And the men said unto Lot, Hast thou here any besides a son-in-law, and thy sons, and thy daughters? and whatsoever thou hast in the city, bring [them] out of this place:
12. And the men said ] The incident just described had revealed the corrupt condition of the city. It had been tried by a simple test, and found wanting. Sodom is doomed; but Lot is to be saved.
any besides ] The deliverance of the man carries with it the deliverance of the household.
son in law, and thy sons, &c.] A strange collocation. We should expect the sons and daughters first. Then again, why “son in law” in the singular? LXX has , which is probably a correction; Lat. generum. The proposal of Holzinger to put “son in law” in the previous clause is no improvement. Its prominence would be an additional difficulty.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 19:12
Hast thou here any besides?
—
A solemn inquiry concerning our families
I. Such a question as this APPEALS TO OUR NATURAL AFFECTION. Surely, unless we have lost manhood, we love our kindred and desire their good. We have not yet become like the ostriches in the wilderness, which care not for their young. Our flesh has not congealed into marble, nor are our hearts become like millstones; we have a very tender concern for those united to us by ties of nature, and esteem them as parts of ourselves. What parent is not glad to see his children in good health? We will watch them all through the weary night when they are ill, and can we not pray for them when they are sick with sin? Parents, be parents indeed. Brothers, act a true fraternal part. Sisters, let your tender love find a fitting channel. Husbands and wives, let your conjugal union awaken you to tenderest emotions. Let every fond relationship stir us to care for others, while the inquiry is made: Hast thou here any besides?
II. The question is one which AROUSES HOLY SOLICITUDE. To provoke you to earnest solicitude this morning, let me remind you of times when we should be anxious about our friends and children.
1. When first we ourselves look to Christ, we should care for others. We would not eat our morsel alone, lest it grow stale through our selfishness. This wood drops with honey; we cannot eat it all, let us call others to taste its sweetness.
2. Then there are times of Christian enjoyment.
3. Me-thinks when we are downcast, when our soul is filled with bitter trouble, then also is an appropriate season to pray for others. God turned the captivity of Job when he prayed for his friends, and he may turn our captivity when we do the same.
4. It may also help to stimulate this holy solicitude, to think of how we shall feel in regard to our children and friends when they come to lie sick.
Can we gaze upon their pallid countenances without bitter reproaches for our past supineness?
5. Think, again, how you would care for your friends if you were yourself this morning very nigh unto death. You cannot come back from heaven; if you have neglected a duty, you cannot leave heaven to perform it.
III. Such a question as this is calculated to EXCITE US TO ANXIOUS EFFORT; for mere solicitude without effort is not genuine. A man must not pretend that he cares for the souls of others so long as he leaves one stone unturned which might be the means of blessing them.
1. It seems to me, then, that if we are in a right state of heart this morning, one of the first things we shall do will be to tell those dear to us of their danger. Let not thy friend perish through ignorance. Tell him that whosoever cometh unto Christ He will in no wise cast out; that there is life in a look at the crucified Saviour; that whosoever believeth that Jesus is the Christ, is born of God. Preach no salvation by works; but preach faith, and works only as the fruit of faith; and let the doctrine that Christ came to seek and to save that which was lost be clearly set before thy friends face.
2. Remember it is not enough coldly to warn them of danger and doctrinally to teach the remedy. There are many who will go so far; but I hold, my brethren and sisters, that we are bound to use a constraint with our friends. Do not misunderstand me–only a loving and a tender constraint, such as these angels used with Lot. Press them, plead with them, take them by the hand. I remember an old man who was a nursing-father to all the young men in the parish where he lived. This one thing he used to do; there was scarcely a lad whom he would not know and speak to, and there was a time with most of the lads when he specially sought to see them decided. Suppose one of them was going away to London, he would be sure to ask him to have a cup of tea with him. You are going away, John, he would say; I should not like you to go without spending an evening with me. If it was a fine sunshiny evening, he would say, You know I have often talked to you about the things of God, and I am afraid that as yet there has been no impression produced. You are going to London, and will meet with many temptations, and I fear you may fall into them, but I should like to pray with you once before you go. Let us walk down the field together. There was a tree, an old oak tree, in a solitary place, where he would say, To help you to recollect my words better, we will pray under this tree. The young and the old knelt together, and the old man poured out his soul before God; and when he had wrestled with
God, and talked with his young friend, he would say, Now, when I am dead and gone, you will perhaps come back to the place where you lived when a youth; let that tree be a witness between God and your soul, that here I wrestled with you; and if you forget God, and do not give your heart to Christ, let that tree stand to accuse your conscience till it yields to the entreaties of Divine love. Now here was a using of what I have styled constraint; but it is not a constraint, as physical force; of course that is never to be used; but the constraint of spiritual force, Divine love, and earnestness. May I ask whether we have all done our duty in this matter?
IV. Our text FOSTERS A VERY CHEERING HOPE. It says, Hast thou here any besides? as much as if it would say, Hope for them all. Why should they not all be brought out of Sodom? Why should one be left behind?
V. The text SUGGESTS A VERY SOLEMN FEAR, namely, that there may be some in our households who will not be saved. Ah! young men and women; ah! you who are fathers of Christian children, but not converted yourselves; you who are godless daughters and unregenerate sons of Christian people, you are lost now, you may be lost for ever l Lots sons-in-law were consumed, and why not you? Saved shall the patriarch be, but not saved the patriarchs son, except he shall flee out of Sodom. (C. H.Spurgeon.)
Lessons
1. While God blinds the wicked, He maketh way for His servants to escape.
2. Sweet is the providence, and solicitous is the care of God by His angel over His saints to save them.
3. Sons and daughters fare the better with God for being related to holy parents.
4. God calleth His, and all that are near and dear to Him, out of the place upon which vengeance is determined (Rev 18:4).
5. Approaching vengeance discovered should make saints quit themselves from among the wicked (Gen 19:12).
6. When the cry of sins groweth great against Gods face, it is time for saints to haste from thence.
7. Jehovah commissions destroyers to blot out the wicked in the earth. 8, Good angels are sometimes commissioned to destroy the wicked as well as to save the righteous. (G. Hughes, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Hast thou here any besides? son-in-law] Here there appears to be but one meant, as the word chathan is in the singular number; but in Ge 19:14 the word is plural, chathanaiv, his sons-in-law. There were only two in number; as we do not hear that Lot had more than two daughters: and these seem not to have been actually married to those daughters, but only betrothed, as is evident from what Lot says, Ge 19:8; for they had not known man, but were the spouses elect of those who are here called his sons-in-law. But though these might be reputed as a part of Lot’s family, and entitled on this account to God’s protection, yet it is sufficiently plain that they did not escape the perdition of these wicked men; and the reason is given, Ge 19:14, they received the solemn warning as a ridiculous tale, the creature of Lot’s invention, or the offspring of his fear. Therefore they made no provision for their escape, and doubtless perished, notwithstanding the sincerely offered grace, in the perdition that fell on this ungodly city.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
12, 13. Hast thou here any besides?. . . we will destroy this placeApostolic authority hasdeclared Lot was “a righteous man” (2Pe2:8), at bottom good, though he contented himself with lamentingthe sins that he saw, instead of acting on his own convictions, andwithdrawing himself and family from such a sink of corruption. Butfavor was shown him: and even his bad relatives had, for his sake, anoffer of deliverance, which was ridiculed and spurned (2Pe3:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the men said unto Lot,…. When they had got him into the house again, they began to make themselves known unto him, and to acquaint him with the business they came to do:
hast thou here any besides? which they ask not as being ignorant, though angels know not everything relative to men, but to show their great regard to Lot, who had been so kind to them, and so careful of them; that for his sake they would save them all, if they would take the benefit of their protection, and in this they doubtless had the mind of God revealed to them:
son in law, and thy sons, and thy daughters; it should be rendered either “son-in-law, or thy sons, or thy daughters” o; if thou hast any son-in-law that has married a daughter of thine, or any sons of thine own that live from thee; or grandsons, the sons of thy married daughters, as Jarchi interprets it; or any other daughters besides those two we here see:
and whatsoever thou hast in the city, bring [them] out of this place; that is, whatsoever relations he had, whether more near or remote; for as for his goods, whether in his own house, or in any other part of the city, there was no time for saving them.
