Genesis Chapter 19

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395. GENESIS - Chapter Nineteen

"And there came two angels"

DESTRUCTION OF SODOM

This chapter records the frightful moral conditions of Sodom. It reveals how Lot was ensnared by his environment, so that his family had contracted marriages with the inhabitants; the vile conduct of the inhabitants; and the awful destruction of the city. Christ used the circumstances as being typical of those that will exist at his second coming.

Angelic Visitation At Even — Vv. 1-3. 

These verses provide the setting of the story. The two angels arrived at eventime, and the destruction came in the morning. Thus the chapter narrates the last terrible night of Sodom. Lot's condition in this evil city is described in 2 Pet. 2:6-9. It describes Lot as vexed from seeing and hearing the unlawful deeds of the people. Disturbed at the environment in which he found himself, he should have withdrawn from such a place. Instead, doubtless dominated by his wife and family (Luke 17:32), he remained there. As the fate of Sodom is set forth twice in Scripture as an example for these times (2 Pet. 2:6; Jude 7), it will be found profitable to consider all references to it in Scripture (and they range from Genesis to Revelation) and so create a word-picture of the conditions in the evil city, the attitude one should adopt in the face of the repetition of like conditions today, and its fate in view of impending judgments on the modern world.

VERSE 1

"And there came two angels" — See note on Ch. 18:22. The R.V. renders: "the two angels came..."

"To Sodom" — The name of the city can signify Scorched.

"At even" — Typically this points forward to the evening of Gentile times when modern Sodom shall come up for judgment. See Isa. 17:14.

"And Lot" — His name signifies Veiled; his spiritual vision was blurred.

"Sat in the gate of Sodom" — He could not appreciate the full effects of his action in taking his family into Sodom. He sat in the gate as judge (v. 9) involving himself in the civil society of this wicked city. This is indicative of his folly. He should have remained separate from the men of Sodom; in fact he should never have entered the city. Already he had received one warning when the forces of Chedorlaomer had taken the city. At that time, he had been saved through the intervention of Abram, but subsequently made his way back into the city, and now was found among its honoured citizens, in a position of authority. In that position, he seems to have remonstrated with the Sodomites, and certainly was distressed by the evil circumstances occurrent (2 Pet. 2:6-9). Perhaps he attempted a reformation through legislation; if so, the narration shows the fallacy of such attempts. See Isa. 26:9-10. Lot's position as a citizen of Sodom was the final step in his decline. See notes Gen. 13:7.

"And Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground" — The courtesy that he extended to these two strangers was made on behalf of Sodom. Though Lot was worldly enough to live in Sodom, he was righteous enough to loathe its ways (2 Pet. 2:7).

VERSE 2

"And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways" — Lot, like Abraham, extended hospitality to "angels unawares" (Heb. 13:2). As subsequent events showed, this turned out to his great profit.

"And they said, Nay" — There was no desire on their part to partake of the hospitality of Sodom, and Lot had greeted them as its representative.

"But we will abide in the street all night" — Their refusal of Lot's hospitality      may also have stemmed from their knowledge of the uncongenial conditions existing in Lot's divided household. Lot's wife had no desire to leave the city in spite of its wickedness; and his "modern" permissive daughters and sons-in-law saw little wrong with its environment. Perhaps they looked upon Lot as old fashioned, and not "with it."

VERSE 3

"And he pressed upon them greatly; and they turned in unto him, and entered into his house;" — Lot was appalled at the suggestion that the two strangers should remain in the streets of the city all night. He knew the evil and unsavory conditions that operated in Sodom after dark. Like many modern cities, it was not safe for people to frequent these places once the sun had set. Therefore he urged them more vehemently to accept the hospitality he was so willing to offer.

"And he made them a feast" — Abraham had sought the co-operation of his wife to that end; but Lot's wife is conspicuous by her absence in these arrangements. This suggests a lack of co-operation in the home.

"And did bake unleavened bread" — Again the narrative represents Lot as doing this, and it is silent concerning his wife. In fact, her speech is not recorded anywhere in Scripture, though graphic reference is made to her influence (cp. Luke 17:32). Unleavened bread would be baked more quickly than leavened bread; but the fact that the account specifies this item would suggest that there is some other significance to it. Perhaps Lot prepared unleavened bread for his visitors to imply the purity of his household.

