years and begged for forgiveness from the monk, stating, "Brother, forgive me, for I acted in ignorance. I have sinned against God and against you. However, you ought not to have been so openly seen with a maiden, lest others be tempted, given your monastic vocation." The monk humbly replied, "Believe me, my lord, I will share the truth with you. I was in Gaza, on my way to worship at the tomb of the holy martyrs Cyrus and John, when I met this maiden in the evening. She fell at my feet, pleading with tears to accompany me. I attempted to leave her, but she followed, saying, 'I implore you by the God of Abraham, who came to save sinners and judges the living and the dead, do not abandon me.' Concerned for her soul, I agreed to take her with me and instructed her in the holy faith. Upon reaching the tomb, I baptized her and intended to place her in a convent." The patriarch sighed, acknowledging, "How many hidden servants God possesses! Yet we, the wicked, remain unaware." He then shared the vision he had experienced in the night and offered the monk a hundred gold pieces, but the monk declined, stating, "If a monk trusts that God will provide, he has no need for gold; but if he values gold, he does not truly believe in God." Having expressed this, the monk paid his respects and departed. Through this sobering experience, the patriarch learned to be cautious in his judgments and taught the same to his flock. Among our spiritual afflictions stemming from the Fall is a lack of insight into our flaws, an inclination to conceal them, while simultaneously thirsting to expose, reveal, and punish the shortcomings of others. When we are unable to discover faults in others, or they do not exist, we often resort to fabrications, embellishing and reinforcing them with eloquent yet sharp words. We view our shortcomings as minimal and excusable, whilst striving to escalate those of our neighbors to deserving of every rebuke and punishment. This psychological malaise is particularly prevalent among those who neglect self-reflection, yet it can also afflict those who are attentive to their salvation. Vigilance over oneself is crucial to avoid falling prey to this illness. King David fell into grave sin and, like many who stray into deep moral abyss, could not reach a state of awareness or repentance for a considerable period. The Lord commanded the prophet Nathan to rebuke David. Nathan conveyed David's transgression using a parable, which shrouded both the sin and the sinner, while simultaneously prompting a call for judgment and consequence for the wrongdoer. When confronted, David pronounced a sentence far harsher than what the law warranted. Such is the peculiar nature of our fallen condition—seeking leniency for our own sins while desiring punishment for the transgressions of others. We need discernment and caution, particularly from within. Do not judge according to your own opinions, formed by hearsay or superficial observations; rather, emulate God, who stated, "The cry of Sodom and Gomorrah is multiplied unto Me, and their sins are great. But I will come down to see if the cries that reach Me are justified." We must ascertain the truth meticulously before condemning others, only doing so when warranted by law, and prohibiting unjust condemnation based solely on personal biases or hearsay. Envy, hatred, and slander have portrayed the most righteous, including the God-man, as the vilest of individuals. Just and God-pleasing judgment must precede all our actions towards our neighbors to prevent the condemnation of the innocent and to avoid meting out excessive measures for trifling faults. This divine judgment should govern all our actions, both inwardly and outwardly. The holy fathers refer to this judgment as spiritual reasoning, the principal virtue upon which the integrity and dignity of all other virtues depend. Virtue is capable of being misguided, and evil can masquerade as virtue. Our inherent goodness is intertwined with evil, tainting our moral compass; consequently, we cannot place our trust in the good intentions that arise within us. Our limitations and fallen nature necessitate that our actions be preceded by careful deliberation. The Monk Cassian the Roman conveys an insightful teaching from St. Anthony the Great regarding spiritual reasoning. One day, St. Anthony hosted holy elders from various hermitages and monasteries. They engaged in lengthy discussions, exploring what virtue aids a monk in avoiding self-indulgence and the snares of the devil. Some elders asserted that fasting and vigil are beneficial, as they refine thoughts and facilitate a closer connection with God. Others emphasized the importance of detachment from worldly possessions, as this allows the soul to transcend earthly concerns and draw near to God. Still, others highlighted almsgiving, supporting their argument with the words of the Lord: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." After hearing each perspective, St. Anthony replied, "All you have said is both necessary and beneficial for those seeking God; however, we cannot assign decisive value to these virtues, as we witness many who have dedicated their lives to fasting and vigil, secluded themselves in the wilderness, adhered to strict purity, and distributed their riches through almsgiving, only to later stray from virtue and succumb to sinful behavior or even abandon their faith. What accounts for their moral decline? In my estimation, it stems from a lack of spiritual reasoning. Reasoning teaches individuals to avoid excess in all endeavors and to walk a virtuous path. One must avoid both the pitfalls of extreme austerity and the dangers of excessive indulgence.

I will go and observe to determine if it has come to pass, etc. (1 Sam. 20: 33.) This indicates whether Sodom had reached the peak of its depravity, so entrenched in its wickedness that further patience was futile and correction became impossible. To align the mission to Sodom with God's all-knowing nature, we can understand that God, to justify His judgments and educate future generations, chooses to disclose to Abraham both the severity of Sodom's sinfulness and His own forbearance, culminating in His just judgment. It is His desire to unveil these truths through both spoken language and other clear signs.

The divine communication, as noted in the previous verse, takes on a human form, reflecting how He revealed Himself to Abraham as a man. In that earlier passage, He observes the transgressions of Sodom and Gomorrah from a distance and decides to pass judgment based on reports; however, here He expresses dissatisfaction with such detached observation. He wishes to witness firsthand the outcry that has reached Him. True to the nature of a fair judge, He refrains from rushing to a verdict on the wrongdoers, aiming instead to investigate the situation directly to determine whether these sins can truly go unpunished.