o “generum aut filios aut filias”, V. L. so Junius & Tremellius, Piscator, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
The sin of Sodom had now become manifest. The men, Lot’s guests, made themselves known to him as the messengers of judgment sent by Jehovah, and ordered him to remove any one that belonged to him out of the city. “ Son-in-law (the singular without the article, because it is only assumed as a possible circumstance that he may have sons-in-law), and thy sons, and thy daughters, and all that belongs to thee ” (sc., of persons, not of things). Sons Lot does not appear to have had, as we read nothing more about them, but only “ sons-in-law ( ) who were about to take his daughters, ” as Josephus, the Vulgate, Ewald, and many others correctly render it. The lxx, Targums, Knobel, and Delitzsch adopt the rendering “who had taken his daughters,” in proof of which the last two adduce in Gen 19:15 as decisive. But without reason; for this refers not to the daughters who were still in the father’s house, as distinguished form those who were married, but to his wife and two daughters who were to be found with him in the house, in distinction from the bridegrooms, who also belonged to him, but were not yet living with him, and who had received his summons in scorn, because in their carnal security they did not believe in any judgment of God (Luk 17:28-29). If Lot had had married daughters, he would undoubtedly have called upon them to escape along with their husbands, his sons-in-law.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Rescue of Lot out of Sodom. | B. C. 1898. |
12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. 14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
We have here the preparation for Lot’s deliverance.
I. Notice is given him of the approach of Sodom’s ruin: We will destroy this place, v. 13. Note, The holy angels are ministers of God’s wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people. In this sense, the good angels become evil angels, Ps. lxxviii. 49.
II. He is directed to give notice to his friends and relations, that they, it they would, might be saved with him (v. 12): “Hast thou here any besides, that thou art concerned for? If thou hast, go tell them what is coming.” Now this implies, 1. The command of a great duty, which was to do all he could for the salvation of those about him, to snatch them as brands out of the fire. Note, Those who through grace are themselves delivered out of a sinful state should do what they can for the deliverance of others, especially their relations. 2. The offer of great favour. They do not ask whether he knew any righteous ones in the city fit to be spared: no, they knew there were none; but they ask what relations he had there, that, whether righteous or unrighteous, they might be saved with him. Note, Bad people often fare the better in this world for the sake of their good relations. It is good being akin to a godly man.
III. He applies himself accordingly to his sons-in-law, v. 14. Observe, 1. The fair warning that Lot gave them: Up, get you out of this place. The manner of expression is startling and quickening. It was no time to trifle when the destruction was just at the door. They had not forty days to repent in, as the Ninevites had. Now or never they must make their escape. At midnight this cry was made. Such as this is our call to the unconverted, to turn and live. 2. The slight they put upon this warning: He seemed to them as one that mocked. They thought, perhaps, that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that he knew not what he said; or they thought that he was not in earnest with them. Those who lived a merry life, and made a jest of everything, made a jest of this warning, and so they perished in the overthrow. Thus many who are warned of the misery and danger they are in by sin make a light matter of it, and think their ministers do but jest with them; such will perish with their blood upon their own heads.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 12-14:
Verses 12-13: By this time, Lot likely recognized the nature of his two guests, as angels, and not mere men. They urged Lot to warn his relatives in the city to leave Sodom, for the Lord’s purpose was fixed to destroy it completely. Their mission was to confirm and execute God’s sentence of utter destruction. “Lord” is Jehovah, the Covenant God.
Verse 16: Lot quickly went to his sons-in-law with the message of impending doom. Some suggest these were men betrothed to Lot’s two daughters, but who were not yet married. Others suggest they were husbands of at least two other daughters. Lot’s frantic message fell on deaf ears. The sons-in-law took the warning as a joke and refused to leave the city.
Lot’s bitter experience is an object lesson of the terrible price of sin in the life of God’s child. Unless it is confessed and forsaken, it produces devastation both to the one sinning and to others about him.
Fuente: Garner-Howes Baptist Commentary
12. Hast thou here any besides? At length the angels declare for what purpose they came, and what they were about to do. For so great was the indignity of the last act of this people, that Lot must now see how impossible it was for God to bear with them any longer. And, in the first place, they declare, that they are come to destroy the city, because the cry of it was waxen great. By which words they mean, that God was provoked, not by one act of wickedness only, but that, after he had long spared them, he was now, at last, almost compelled, by their immense mass of crimes, to come down to inflict punishment. For we must maintain, that the more sins men heap together, the higher will their wickedness rise, and the nearer will it approach to God, to cry aloud for vengeance. Wherefore, as the angels testify, that God had been hitherto longsuffering, and of great forbearance; so they declare, on the other hand, what issue awaits all those, who, having gathered together mountains of guilt, exalt themselves with daily increasing audacity, as if, like the giants, they were about to assail heaven. They, however, explain the cause of this destruction, not only that Lot may ascribe praise to the divine righteousness and equity, but that he, being impressed with fear, may the more quickly hasten his departure. For, such is the indolence of our flesh, that we slowly and coldly set ourselves to escape the judgment of God, unless we are deeply stirred by the dread of it: thus Noah, alarmed by the terror of the deluge, applied his industry to the framing of the ark. Meanwhile, the angels inspire the mind of the holy man with hope; lest he should tremble, or should be so possessed by fear, and so desponding respecting his deliverance, as to be too slow to depart. For they not only promise that he shall be safe, but also grant, unasked, the life of his family. And truly, he ought not to have doubted respecting his own life, when he saw others freely given him, as by a superabundance of favor. It is however asked, ‘Why was God willing to offer his kindness to ungrateful men, by whom he knew it would be rejected?’ The same question may be put respecting the preaching of the gospel; for God was not ignorant that few would become partakers of that salvation, which nevertheless, he commands to be offered indiscriminately to all. In this way, unbelievers are rendered more inexcusable, when they reject the message of salvation. The chief reason, however, why Lot is commanded to set before his own family the hope of deliverance, is, that he may embrace, with greater confidence, the offered favor of God, and may strenuously and quickly prepare himself to depart, not doubting of his own preservation. It is, with probability, inferred from this place, that he had, then, no sons in that city; for, in consequence of the exhortation of the angels he would immediately have attempted to draw them out of it. We have before seen, that he had an ample and numerous band of servants; but no mention is made of them, since the freemen are here only reckoned. It is, nevertheless, probable, that some servants went forth with him, to carry provisions and some portion of furniture. For, whence did his daughters obtain in the desert mountain, the wine which they gave their father, unless some things, which Moses does not mention, had been conveyed by asses, or camels, or wagons? It was however possible, that, in so great a number, many chose rather to perish with the men of Sodom, than to become associates and companions of their lord, in seeking safety. But it is better to leave as we find them, those things which the Spirit of God has not revealed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 19:12. Son-in-law, and thy sons, and thy daughters.] The mention of the son-in-law before the sons and daughters is somewhat surprising. Lange has proposed to read thus: Hast thou here any besides as son-in-law? (i.e., connected with thee by marriage), and then follows the mention of the members of Lots own family. And this would certainly be a more probable arrangement. (Alford.)