"And they did eat" — They accepted his hospitality, and thus placed themselves under a measure of obligation to Lot.

Extreme Wickedness As Night Draws On — Vv. 4-11.

Under the cover of night the gross wickedness of Sodom reached its climax. The men of the city, having observed Lot conduct his guests to his home, probably gave the most evil interpretation to the action. The city was noted for the most vile form of sexual perversion, and they may have considered that Lot was as they were. Not only so, but Lot was far from popular in that city, and the men probably took a delight in putting him in fear, and in molesting the visitors he had with him. Therefore sexual perversion and revenge probably account for the unnatural, vile and violent reaction of the men of the city towards the angelic visitors. Christ observed: "men love darkness rather than light, because their deeds (are) evil" (John 3:19). As darkness spread over that wicked city so the full enormity of the conduct of the people became apparent. It was now obvious why Lot was so insistent that the two visitors should not remain in its streets all night!

VERSE 4

"But before they lay down, the men of the city, even the men of Sodom" — The word "men" is enoshim, and relates to weak, mortal men, or to morally depraved men.

"Compassed the house round" — Just before bedtime, Lot and his visitors became aware of a commotion outside the house. It was being assaulted by a multitude of the men of Sodom of every age, fired with bestial lust. The famed sin of the city was displayed to the angels in all its ugliness and violence. The men demanded that the strangers be delivered to them so they could engage in homosexual acts with them, a sin which has become known as sodomy. This unnatural vice which derives its name from this incident, subsequently was viewed in Israel as the lowest depth of moral perversion and corruption (Lev. 18:22; 20:13,23; Ezek. 16:50; Jud. 19:22. Cp. also Rom. 1:24-27). This shocking conduct justified the Divine indictment upon the city (Gen. 13:13; 18:20), and helps to illustrate the comment of Peter concerning Lot (2 Pet. 2:7-8). But Lot showed great weakness in remaining in such an environment when he could have left, thus jeopardising the future of his family.

"Both old and young, all the people from every quarter" — This term is to be understood in a relative sense, as indicative of all ages and classes, both old and young (v. 4), small and great (v. 11). In fact, homosexuality was common in Sodom, and accepted as the normal way of life as it is in parts of the world today. Moreover, where such sexual depravity is evident, every moral consideration is abandoned, and violence becomes the order of the day. That was the case in Sodom, and it is so today. Violence among homosexuals seems to be a characteristic of their perversion.

VERSE 5

"And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us that we may know them" — This means carnal knowledge (cp. Gen. 4:1). The demand was shamelessly made as if it were a right (cp. Isa. 3:9). Christ declared that "as it was in the days of Lot" "even thus shall it be in the day when the Son of man is revealed" (Luke 17:28-30). The flood of lewd literature, the prevalence of pornography, the cheapening of the marriage tie, the legalising of homosexuality, abortion and kindred sins, that are features of modern life, witness to the literality of his prediction. As Lot lived on the eve of divine judgment against Sodom, so we live at the coming of the Great Judge who will bring the salvation of all who "vex their righteous soul" (2 Pet. 2:8) because of present evil.

VERSE 6

"And Lot went out at the door unto them" — Lot acted with admirable courage to protect the guests who had accepted his hospitality. Eastern customs required that a man who took a stranger under his care was bound to defend him at the expense of life itself. Lot was prepared to do that, and in doing so contributed to his own salvation. The word door is pethach, and signifies doorway.

"And shut the door after him" — Here the word is deleth and signifies the leaf of the door, the swinging door itself. In shutting the door behind him, Lot again acted with great courage. He sought to protect his guests, and so boldly faced the violent, lust-craved mob. This was a very heroic attitude to adopt.

VERSE 7

"I pray you, brethren, do not so wickedly" — This was a conciliatory rebuke, designed to pacify and to restrain; but it did neither. It was followed by a proposition that is hard to justify if it is to be accepted literally.

VERSE 8

"Behold now, I have two daughters which have not known man" — These were evidently the two daughters that escaped the city with Lot, as distinct from those already married (v. 14).

"Let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes" — If accepted literally, this infamous suggestion would reveal how completely the Sodomic environment had influenced Lot. But was his suggestion meant to be taken seriously? Could Lot have made it, not to be acted upon, but as a form of reproach, to bring home to the Sodomites the enormity of their conduct! The men evidently viewed it in that light, for they took issue with Lot for acting as judge against them (v. 9). In support of a literal interpretation of his words, it is sometimes alleged, in defence of Lot, that he was bound by the custom of the time to defend his guests at the risk of his own life; but even so, that would not justify him purchasing their safety at the sacrifice of his daughters.