Gen. 19:13. The cry of them is waxen great before the face of the Lord.] Heb. Is become great before Jehovah.
Gen. 19:14. Spake unto his sons-in-law.] Some hold these to have been only betrothed to his two daughters before mentioned: and so the Vulgate renders His sons-in-law, who were about to receive his daughters. So also Josephus, and of the moderns, Kalisch, Keil, Lange, Ewald, etc. On the other hand, the LXX. keeps the past tense, and is followed by Rosenmuller, Knobel, and Delitzsch. Certainly, in Gen. 19:15, the two daughters which are here seem to be distinguished from other daughters who were absent. On the whole, the more probable view seems that there were husbands of married daughters living in the city, whereas his two virgin daughters lived with their father at home. (Alford.)
Gen. 19:15. When the morning arose.] The day-dawn; for the sun did not rise till Lot entered Zoar (Gen. 19:23). The Heb. root signifies splitting or breaking, the streaks of light breaking up the eastern clouds; and it arose, because the dawn advances from the horizon upwards. Thy two daughters which are here. Heb. Which are found. Chal. Which are found faithful with thee. Seems to imply that some of Lots daughters were not thus found, and therefore perished in the destruction of the city. In the iniquity of the city. The Heb. term signifies either the iniquity or the punishment of the iniquity.
Gen. 19:16. While he lingered.] Heb. He delayed or distracted himself. The original is peculiar and emphatic in its import, leading us to fear that it was not altogether a compassionate sympathy that detained his steps. The word properly implies that he suffered himself to be hindered and embarrassed with distracting cares. (Bush.) The Lord being merciful unto him. Heb. In the gentle mercy of the Lord upon him.
Gen. 19:17. The plain.] The country round Jordanthe same word as that used in ch. Gen. 13:10. The mountain. The mountainous region of Moab, lying several miles to the east of Sodom.
Gen. 19:19. Lest some evil take me.]. Heb. Lest the evil, or, this evilthe threatened destruction.
Gen. 19:20. It is a little one.] Formerly known by the name of Bela (Gen. 14:2), now called Zoar from this circumstance. The Jerus. Targ. reads: It is little, and its sins are little.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 19:12-22
THE DELIVERANCE OF THE RIGHTEOUS IN THE TIME OF JUDGMENT
I. God makes known to them the way of deliverance. The angels who had come for the salvation of Lot commanded him, saying, Arise, take thy wife, and thy two daughters which are here, lest thou be consumed in the iniquity of the city (Gen. 19:15.) He is told, further, to escape for his life, not to look behind him, but to escape to the mountain lest he be consumed (Gen. 19:17). This was Gods revealed way of deliverance. This was His purpose to save, and the manner in which that purpose was to be accomplished. But we learn from this history
1. That Gods way of deliverance is often against our will. Lot lingered as if still unwilling to leave the city. As the Heb. word imports, he delayed, or hindered himself. He suffered many cares and anxieties of business still to hold him to this doomed spot. The angels had to lay their hands upon Lot, and his wife, and his two daughters, and deliver them from destruction, as it were, by a loving violence. The causes of this lingering and hesitation are
(1) We forget what should be our chief care. It was life here that was at stake. House, and goods, and residence in a rich and pleasant country are of little moment when compared with the value of our lives, with a possession so close and intimate, nearer to us than anything elseourselves. A man is not profited if he gains the whole world and loses himself. It is folly, when the greatest treasure of all is threatened, to run any risk by losing time over insignificant matters. Such conduct shows that we lack that true nobility of soul which only sets value upon the highest and best things.
(2) We are paralysed by fear. The thought that there is danger near fills us with alarm. We are like those upon whose vital power sudden fear places an arrest. Fear is one of the greatest foes of faitha hindrance to all effective action. The man who hid his talent in the earth was moved thereto by fear, and therefore he could do nothing. It is only by looking from our danger to God and His salvation that we can be safe. We learn further:
2. That Gods way of deliverance does not destroy the necessity for our own exertion. (Gen. 19:17.) Life is at stake, and Lot has no promise of safety but in flight to the mountain. If he lingers behind, and refuses to make haste, he must be involved in the general destruction. God will not save him without some effort on his part. This is our case. Nothing less than our life is concerned. We are in danger of failing to attain to our better and nobler life, of falling into the condemnation of the wicked. There is only one way of escapeby renouncing ourselves, our trust in our own strength, our sins, and accepting fully of Gods way of salvation. We must not linger in the plain of self, or stand still in regretful contemplation of what we have renounced, but must flee to the mountain, to the rock that is higher than we are, for there alone can we rest in safety.
3. That Gods way of deliverance is only effective through His mercy. Lot and his family were brought forth and set without the city, the Lord being merciful unto him. (Gen. 19:16.) It was by constraining love that he was saved after all. His purpose was too weak to have accomplished his deliverance, and had he been left to himself he would have perished in the common destruction.
Een Lot himself could lingering stand
When vengeance was in view;
Twas mercy plucked him by the hand
Or he had perished too.
Besides the call of God bidding us to escape, and showing the way of escape, there must be a powerful influence of mercy, otherwise we shall fail of salvation.
II. God is ready to deliver others for their sakes. The household of Lot, son-in-law and sons, were offered the same mercy. Though some of them were reckless and unworthy they were allowed to share in the blessings of the household covenant. Any connection with the people of God is a privilege which may be improved into a real benefit.
1. Hence the righteous can offer salvation to the last. Lot went out and warned his sons-in-law of the coming danger and exhorted them to escape. (Gen. 19:14.) He was to them a preacher of righteousness, even when they were upon the verge of doom. The door of mercy remains open to the last, and men may find salvation though they come late. It is our duty to proclaim the mercy of God towards sinners while there is time.
2. Our efforts may be unavailing. Lot seemed as one that mocked unto his sons-in-law. (Gen. 19:14.) His warning had no effect upon them. They refused to receive the offered mercy. They saw no danger; all things were around them as they had been, and there were no signs that so terrible a destruction was prepared and about to fall. They regarded Lots words as idle tales, and they believed them not. Thus when sinners are informed of their danger, and exhorted to seek the way of safety, they do not believe that they are in any peril, and therefore despise the message.
III. In the midst of abounding corruption only the few escape. After all this warning and exhortation, only Lot, his wife, and two daughters, escaped from the destruction of Sodom; and one, even of this small number, perished by the way! So it was in the Deluge, and in all Gods great judgments on the world. There are times when the wickedness of nations grows rank, and almost universal. That wickedness shows itself in various forms. At one time, it is laxity of morals; at another, it is a prevailing unbelief and a spirit of blasphemy; or it is lawless defiance of authority; or it may be worldliness, coarse or refined. It has ever happened that only the few have escaped the contagion of the abounding iniquity. Such is the character of the world, mostly evil! The majority are found ranging themselves on the side of the kingdom of darkness. These facts, though painful, must be admitted. They teach us
1. The tremendous power of evil. The moral infection of sin has clung to human nature with an awful tenacity. The course of time, the progress of humanity in arts, sciences, and the refinements of life, have not sufficed to wear out the strength of the poison. This power of evil is a sad and disquieting factor in our estimate of the grandeur of man.