"Only unto these men do nothing; for therefore came they under the shadow of my roof — Again the word "men" is enoshim, indicating that at that stage Lot had no idea of their angelic status. In giving them hospitality, he had guaranteed their protection; thus his appeal.

VERSE 9

"And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them." — "Get out of the way" indicates that there was a threat in the demand. There is no word for fellow in the original.

Sodom: The Example

The sin of Sodom and the destruction of the city is set forth in Scripture as an example for all time (2 Pet. 2:6; Jude 7). References to the judgment are found throughout the Bible (cp. Rev. 11:8), and when they are drawn together they provide a typical foreshadowing of the conditions that are now developing throughout the world. Today, on a scale never known to history, with greed, brutality, beastliness and criminal instincts in the ascendancy, the history of Sodom is being repeated, and the world is heading towards a terrible crisis, in which, as in the case of that evil city, the political heavens and earth together with the elements thereof, shall be overwhelmed as by fire.

Sodom's greatest sin was not merely the prevalence of immorality, but the attitude of the people towards it. It was committed without shame or any attempt to hide it. Isaiah implies that rewards were given for new forms of perversion (Isa. 3:9). The people openly supported the wicked in opposition to the righteous, or to any demands for moderation of evil (Jer. 23:14). They manifested pride induced by "fulness of bread and abundance of idleness" (Ezek. 16:49).

These are all characteristics of the modern world in its developing wickedness indicating the truth of Christ's words predicting the conditions that would appertain in the day of his coming (Luke 17:28-30). When "darkness" covers the earth (Isa. 60:1-2) then the grossest wickedness will be manifested as it was in Sodom, justifying the severest judgment by the Almighty.

"This one" is an expression of contempt, as if the leaders of the mob were scornfully pointing at Lot. The Berkeley Version renders this: "This fellow came here as an immigrant and he keeps acting as a judge." Lot was ill at ease in view of the Sodomic environment (2 Pet. 2:7-8), and evidently tried to correct it. Perhaps that was why the angels found him in the gate of the city: the position normally taken by judges and prominent citizens. If that was what he attempted, it proved an utter failure, as any attempt today, on the part of saints, to correct prevailing political and social abuses, is bound to end in failure. Saints must look to Christ's coming to effect such changes.

"And they pressed sore upon the man, even Lot" — They attacked him violently and apparently he resisted sturdily

"And came near to break the door" — They attempted to smash the remaining barrier between them and the two angels.

VERSE 10

"But the men put forth their hand, and pulled Lot into the house to them, and shut to the door" — The two angels now took the situation in hand, and came to the rescue of Lot. The word for "door" is deleth, as in v. 9, and relates to the swinging door. Having pulled Lot back into the house, they closed the door upon the mob.

VERSE 11

"And they smote the men that were at the door of the house with blindness, both small and great" — Here the word sanverim denotes dazzlings, or deceptions from excessive brightness. The word does not signify natural blindness, but a loss of sight, or confusion of vision induced by some external means. Perhaps there was a shining forth of divine glory in light which confused their vision.

"So that they wearied themselves to find the door" — They would hardly have done this if suddenly they had been afflicted with physical blindness, but they may well have done so if some sudden shining forth of glory temporarily confused their vision. There will be a shining forth of glory at Christ's return, that will temporarily confuse the men of Sodom (see Rev. 11:8; 17:14).

Fear In The Night — Vv. 12-14 

It now becomes obvious to Lot that his guests are messengers from God! He listens with consternation to their warning of impending destruction. The influence of Sodom had rubbed off on to the members of his family as he realises, and he fears that they might be involved in the general calamity.

VERSE 12

"And the men said unto Lot" — There was no need for them to press the investigation further. The moral condition of Sodom was abundantly clear. Nor was any further explanation needed as far as Lot was concerned. The circumstances had revealed that his guests were no ordinary men; but messengers of doom from God.

"Hast thou here any besides? son in law, and thy sons, and thy daughters" — Here was opportunity to make up Abraham's ten righteous persons if possible. The invitation demonstrated that "the Judge of all the world shall do right." The mention of Lot's relations indicates that there were at least ten related to Lot. See note on Ch. 18:32.