2. They teach us to approve of Gods great judgments upon mankind. The Scriptures record the wholesale destruction of peoples and nations on account of their sin. With our compassionate feelings we sometimes think these judgments harsh, or even unjust. But we become reconciled to them, and are ready to believe that they have a sufficient cause, when we think of the enormous wickedness which has provoked them. The long-suffering of God is great; it waits, but there must be an end. If we could only know all that God knows, and see all that He sees of the wickedness of mankind, instead of being distressed at the rigour of His judgments, we should only wonder at His patience.
IV. The righteous can only be saved out of the scenes of iniquity, not in them. Lot and his family could not be saved while they remained in Sodom. As for Lot, the men brought him forth, and set him without the city. (Gen. 19:16.) The world is the City of Destruction, and we must separate ourselves from it or we cannot be saved. The principles of the world, its spirit, its acts, are enmity against God. We cannot separate ourselves from the outward world, either of nature or of man, but we can be unworldly as Christ was unworldly. He lived and mingled with men in the ways of social intercourse, but He had far other aims, and was sustained by higher hopes and principles. What God requires of us is that we should not partake of that spirit of life which rules in the hearts of men who are alienated from Him. If we are saved, it must be in the kingdom of light and not in the kingdom of darkness. It must be not in the Sodom which God has doomed, but in the place to which He invites us.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 19:12. Here we are to mark the mercy of the Divine proceedings. Ten righteous men would have saved the city; but there seems to have been only one. He, however, shall at all events escape; and not only so, but all that belong to him shall be delivered for his sake, or, if otherwise, it shall be their own fault. It shall not be for the want of a proffered opportunity or a faithful warning. Sons-in-law, sons, daughters, or whatever he had, are directed to be brought out of the doomed city, which was rapidly approaching the crisis of its fate. That remarkable feature of the Divine administration by which the wicked are blessed for the sake of the righteous is here most signally illustrated; for that such were the sons-in-law is evident from the contemptuous manner in which they received the warning, and the fact that they perished in the perdition of the city.(Bush.)
There are privileges which men have from their connection with the righteous, and to which they have no proper right on the ground of personal character. The indirect advantages of the piety of the few are great. The world little knows for how many blessings it is indebted to the Church.
Gen. 19:13. God sends judgments upon wicked nations only after all admonitions and chastisements have failed.
The sins of men have a voice which assails heaven and dares its justice.
Even the good angels are Gods executioners. And the first execution they did in the world that we read of was among these filthy Sodomites. So it will be, likely, at the last day. And St. Peter seems to say as much. (2Pe. 2:9.) The Lord reserves the unjust to the day of judgment to be punished, but chiefly them that walk after the flesh in the lust of uncleanness. Mark that chiefly.(Trapp.)
Gen. 19:14. Lot is found here in the character of a preacher of righteousness, and his message is an example of that kind of warning which must be given to sinners.
1. Abrupt and pointed. The case is urgent and admits of no delay. Those concerned, in this instance, were personally addressed, and the danger to which they were exposed was announced in few words. The preacher knew the danger, and men make short work of it when they feel intensely. Like the disciples in the storm, who did not venture upon a long discourse regarding the violence of the winds and the rage of the sea, but had only time to say, Lord, save us, or we perish. Sinners must be roused by sharp and cutting words which admit of no doubtful meaning.
2. Authoritative. Lot signified to these sinners the authority by which he spake: For the Lord will destroy this city. Ministers of the Gospel have authority for warning sinners of their danger.
3. Affectionate. Lot went forth at an unusual hour of the night to warn those who were bound to him by the ties of natural relationship. We may be sure that, though his language was earnest and faithful, yet his manner was loving and kind. From the deep affection of his heart he would implore them to obey his message. In such a manner must the righteous preach to sinners as to those who belong to the same family, but who are unworthy and rebellious children.
4. In the face of all discouragements. Lots message was received with derision, yet he warned them to the last. We must do our duty though our message may be rejected with a heartless disdain. We have delivered our souls.
Lot at once believes what the angels tell him; and he is not afraid to avow his belief. Often before he has warned the ungodly to flee from the wrath to come. Often has he testified against their wickedness; and knowing the terror of the Lord he has sought to persuade men. But who hath believed his report? All day long he has stretched forth his hands to a disobedient and gainsaying people; and as their conversation has vexed him, so his interference has only served to irritate them. Even his own relatives and acquaintancesthe very men who are, or are to be, his sons-in-law, to whom his daughters are married or betrothedare led astray with the error of the wicked. Where are they during this memorable night, when Lot is entertaining his holy guests, and the people have risen in their fury against him? Have they turned their backs on the dwelling of the righteous? Are they keeping company with sinnersif not encouraging, at least not disowning their iniquity? Well might Lot hesitate in these circumstanceshowever warm his natural affection, and however strong his sense of dutyand be tempted to conclude that, having enough to do at home, he need not venture on a fruitless experiment abroad. It is incurring risk in vain. For how can he expect to be believed, when he has so incredible a tale to tell.(Candlish.)
The derision of sinners is one of the saddest griefs of the righteous. They recognise in this those signs of infatuation which go before destruction. Mocking is the last refuge of those who oppose the truth, and there is a laughter which is mad.
The lack of belief in God has the same effect upon the soul as the privation of the organs of special sense has upon the body. Therefore men can sport unawares upon the very edge of destruction.
He warns them like a prophet, and advises them like a father, but both in vain: he seems to them as if he mocked, and they do more than seem to him to mock again.(Bp. Hall.)
The Gospel message has often been regarded as an appeal to the fears and credulities of men, but the end will show that the danger against which they are warned is a dread reality.
The derisive mirth and scorn of sinners in this world will be their sad remembrance in the world to come.
The impenitent may scoff at the warnings of the righteous, but their city in which they trusted shall surely be destroyed.
The most faithful preaching may, in many instances, fail of success. In mechanics we can calculate the whole effect of a number of forces acting in certain directions, but we cannot with the same confidence predict the effect of spiritual forces. We have to deal with that unmanageable factor, the perversity of the human will.
Sodom a type of the spiritual Babylon (Rev. 11:8). Whoever will not be borne away and crushed with the godless, he must early and cheerfully separate himself from them while he has time and leisure (Rev. 18:4).(Lange.)
Gen. 19:15. The commendable faith and piety of Lot were still mingled with some degree of human infirmity. He was disposed to linger, and had to be hastened by the angels. It is easy, indeed, to conceive that one in his situation, though prepared, on the whole, to obey the Divine summons, should still have felt a strong repugnance to an instantaneous flight. His was a struggle like that of the endangered mariner who feels that his only chance of escaping shipwreck and saving his life is to cast all his goods overboard, and yet hesitates and lingers, and can scarcely bring himself to part with what he holds so dear. In Lots case, however, we may have the charity to believe it was not solely the thought of losing all his worldly substance that made him falter. It was, indeed, putting his fortitude to a severe test to know that he must forsake all, and go forth homeless and destitute, he knew not whither; and our own habitual, practical distrust of Providence enables us but too easily to enter into his feelings, and perhaps to find an apology for them on this score. It may be, also, that his heart was agonised at the thought of leaving so many relatives behind him to perish in the perdition of the city; and we may suppose that it was mainly in consequence of this strong conflict that he so deferred his flight that his deliverers were at last obliged to have recourse to that kind of violence to hasten his departure. Such, in thousands of instances, is the struggle in the minds of men when they are called to leave all and flee from the wrath to come. They do not wholly disbelieve or reject the warnings addressed to them; they are convinced that there is peril in their path, and that ere long something must be done to avoid it; an awful sound is ever and anon in their ears, urging them to expedite their flight from the devoted city; but still they linger, and still would linger to their final undoing, did not the same compulsory mercy of heaven which rescued Lot, save them also from the consequences of their destructive apathy.(Bush.)