"And whatsoever thou hast in the city, bring them out of this place" — The RSV renders this "whomsoever," identifying it with persons, not with property. Yahweh always shows special care for the family of the righteous (see Isa. 44:3; 65:23; Acts 2:39; 16:32-33). Yahweh's care of such is implied in Ezekiel's Temple prophecy. Mention is made of "strangers" who will find inheritance in the land with Israel after the flesh though Gentiles generally will be excluded from living in the holy land (Ezek. 47:22-23). These "strangers" are mortals because they "beget children," yet they are given special privileges over those of other Gentiles, for they dwell in the land. Who are they? The answer seems to be, the children of believers living at Christ's return, who have not reached the age of responsibility to accept Christ, but who receive privileges as the offspring of the accepted saints. After the judgment, they will have the great privilege of being in the land and having the benefit of an upbringing under the supervision of their immortal parents (cp. Isa. 65:23). At the same time, they will not be permitted to presume upon their privilege. As they develop to an age of discretion, they will have to accept the Truth in doctrine and practice if they are to worship in the Sanctuary (Ezek. 44:9), and in that day, such worship will be compulsory. Their actual salvation, therefore, will depend upon their own attitude towards the Divine call.

That principle was brought home to Lot. The angels showed a preference towards him because of his relationship to Abraham, and his endorsement of Divine principles, and therefore, they were prepared to extend a special opportunity to the members of his family to separate themselves from a city doomed to destruction; but they had to act for themselves (see vv. 14, 26). The command was: Bring them out of this place. That is also the command of the Gospel today. God is prepared to grant people a position of privilege if they recognise that there is no future in the way of flesh, and to act upon the invitation: "Come out from among them, and be separate." He sets this forth as a condition of sonship, so that only those who act in accordance with the command, can claim such a relationship with God (see 2 Cor. 6:14-18). Prior to the destruction of Babylon the Great, after the overthrow of Gog in the land, the call will go forth to the natural seed of Abraham: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities" (Rev. 18:4-5). These words are reminiscent of those spoken to Lot, as is also the description of mystical Babylon's overthrow, for the surrounding people are said to "see the smoke of her burning" (Rev. 18:18). In the narrative before us, therefore, Lot represents those relations of Abraham whose eyes are veiled to the Truth, but who will be "plucked out of the burning" because of the intercession of his Son.

VERSE 13

"For we will destroy this place" — There was no future for Lot in Sodom, so that he would have been much better off with Abraham in comparative isolation. Nor is there any future for saints in the world of Gentilism. They are as strangers and pilgrims in the world. They "use this world, as not abusing it; for the fashion of this world passeth away" (1 Cor. 7:31). For "the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever" (1 John 2:17). That being the case, they "look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). The overthrow of Sodom is set forth as an example of the destruction that will overwhelm the wicked. See Jude 7; Psa. 11:5-6. 

"Because the cry of them is waxen great before the face of Yahweh" — This speaks of the mounting clamour of sin, as today.

"And Yahweh hath sent us to destroy it" — Cp. 2 Pet. 2:6; 3:9-15.

VERSE 14

"And Lot went out, and spake unto his sons in law" — There was an urgency about the matter, so Lot went out seeking his relations in the darkness of the night, in spite of the risk attached to so doing. He appealed to the husbands of his daughters because the latter were subordinate to them. The fact that his children had contracted marriages in Sodom shows how completely the family had been drawn into its social activities.

"Which married his daughters" — The word laqach signifies to take either in espousal or in marriage. It is frequently used for the latter. However, Josephus states that they were to marry Lot's daughters, but had not as yet done so. It is hardly likely that Lot would have risked the dangers of the street if that were the case, and the most likely explanation is that they were married. The mention by the angels of "sons and daughters" beside the two unmarried daughters in the home (v. 12) strongly suggests this.

"And said, Up, get you out of this place; for Yahweh will destroy this city" — This was the peremptory message that the distraught Lot delivered to the surprised members of his family as he burst in upon them. But it was too late for such an appeal. It will be too late to educate our families in the Truth when Christ returns; "now is the day of salvation"; now is our moment of opportunity. Let us not put off our responsibilities in that regard.