Such is the strength of temptation, and the infirmity even of the best, that the righteous are only saved with difficulty. Their will is too weak, and even they must fail unless constrained by the loving violence of Divine grace.
The love of God not only seeks us and warns us of our danger, but also draws us by a sweet compulsion.
Even those who are in the way of salvation must be hastened on to the place of safety by urging upon them the danger of perdition.
Are you in danger of perishing in the midst of those on whom the wrath of God lies? Are you entangled in the worlds friendship, and is the world swiftly to be judged? Is the morning almost already arisenthe morning of the judgment day? And are you still to be delivered? Is the harvest past? Is the summer ended? And are you not saved? And when you open your drowsy eyes, and listlessly catch the hasty summons to arisewill you still complain that it is too soon to be up? And will you still murmur your fond and deprecating entreatyYet a little sleep, a little slumber? Bless the Lord, if in such a crisis He has not taken you at your word, and let you alone, as you wished Him to do. He leaves you not to repose. He cuts short your half-waking and dreamy musing. He hastens you. He fairly arouses and alarms younot dealing with you tenderly, as if He feared to give you pain, but, if need be, with unrelenting and unpitying severity, shaking you from your security, and telling you the truth. Awake! Arise! Lest thou be consumed in the iniquity of the city.(Candlish.)
It was a source of spiritual danger to Lot to have gone to dwell in Sodom at all. That danger had now arrived at a critical stage, and he must do that which he ought to have done at the firstseparate himself without delay from that wicked community.
Gen. 19:16. There is, indeed, scarcely any surer or more characteristic sign of the Lords manner of delivering the godly out of temptation than this. He uses a constraining force, and teaches them to use it. The kingdom of heaven is taken by violence. For, first, He rouses them betimes, and hastens them to depart, on pain of instant destruction. Again, when they loiter and linger, loath to leave all the world behind, He constrains, and as it were, compels them. Nor will He suffer them so much as to look back or pause; onwards, still onwards, for your lives, is His word. Thus decisive and peremptory is the Lords dealing with those whom He would save. Nor is it more peremptory than the case requires. For, in this sense, it is true that the righteous scarcely are saved;
1. Not without a loud and startling, as well as a timely alarm.
2. Not without a powerful hand laying hold of them, and dragging them, almost reluctant, along.
3. Not without a call to them to see to the completeness as well as to the promptitude of their escape, and a terrible warning against a single glance behind.(Candlish.)
We can only be saved from the destruction of the wicked by a loving hand laid upon usthat love which constrains. The love of Christ softens and subdues our nature, so that we feel its gentle power and follow the direction of His will.
If we are saved, it is against our natural will. The mercy of God is, therefore, displayed in drawing us towards Himself.
Such is the infirmity of human nature that men who have principle of sufficient strength to renounce the world, are yet subject to a kind of infatuation when they seriously make that attempt. They are like the wanderer amidst the snows, who feels the fatal torpor creeping upon his frozen limbs, and is tempted to take his rest in what must prove the sleep of death. He needs some one at hand to rouse him up and urge him on to the place of safety.
We are all naturally in Sodom; if God did not hale us out, whilst we linger we should be condemned with the world. If God meets with a very good field He pulls up the weeds and lets the corn grow; if indifferent, He lets the corn and weeds grow together; if very ill, He gathers the few ears of corn and burns the weeds.(Bishop Hall.)
The losses and afflictions of the righteous are only Gods way of laying His loving hand upon them, to the intent that they might not be condemned with the world.
The ultimate force upon which our salvation depends is the loving mercy of God. Our purpose is too weak to secure salvation, even after the promise of it has been given.
Our infirmities would be ever bringing us into danger only that the Lord has compassion upon them.
It is the duty of the godly man to remove himself from every scene which endangers the safety of his soul.
Gen. 19:17. It is impossible not to spiritualise this history, for considered in itself it has little use. Here we discern the Gospel message.
1. We must strive to escape from our danger. The safety of our souls is involved. We shall lose all if we remain in a state of nature.
2. We must not swerve from our purpose to attain the end of our striving. We may look down through despondency; we ought to look up; but whether we look down or look up we must never look back.
3. We must actually obtain our salvation. We are not safe until we have reached the mountainuntil we have laid hold on Christ. There is no salvation in any other.
To look behind upon that world which we have set our hearts to forsake is:
1. A cause of serious delay. This is the least mischief conceivable by such a course. We certainly interrupt our journey, and delay to make our salvation secure.
2. Shows a divided interest, a distracted attention. Our purpose is hereby weakened, and we cannot follow God with all our heart.
3. A sign of unbelief. It shows some lingering love towards the sins we have left. It is an interruption of the life of our faith which, should it continue, would be fatal.
There were many places about the plain which seemed to promise a safe shelter to Lot, but he was told not to stay therein. There are human systems of thought and belief which seem to offer shelter and repose to our souls, but there is no safety for us but in Christ.
God Himselfthe Covenant angelis the Speaker here, and such He is in His message of salvation to mankind. His command to us is, Be saved, which is also an invitation, a privilege. With the command He furnishes the strength to perform.
Salvation implies the effort to renounce ourselvesa hard work. Our Lord requires His disciple to take up His cross and follow Him. This is but a merciful severity.
But shall we say that these Divine monitors were therefore impertinently officious or needlessly severe? Assuredly the more faithful and earnest they were in the discharge of their duty, the more real benevolence they exercised; nor could they have displayed their love in any better way than by seizing hold of them to quicken their pace, and urging them by the most powerful considerations to secure their own safety. In like manner should the earnest appeals and exhortations of Christs ministers to the impenitent be regarded. They are really prompted by the most benevolent motives. Knowing the tenors of the Lord they endeavour to persuade men. In uttering the denunciations of heaven they may be accused as needlessly harsh or severe; but it is a most unjust imputation, for what they speak will soon be found true; and in thus discharging their duty they perform an office worthy of an angel. They believe Gods threatenings, and therefore they speak; and should they speak smooth things to their hearers, and prophesy deceits, they would prove their bitterest enemies. In this urgent matter concealment is treachery and fidelity is love. They must be an echo of the angels voice, and cry aloud, Escape for your lives, look not behind you, nor tarry in all the plain. With what altered emotions does Lot now survey that ensnaring plain which had been his great temptation! For many a day he had roved at ease with his flocks and herds over that goodly ground; but now he is to pass over it with the utmost speed, not a moment is to be lost. Fly he must for his life to the mountains beyond, for a deluge of fire is about to break forth and flow on that accursed soil! Ah, how easily can the hand of God turn our choicest worldly comforts into wormwood and gall! How easily can He rob our enjoyments of their zest, and convert our earthly Edens into a dreary waste! Little children, keep yourselves from idols.(Bush.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
5. Lots Deliverance (Gen. 19:12-17)
12 And the men said unto Lot, Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place: 13 for we will destroy this place, because the cry of them is waxed great before Jehovah; and Jehovah hath sent us to destroy it. 14 And Lot went out, and spake unto his sons-in-law, who married his daughters, and said, Up, get you out of this place; for Jehovah will destroy the city. But he seemed unto his ions-on-law as one that mocked. 15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy Wife, and thy two daughters that are here, lest thou be consumed in the iniquity of the city. 16 But he lingered; and the men laid hold upon, his hand, and upon the hand of his wife, and upon the hand of his two daughters, Jehovah being merciful unto him: and they brought him forth, and set him without the city. 17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be consumed.
As the night wore on, filled with clamor, no doubt, and violence, the heavenly visitors vehemently assured Lot that the city faced certain destruction and warned him to gather together with all speed every member of his family if he would save them, from the impending catastrophe. Lot did as he was advised, but his warning was lost on his sons-in-law, whose thinking was so debased that they did not take him seriously; indeed they seemed to get the idea that he was making sport of them (cf. Jdg. 16:25). Note Gen. 19:12, son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city. Cf. Gen. 19:14, sons-in-law who married his daughters. Various suggestions have been made to clarify these relationships: (1) that he had no sons, only daughters, and the reference in Gen. 19:12 is to the sons of his married daughters; (2) that Gen. 19:12 had reference to sons-in-law whom Lot regarded as sons. How can this be clarified in the light of Gen. 19:14, sons-in-law, who married his daughters, marginal rendering, were to marry, hence only prospective sons-in-law? Rashi holds that there were two sets of sons-in-law; Ibn Ezra also explains that other sons-in-law are intended, namely, married to daughters who had died, as supported by the phrase, thy two daughters that are here which implies that there were others who were no longer here, i.e., no longer alive. (See SC, 95). Speiser points up the ambiguity of this phrase, two daughters that are here, meaning, literally, within reach, present, at hand, which, he says could mean either pledged but still at home, or unattached altogether (EG, 140). (KD, COPT, 234): Gen. 19:15 refers not to the daughters who were still in the fathers house, as distinguished from those who were married, but his wife and two daughters who were to be found with him in the house, in distinction from the bridegrooms, who also belonged to him, but were not yet living with him, and who had received his summons in scorn, because in their carnal security they did not believe in any judgment of God (Luk. 17:28-29). If Lot had married daughters, he would undoubtedly have called upon them to escape along with their husbands, his sons-in-law. There need be no significant dilemma here: as stated (SIBG, 242): either Lots virgin-daughters had been only betrothed to them [his sons-in-law, Gen. 19:14], or Lot had other daughters who perished in the flames. Lange (CDHCG, 438): We may add that there is no intimation that Lot had warned married daughters to rise up. The consensus seems to be that the two virgin daughters (Gen. 19:8) who were with Lot in his house, and who later escaped, were about to be married to men of Sodom.
Lots Reluctance. When the morning arose, that is, just before the sunrise, the angels hastened Lot, etc. Why the haste? So that Sodoms destruction might take place at sunrise, the sun being their chief deity; thus its impotence to save its worshipers would be demonstrated (SC, 95). But Lot lingered: Still tied to his possessions! Lange, ibid., 438): It is clear in every way that Lot, from his spiritless, half-hearted nature, which made it difficult to part from his location and possessions, was rescued with the greatest difficulty. Lot, like Ephraim (Hos. 7:8, Ephraim being the name commonly given to the northern kingdom of Israel) was a cake not turned. That is, he had never truly forsaken the world, the flesh, and the devil. Like many church members in our day, hesomewhat reluctantly, to be surekept one face turned toward the God of Abraham, but he lived much of his life with his real face always turned in the direction of the allurements of this present evil world (2Ti. 4:10); he had just enough religion probably to make him uncomfortable, but not enough to make him genuinely happy. Hence, when the day dawned, his heavenly visitors broke off any further delay by laying hold of him, and his wife, and his two daughters, and literally dragging them out of the doomed city, bidding them flee to the neighboring mountains of Moab for safety. Jehovah being merciful unto him: Does this mean that the angels sought to speed him while God was still merciful? Or does it mean that he was delivered, not on the ground of his own merit, but solely through Gods mercy? A third view: Although he was to be saved for Abrahams sake, through his, lingering he might have forfeited this privilege but for Gods mercy (SC, 95). This completes the work of the two angels in saving Lot: now the divine judgment is ready to be executed.
Review Questions
See Gen. 19:30-38.
Fuente: College Press Bible Study Textbook Series
12. Hast thou here any besides For Lot’s sake, sons, daughters, family, and possessions may be saved . So, on the other hand, in the ministry of vengeance, all these perish with the accursed father .
Jos 7:24-25.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the men said to Lot, “Have you any other relatives? Son-in-law, your sons and your daughters, and whoever you have in the city, bring them out of this place. For we will destroy this place because their cry has grown huge before Yahweh , and Yahweh has sent us to destroy it”.’
Lot is offered the opportunity to save any who are related to him. His behaviour has earned them a reprieve. We are left to infer that this is because they are also therefore related to Abraham. ‘This place’, repeated twice, may be seen as derogatory. It has lost its identity.
“Yahweh has sent us to destroy it.” The truth is now out. Although the visit of the angels did give Sodom a last chance, the ‘huge cry’ that had previously arisen from it had really decided its fate. Now its fate is made known to Lot, and he becomes aware that these are no ordinary strangers. They are here to arrange the destruction of Sodom.
There are times in history when God cries ‘enough!’. The Flood was one such. Here is another. Later the exile will be a third. Sin contaminates, and grows, and spreads and then becomes all pervasive – and then God acts.
Gen 19:14 a
‘And Lot went out and spoke to his prospective sons-in-law who were to marry his daughters, and said, “Up, you get out of this place, for Yahweh will destroy the city”.’
Lot’s two daughters had not yet cohabited with a man (verse 8), so that if they are the daughters in mind any marriage is clearly not yet finalised. However, it may be that Lot had other daughters who were married, in which case we must read ‘his sons-in-law who had married his daughters’. Thus the appeal to the men is then an appeal to the family.
“Yahweh will destroy this city”. Lot still holds to a belief in Yahweh, and knows his sons-in-law will know it.
Gen 19:14 b
‘But he seemed to his sons-in-law as one who was being ridiculous.’
They looked on his words as a huge joke. The poor fellow had always been a bit narrow minded with his belief in this strange God. Now he had gone over the top. If you compromise your religion and make family associations with those who do not believe as you do, you lose your credibility. If he had more daughters, Lot had now lost them. That is the price of compromise.
Fuente: Commentary Series on the Bible by Peter Pett
The Rescue of Lot
v. 12. And the men said unto Lot, Hast thou here any besides? Son-in-law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place; v. 13. for we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it. v. 14. And Lot went out and spake unto his sons-in-law, which married his daughters, and said, Up, get you out of this place; for the Lord will destroy this city. v. 15. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife and thy two daughters which are here, lest thou be consumed in the iniquity of the city. v. 16. And while he lingered, the men laid hold upon his hand and upon the hand of his wife and upon the hand of his two daughters, the Lord being merciful unto him; and they brought him forth, and set him without the city. v. 17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life. Look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. v. 18. And Lot said unto them, Oh, not so, my Lord! v. 19. Behold now, thy servant hath found grace in Thy sight, and Thou hast magnified Thy mercy which Thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me and I die.
v. 20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither, (is it not a little one?) and my soul shall live. v. 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.
v. 22. Haste thee, escape thither; for I cannot do anything till thou be come thither. Therefore the name of the city was called Zoar.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 19:12, Gen 19:13
And the men said unto Lot,after the incident recorded in the preceding verses. Lot by this time had doubtless recognized their celestial character; accordingly, the Codex Samaritanus reads “angels“Hast thou here any besides? (i.e. any other relatives or friends in the city in addition to the daughters then present in the house) son in law, and thy sons, and thy daughters, and whatsoever (not of things, but of persons) thou hast in the city, bring them out of this place: for we will destroy this place (literally, for destroying this place are we, i.e. we are here for that purpose), because the cry of themnot “the outcry on account of them,” i.e. which the men of Sodom extort from others (Gesenius), but the cry against them which ascends to heaven, the cry for vengeance on their iniquities (cf. Gen 4:10; Gen 18:20is waxen great before the face of the Lord (cf. Gen 6:11; Gen 10:9); and the Lord (Jehovah) hath sent us (language never employed by the Maleach Jehovah) to destroy it.