"But he seemed as one that mocked unto his sons in law" — Peter also warned that similar scoffers would arise at the end of the Age (2 Pet. 3:3-4).

Escape In The Dawn — Vv. 15-22 

With the dawning of a new day, the time for judgment came to Sodom, as the appearance of the Sun of Righteousness (Mal. 4:1-2) will bring judgment upon Babylon the Great. Nevertheless, there was mercy blended with severity, as there will be in the future.

VERSE 15

"And when the morning arose" — The word shachar signifies the dawn. The dawning of that day of judgment for the city, and escape for Lot, foreshadowed the dawning of the future Age in which the Sun of Righteousness shall shine forth from the political heavens (Mal. 4:1-2). 

"Then the angels hastened Lot" — A state of complete depression seems to have settled upon Lot. He had hurried through the dark streets of the doomed city seeking to save his family, conscious of the lost opportunities of the past, and now the dread realisation came to him that the greater part of his family were lost. His life seemed completed wasted.

"Saying, Arise, take thy wife, and thy two daughters, which are here" — The margin gives the literal Hebrew: which are found. This implies that the others were lost. Lot had failed as a true father to them.

"Lest thou be consumed in the iniquity of the city" — It was imperative that he separate himself from the doomed city if he desired salvation. The same will apply at the coming of the Lord before the destruction of Babylon the Great (see Rev. 18:4). Those who refuse to separate themselves will be swallowed up in the destruction that will overcome the world, even as the inhabitants of Sodom were involved in the overthrow of that city.

VERSE 16

"And while he lingered" — Lot was reluctant to leave his relations, and this would have been his ruin, but for his attendants.

"The men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; Yahweh being merciful unto him" — The word merciful, in its Hebrew form, chemlah, signifies gentleness, compassion, pity, commiseration. In Isa. 63:9 it is rendered pity. Yahweh extended compassion and pity to Lot in the misery and destitution to which he had been reduced.

"And they brought him forth, and set him without the city" — He had left Abram a wealthy man (Gen. 13:5); but he left Sodom absolutely destitute. The world can rob us of our riches both material and spiritual, emphasising the truth of Christ's exhortation in Matt. 6: 19-20.

VERSE 17

"And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life" — They were now beyond the city limits. The "he" referred to relates to the angel that led Lot out from the city. The word for life is nephesh, soul.

"Look not behind thee" — Christ offers the same advice to those fleeing from mystical Sodom (Luke 9:62). "This one thing I do," declared Paul, "forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13-14). Lot was exhorted to forget his possessions and relations; that also is an aspect of Christ's Bride that will commend her to her husband (Psa. 45: 10-11).

"Neither stay thou in all the plain" — Lit. the circle: the circuit of cities south of the Dead Sea in those days.

"Escape to the mountain, lest thou be consumed" — The mountains west of this area would lead to Hebron, Mamre and the encampment of Abraham.

VERSE 18

"And Lot said unto them, Oh, not so, my Lord" — The word is Adonai, a plural word signifying rulers, and including both angels.

VERSE 19

"Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die" — Lot was deeply appreciative of the mercy of Yahweh in sending His angels to save him from the impending judgment, but he was unaware of the magnitude of the disaster that was to come. 

Doubtless he was tired out with the exertions of the night before, and the depression of feelings that had overcome him, so that he felt that escape to the mountains was beyond him. The Hebrew for some evil is the evil. He was referring to the impending judgment of Sodom, though he had no idea of its magnitude as yet.

VERSE 20

"Behold now, this city is near to flee unto, and it is a little one" — Lot suggests that the mercy of Yahweh is so great that He could well spare this smallest city of the Pentapolis. Thus he presumed upon the kindness of God. The word little is mits'ar, little or petty, from tsaar (from whence Zoar), to be small, ignoble (Strong). Zoar is the place of compromise through weakness of flesh. It is a place of little faith, and Lot took shelter there, though only for a little time.

"Oh, let me escape thither" — Lot's eyes were still veiled to what was required.

"Is it not a little one?" — The place had previously been named Bela (Gen. 14:2), but now became known as Zoar, a play upon the word rendered little one.

"And my soul shall live" — Trusting in Yahweh's mercy to spare it.

VERSE 21

"And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken" — Why did the angel agree to this, seeing the request was made in the spirit of compromise? Probably out of commiseration as he saw the physical tiredness and distress of Lot, and perhaps also that Lot might personally witness the terrible holocaust that was to take place, as a warning against the spirit of compromise.