Gen 19:14
And Lot went out (obviously that same evening), and spake unto his sons in law, which married his daughters,literally, those taking his daughters, meaning either those who had taken them (LXX; Targums, Knobel, Delitzsch), or more probably those intending to take them, their affianced husbands (Josephus, Vulgate, Clericus, Rosenmller, Ewald, Keil, Kalisch)and said, Up, get you out of this place; for the Lord (Jehovah) will destroy this (literally, the) city. But (literally, and) he seemed as one that mockedas one that made laughter; from the same root as the word Isaac (Gen 17:19; cf. Jdg 16:25)unto his sons in law.
Gen 19:15, Gen 19:16
And when the morning arose,literally, as soon as the dawn (from , to break forth as the light) went up, i.e. on the first appearance of the morning twilightthen the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here;literally, which are found; not implying the existence of other daughters (Knobel), but contrasting with the sons in law (Keil, Kalisch) lest thou be consumed in the iniquity (or punishment, as in Isa 5:18) of the city. And while he lingered,Lot’s irresolution would have been his ruin but for his attendant. His heart manifestly clung to the earthly possessions he was leaving. The angels made no mention of his attempting to save a portion of his great wealththe men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful to him:literally, in the mercy, or gentleness, of Jehovah to him; the primary idea of the verb from which the noun is derived being that of softness (cf. Isa 63:9)and they brought him forth, and set him without the city.
Gen 19:17
And it came to pass, when they had brought them (i.e. Lot and his family) forth abroad (literally, without; sc. the city), that heone of the angels (Rabbi Solomon, Jarchi, Rosenmller, Lange, ‘Speaker’s Commentary’); the one that had taken Lot’s hand (Inglis); Jehovah speaking through the angel (Delitzsch); the angel speaking in the name of God (Keil, Kalisch); Jehovah himself, who, though not mentioned, had now appeared upon the scene (Ainsworth, Candlish)said, Escape for thy life (literally, for thy soul; and clearly in this case the loss of the soul in the higher sense must have been involved in the destruction of the life); look not behind thee. From the event it may be inferred that this injunction was also given to Lot’s wife and daughters; perhaps to hide God’s working in the fiery judgment from mortal vision (Knobel), but more likely to express detestation of the abhorred city (Bush), to guard against the incipience of any desire to return (Lange), and to stimulate their zeal to escape destruction. Neither stay thou in all the plainor “circle” (vide Gen 13:10). Once so attractive for its beauty, it must now be abandoned for its danger. Escape to the mountain (the mountain of Moab, on the east of the Dead Sea), lest thou be consumed.
Gen 19:18
And Lot said unto them, Oh, not so, my Lord. Adonai, which should rather be translated Lord; whence it would almost seem as if Lot knew that his interlocutor was Jehovah. Keil admits that Lot recognized a manifestation of God in the angels, and Lange speaks of a miraculous report of the voice of God coming to him along with the miraculous vision of the angels. That the historian uses “them” instead of “him” only proves that at the time Jehovah was accompanied by the angels, as he had previously been at Mamre (vide Gen 18:1).
Gen 19:19
Behold now, thy servant hath found grace in thy sight (cf. Gen 18:3), and thou hast magnified thy mercy (language inappropriate to be addressed to the angels, though exactly suitable if applied by Lot to Jehovah), which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil (more correctly, the evil, i.e. the destruction threatened upon Sodom) take me, and I die.
Gen 19:20
Behold now, this city is near to flee unto (literally, thither), and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. Lot’s meaning was that since Zoar was the smallest of the cities of the Pentapolis, it would not be a great demand on God’s mercy to spare it, and it would save him from further exertions for his safety. A singular display of moral obtuseness and indolent selfishness on the part of Lot.
Gen 19:21
And he said unto him, See, I have accepted thee (literally, I have lifted up thy face, the petitioner usually supplicating with his face toward the ground, so that the elevation of his countenance expressed the granting of his request) concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.
Gen 19:22
Haste thee, escape thither; for I cannot do anything till thou be come thither. Therefore the name of the city was called Zoar. I.e. “The Little;” obviously from Lot’s remark concerning it (Gen 19:20); (LXX.). The original name of the city was Bela (Gen 14:2, q.v.). It has been sought for in the Wady Zuweirah, a pass leading down from Hebron to the Dead Sea, on the west side of the lake (De Sancey); in the Ghor-el-Mezraa, i.e. upon the southern peninsula, Which projects a long way into the Dead Sea (Robinson); and in the Ghor-el-Szaphia, at the south-eastern end of the see, at the opening of the Wady-el-Raumer (Keil); but has now been identified with Zi’ara, at the northern extremity of the lake.
Gen 19:23
The sun was risen upon the earthliterally, the sun went forth, i.e. it was now above the horizon. Lot had left Sodom with the first streak of dawn; but, having lingered, it was clear morningwhen Lot entered into Zoaror “went towards Zoar,” i.e. when the angel left him (Keil).
Gen 19:24
Then the Lord rainedliterally, and Jehovah caused it to rain; (LXX.), which latter term is adopted by Luke in describing this event (Gen 17:1-27 :29)upon Sodom and upon Gomorrahand also upon Admah and Zeboim (Deu 29:23; Hos 11:8), Bela, or Zoar, of the five cities of the Jordan circle (Gen 14:2, Gen 14:8) being exemptedbrimstone and fire; properly pitch, though the name was afterwards transferred to other inflammable materials (Gesenius); , and fire, which, though sometimes used of lightning, as in 1Ki 18:38; 2Ki 1:10, 2Ki 1:12, 2Ki 1:14; Job 1:16, may here describe a different sort of igneous agency. Whether this Divinely-sent rain was “burning pitch” (Keil), of lightning which ignited the bituminous soil (Clericus), or a volcanic eruption which overwhelmed all the region (Lynch, Kitto), it was clearly miraculous in its nature, and designed as a solemn punitive infliction on the cities of the plainfrom the Lordi.e. Jehovah (the Son) rained down from Jehovah (the Father), as if suggesting a distinction of persons in the Godhead; otherwise the phrase is regarded as “an elegancy of speech” (Aben Ezra), “an emphatic repetition” (Calvin), a more exact characterization of the storm (Clericus, Rosenmller) as being out of heaven.
Gen 19:25
And he overthrewliterally, turned over, as a cake’; whence utterly destroyed (cf. Deu 29:23; , LXX.; subvertit, Vulgate). In Arabic “the overthrown’ is a title applied, , to Sodom and Gomorrah (Gesenius). From the use of the expression (2Pe 2:6), Wordsworth thinks an earthquake may have accompanied the burningthose cities,that they were submerged as well as overthrown (Josephus) is a doubtful inference from Gen 14:3 (vide infra, Verse 28, on the site of cities of the plain). The archaic is again employed (cf. Gen 19:8)and all the plain,kikkar, circle or district (Gen 13:10)and all the inhabitants of the cities,a proof of their entire corruption (Gen 18:32)and that which grew upon the groundliterally, that which sprouts forth from the ground, the produce of the soil; thus converting “a fruitful land into barrenness for the wickedness of them that dwell therein” (Psa 107:34).