VERSE 22

"Haste thee, escape thither; for I cannot do any thing till thou be come thither" — The preservation of the righteous is of more importance to the righteous Judge of all the earth (Gen. 18:23) than the punishment of the wicked (Ezek. 18:20).

"Therefore the name of the city was called Zoar" — It was previously known as Bela (Gen. 14:2), but its name was changed to Zoar because of Lot's description of it. It is mentioned in the account of the death of Moses as one of the landmarks which bounded his view from Pisgah (Deut. 34:3), and it appears to have been known in the time of both Isaiah (15:5) and Jeremiah (48:34). It is also referred to as late as the time of the Crusades. The narrative of Genesis 19 implies that it was very near to Sodom, which was located at the southern extremity of the Dead Sea, now under the waters of the southern shallow part of the Salt Lake. Zoar is usually identified as Ghures Safiyeh, about 5 miles S.E. from the present shore of the Sea.

Destruction In The Morning — Vv. 23-29

Lot reaches Zoar as the moment of destruction arrives. The full magnitude of the disaster bursts upon him. Probably an earthquake released explosive gases from the earth, which, mixed with the deposits of sulphur that are in the area, exploded in fiery destruction. Lot's wife looks back and is involved in the catastrophe. From Hebron, Abraham also looks east, and sadly observes the smoke of the doomed cities ascending.

VERSE 23

"The sun was risen upon the earth when Lot entered into Zoar"  —  That was the time signal for the unleashing of forces that brought about the destruction of wicked Sodom. It foreshadowed the future, when the Sun of righteousness shall arise, and the wicked shall be consumed (Mal. 4:1-2).

VERSE 24

"Then Yahweh rained upon Sodom and upon Gomorrah brimstone and fire from Yahweh out of heaven" — The text claims that the destruction was "from Yahweh", which signifies that it was God directed. It also states that the "brimstone and fire" rained down upon the cities from "out of heaven," or from the sky. Today the area south of the Dead Sea is completely arid: a barren waste of salt encrusted earth, across which run great cracks in the soil. It is glaringly white, and has all the appearance of a lunar scene. Genesis 13:10 states that prior to the calamity it was a highly fertile area. According to the archaeologists Albright and Kyle, evidence of five freshwater oases have been located at the southeast corner of the Dead Sea, obviously used for irrigation to service the cities of the circuit when they were in existence. Adjacent to these oases, on a plain elevated above the level of the Dead Sea some 500 feet (152.4m), there were found the remains of a great fortified enclosure, a high place for religious festivals. According to these archaeologists, the evidence suggests that the population of the area ended abruptly about 2000 B.C. It also showed, that at that time, the area was densely populated, fertile and prosperous. The calamity apparently changed both the soil and the climate. Moreover, geologists claim that the area is noted for bitumen, an asphalt pitch which melts and burns (cp. Gen. 14:10), considerable quantities of which have risen to the surface during earthquakes. The entire valley is on the long fault line which forms the Jordan Valley, the Dead Sea and the Arabah. An earthquake-ridden region throughout its history, geological activity was doubtless an accompanying factor in the destruction of the cities, though the Bible makes no mention of this. However, Yahweh could have "shaken terribly the earth" as He will again at Christ's return (Isa. 2:19). If that were the way in which Yahweh worked the miracle, the salt and free sulphur of this area were apparently mingled by this earth movement. A fault at the south of the sea would be sufficient to cause the earth to subside. Gases would then be ignited and the pressure of earth would force burning sulphur, bitumen and red hot salt into the air, which would then rain down upon Sodom. The subsided area finally formed the southern portion of the Dead Sea. According to Josephus (Wars, iv., Ch. VIII, Sect. 4) the ruins of the destroyed cities were still visible in his day, though they have been submerged since by the slowly rising water. In recent years, as the result of the draining of the salt waters to the south, a few unplanted trees have suddenly made their appearance.

Though natural means, such as earthquakes, may have been used to destroy Sodom, the calamity was doubtless miraculous. It took place at the moment required, and therefore was "from Yahweh." The Septuagint translates brimstone as sulphur, and the Hebrew word can be similarly rendered, as its meaning indicates some inflammable matter. This could have been exploded by pressure through earthquake, or ignited by lightning. Whatever it was, and whatever the true geological explanation, God was behind it, and to that extent it was miraculous. As a result, the "vale of Siddim" now became "the salt sea" (Gen. 14:3), whereas previously the whole upper area most likely was a fresh water lake. In the future, an even more tremendous earthquake will shake the earth, and cause large rivers of underground fresh water to emerge from an elevated Zion to flow east into the present Dead Sea (Zech. 14:8). This vast underground river will heal the waters of the Dead Sea so that it will again become a sea of life (Ezek. 47:1-10). See The Temple of Ezekiel's Prophecy by H. Sulley. By that means, the desolation wrought through the wickedness of Sodom will be corrected, and the area again will be fertile and flourishing as before the calamity.

VERSE 25

"And he overthrew those cities" — Including Admah and Zeboim (Deut. 29:23; Hos. 11:8), thus becoming an object lesson to succeeding generations of the reality of the Divine judgment, and the certainty of the future punishment of the wicked (Jude 7). To "overthrow" is to turn over suggesting an earthquake.

"And all the plain, and all the inhabitants of the cities" — Hebrew kikkar, circle or circuit, the pentapolis of five cities.

"And that which grew upon the ground" — Reducing a highly fertile area to the arid waste of today. What had looked so attractive to Lot when he made his foolish choice and left Abraham, had turned to ashes. So it will prove ultimately in regard to the present attractions of the world.

VERSE 26

"But his wife looked back from behind him" — The early morning sun was shining, bathing the city of Sodom in a golden light. The plain looked peaceful and pleasant under its warm caress. Perhaps from some eminence she looked down on the city she loved so much, and regretted the need of flight. She was not prepared to accept the discipline and separation required by the Truth. Though she believed the angels, she had no love for their message, nor real revulsion against the way of life she had witnessed in Sodom. Perhaps she had doubts about the urgency and the necessity of the flight. If so, she is a warning to all (Luke 17:32). The solemn warning: "Remember Lot's wife," is very much to the point in this materialistic age with its emphasis on pleasure and permissiveness. The more a person becomes involved in such matters, the more attractive the world appears, and the greater its influence upon us.

"And she became a pillar of salt" — The sudden explosion of burning salt and sulphur in the air caught her unawares, and before she could escape, she was enveloped by the falling ash, and overwhelmed. This incident is frequently connected with the great salt mass in the valley called Jebel Usdum or "Mountain of Sodom." This is a hill some five miles long at the south-western shores of the Dead Sea. Tradition has it that Lot's wife, as a pillar of salt, is buried beneath this huge mound.

VERSE 27

"And Abraham gat up early in the morning to the place where he stood before Yahweh" — Abraham, too, was a sad spectator of the tragedy. Early in the morning he ascended the heights to the east of Mamre, and looked towards Sodom.

VERSE 28

"And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld" — There is a cutting in the hill country east of Hebron that permits a view of the southern portion of the Dead Sea.

"And, lo, the smoke of the country went up as the smoke of a furnace" — He could see the smoke above the hills to the east. This provided him with the answer of Yahweh: there were not ten righteous in the city! To Abraham that meant that even some of Lot's family had succumbed to the wicked environment. The heavy cloud of smoke that would have obscured the shining forth of the early sun, proclaimed the reality of the appalling catastrophe to Abraham.

At the same time the effect of the curse has been imposed upon the bleak and desolate area itself. It is significant that a similar description is given of Babylon the Great in its overthrow (Rev. 18:9).

VERSE 29

"It came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt" — This reveals how effectual the prayer of a righteous man can be (James 5:16-17). Through the intercession of Abraham, and his personal repudiation of the way of life about him (2 Pet. 2:7-8), Lot was deemed righteous, or justified.

Yahweh remembered Abraham, as He had previously remembered Noah (Gen. 8:1), and He provided care for Abraham's nephew. The term "righteous" does not signify sinless. Abraham was "justified" (made righteous) by faith (Rom. 4:3), God accounting him as "righteous" thereby. See the use of the term in Ch. 20:4.

Incestuous Birth Of Moab And Ammon — Vv. 30-38

The final record concerning Lot's life is not a savoury one. Fearful that even Zoar might be involved in the calamity, Lot retired into the mountains he had avoided earlier, to seek refuge. He set up home in a remote cave, and there, influenced by wine, he was stimulated to ungodly intercourse with his two daughters.

VERSE 30

"And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him" — He did, through fear, what the angels had advised him to do in the beginning. As he saw the magnitude of the disaster, he feared that the whole circuit of cities, including Zoar, would be destroyed.

"For he feared to dwell in Zoar" — This indicated further lack of faith, for the angel had declared that Zoar would not be destroyed.

"And he dwelt in a cave, he and his two daughters" — Consider the utter destitution of Lot at this stage, in comparison with his previous affluence. The temporary prosperity of wickedness does not prosper ultimately.

VERSE 31

"And the firstborn said unto the younger" — The unchaste suggestion made by the firstborn to the younger indicates how much the influence of Sodom had rubbed off on to the family of Lot. Doubtless incest was a matter of common occurrence and of little moment in Sodom.

"Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth" — What did she mean by this statement? She could not claim that all were dead, because Zoar was not destroyed. Perhaps she meant that Lot had so separated himself from all other people, that there were none who would have them in any case. Doubtless they had found it difficult to obtain husbands in Sodom. Obviously these daughters had not aligned themselves with their mother, whose sympathies were with Sodom (v. 26). But now they found themselves in a position without hope of a seed, and they were prepared to involve themselves and their father in vile immorality to achieve their end.

VERSE 32

"Come, let us make our father drink wine" — Cp. Gen. 9:21; Prov. 20:1. 

"And we will lie with him, that we may preserve seed of our father" — This revolting suggestion was Sodomic in character, and reflected the moral pollution of that city.

VERSE 33

"And they made their father drink wine that night" — Paul says that of wine cometh excess (Eph. 5:18). They must have carried the wine with foodstuffs and provisions from Zoar.

"And the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose" — The next night the younger daughter did the same (vv. 34-35). This degrading picture is the final one we have of Lot. It portrays him as drunken, helpless, fearful, lonely, destitute, worn out by shock, burdened with an evil conscience, and in the power of unscrupulous women. 

Previously, when with Abraham, he was prosperous, honoured and walking in the pathway to life and glory.

This sad picture shows the results of a Laodicean attitude, rejoicing for a time in material comforts but not realising the foolish position into which such an environment draws a person. The Lord criticised those of Laodicea for saying, "I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17). Such folly ultimately results in spiritual poverty.

VERSE 36

"Thus were both the daughters of Lot with child by their father" — Thus Lot ended his days in poverty, discomfort and disgrace, and with the fearful realisation that his daughters were with child through an incestuous association. In this case, the flesh dominated. Christ, in upbraiding the Jews of his day, accused them of spiritual fornication: "Ye are of your father the devil, and the lusts of your father ye will do" (John 8:44). The Jews saw the point of the Lord's rebuke and denied that they were "born of fornication" (v. 41); but, in fact, their attitude demonstrated that they were.

VERSE 37

"And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day" — Moab signifies (Begotten) of a (my) father. It speaks of one dominated by the flesh as in John 8:44.

VERSE 38

"And the younger, she also bare a son, and called his name Ben-ammi:" — Ben-ammi signifies Son of my people, or, Son of my (paternal) kinsman; the son of the flesh.

"The same is the father of the children of Ammon unto this day" — Ammon signifies tribal, i.e. inbred, relating to the flesh. Both peoples were to play an important part in the future history of Israel. The evil influence of Sodom was to live on in them.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Analytic Concordance - Strong

Josephus

The Temple of Ezekiel's Prophecy - H. Sulley

PARAGRAPH QUESTIONS:

1. Where was lots wife when the guests arrived?
2. What does the phrase "know them" (v.5) mean?
3. Is homosexuality right in Gods eyes?
4. Who is the Sun of Righteousness?
5. Is incest acceptable to God?
6. Where did Lot finally live?

ESSAY QUESTIONS:

1. Why is Lot found sitting in the gate of Sodom?
2. Was all well in Lots relationship with his wife?
3. Why did Lot offer his daughters to the men of the city?
4. How is it that the angels are called Yahweh in this chapter?
5. Salt is used for cleansing under the Law of Moses, why is this significant to this chapter?
6. Why is this a type of the coming judgements upon earth?

DISCUSSION QUESTIONS:

1. How is our day like the days of Sodom?
2. How is Sodom like the Babylon of the book of revelation?