Gen 19:26
But his wife looked back from behind him,i.e. went behind him and looked back; (LXX.), implying wistful regard; respiciens (Vulgate); an act expressly forbidden by the angel (Gen 19:17)and she became (literally, she was, conveying an idea of complete and instantaneous judgment) a pillar of salt. ; (LXX.); a statue or column of fossil salt, such as exists in the neighborhood of the Dead Sea. That she was literally transformed into a pillar of salt (Josephus, Calvin, Rosenmller, Kalisch, Wordsworth), though not impossible, is scarcely likely. A more probable interpretation is that she was killed by the fiery and sulphurous vapor with which the atmosphere was impregnated, and afterwards became encrusted with salt (Aben Ezra, Keil, Lange, Murphy, Quarry), though against this it has been urged
(1) that the air was not filled with “salt sulphurous rain,” but with fire and brimstone; and
(2) that the heaven-sent tempest did not operate in the way described on the other inhabitants of Sodom (Inglis). A third explanation regards the expression as allegorical, and intimating that the fate of Lot’s wife was an everlasting monument of the danger of disregarding the word of the Lord, either as a covenant of salt signifies a perpetual covenant (Clark), or with reference to the salt pillars which, in a similar manner, attest the destruction of the cities (Inglis). The notion that Lot’s wife, returning to the city, stuck fast in terra salsuginosa, like a salt pillar (Dathius), and that she perished in the flames, having afterwards erected to her memory a monument of the salt stone of the region (Michaelis), may be disregarded.
Gen 19:27
And Abraham gat up early in the morning (of the catastrophe) to the place (i.e. and went to the place) where he stood before the Lord (vide on Gen 18:22).
Gen 19:28
And he looked towardliterally, towards the face, or visible side (cf. Gen 18:16 where the same phrase is employed to describe the act of the angels on leaving Mamre)Sodom and Gomorrah, and toward all the land of the plain, or Jordan circle. The cities of the plain are commonly believed to have been situated at the southern extremity of the Dead Sea, The principal reasons assigned for this conclusion may be stated.
1. Josephus and Jerome, the one representing Jewish, and the other Christian, tradition, both speak of a Zoar as existing in that locality.
2. The difference of level between the northern and southern ends of the lake, the one according to Lynch being 1300 feet, and the other not more than 16 feet, seems to favor the idea that the latter is of recent formation, having been, in fact, submerged at the time of the overthrow of the cities.
3. A ridge of rock-salt on the west of the Yale of Salt is called by the name Jebel Usdum, in which a trace of the word Sodom is by some detected; and the pillars of salt that in that region have from time to time been detached from the salt cliffs have been designated by the name of Lot’s wife (Bint Sheikh Lot).
4. The statement of Gen 14:3 appears to imply that the Salt Sea now covers what was originally the vale of Siddim.
5. The expression “like the land of Egypt as thou comest to Zoar” (Gen 13:10) is suggestive rather of the southern than of the northern extremity of the lake as the site of the Pentapolis. It may be added that this opinion has received the sanction of Robinson, Stanley, Porter, Thomson (The Land and the Book), and other eminent geographers. On the other hand, there are reasons for believing that the true site of the cities was at the north, and not the south, of the Dead Sea.
1. The circle of the Jordan was visible from the Bethel plateau (Gen 13:10); the southern extremity of the Dead Sea is not.
2. From the heights above Hebron or Mature, though the actual circle is not visible, “yet the depression between the nearer hills and those of Gilead can be perceived, and Abraham could at once identify the locality whence the smoke arose,” after Sodom’s burning.
3. Chedorlaomer’s route (Gen 14:7-14) was from Kadesh to Hazezon-tamar, midway up the western shore of the Dead Sea, from Hazezon-tamar to the vale of Siddim, and from Siddim to Dan, the natural conclusion being that on reaching Hazezon-tamar he did not turn southward, but continued marching northwards.
4. Moses from Mount Nebo (Deu 34:3) beheld”‘ the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar,” which was certainly possible if Zoar was in the line of vision with the plain and the city of Jericho, but as certainly impossible if it was at the southern extremity of the lake This view has been advocated by Grove (Smith’s ‘Biblical Dictionary,’ art. ZONE) and by Tristram, and has been adopted by Drew (‘Imp.’ ‘Bible Dict.,’ art. Sodom), Dykes, and Inglis. And beheld, and, lo, the smoke of the country went up as the smoke of a (literally, of the) furnace. Thus the appalling catastrophe proclaimed its reality to Abraham; to subsequent ages it stamped a witness of its severity
(1) upon the region itself, in the bleak and desolate aspect it has ever since possessed;
(2) upon the page of inspiration, being by subsequent Scripture writers constantly referred to as a standing, warning against incurring the Almighty’s wrath (Deu 29:22; Isa 13:19; Jer 49:18; Lam 4:6; Amo 4:11; 2Pe 2:6; Jud 1:7); and
(3) upon the course of ancient tradition, which it powerfully affected. Cf. Tacitus, ‘Hist.,’ Gen 5:7 : “Hand procul inde eampi, quos ferunt olim uberes, magnisque urbibus habitatos, fulminum jaetu arsisse; et manere vestigia; terramque ipsam specie torridam vim frugiferam perdidisse; nam cuncta atra et inania velut in cinerem vanescunt. Ego, sicut inelitas quondam urbes igne celesti flagrasse concesserim.” For traditional notices of this event by Diodorus Siculus, Strabo, Pliny, Ovid, &c. vide Rosenmller (Scholia I. Gen 19:25).
HOMILETICS
Gen 19:24
The judgment of fire.
I. THE DELIVERANCE OF LOT.
1. Mercifully warned. The intimation conveyed by the angels was
(1) Explicit; the city was to be destroyed. The cry for vengeance could no longer be resisted. The cup of its iniquity was full.
(2) Emphatic; there was no dubiety about the announcement. Already the doom had been decreed, and they had come to be the ministers of its execution.
(3) Merciful; it was designed to secure the escape of himself and friends from the impending overthrow. “Whatsoever thou hast, bring them out of this place.”
(4) Timely; there was still ample opportunity for not only getting clear out of the perilous region himself, but for alarming his daughters’ intended husbands. So are sinners warned clearly, expressly, graciously, and opportunely in the gospel to flee from the wrath to come, to escape from the city of destruction.
2. Urgently hastened. Notwithstanding the angel’s warning, it is obvious that Lot trifled, probably from a latent apprehension that there was plenty of time, if not from any secret dubiety as to the need for the celestial exhortation; and so do sinners dally yet with the solemn announcement of the gospel, which necessitates that they Be vehemently pressed, like Lot, with
(1) Earnest admonition. “Arise!” “Up!” “Get thee out of this place!”
(2) Serious caution, “Lest thou be consumed in the iniquity of the city.”
3. Graciously assisted. Even the urgency displayed by the angels would not have sufficed to rescue Lot, had they not extended to him and his worldly-minded partner a helping hand. Hankering after Sodom, perhaps thinking of the wealth they had to leave, the good man and his wife still lingered, and were at last only dragged forth by main force beyond the precincts of the doomed city. It reminds us that few, probably none, would ever escape from the city of destruction if Divine grace were not practically to lay hold of them and drag them forth; and even this Divine grace would not do unless the Lord were specially merciful to them, as he was to Lot.
4. Minutely directed. To the further prosecution of their journey they were not left without most careful instructions as to how they might secure their safety; and neither are awakened sinners, who have-been aroused to see their peril and to start upon the way of life, permitted to struggle on without celestial guidance as to how to make their calling and election sure. Like the fleeing Lot and his wife, they are counseled
(1) to be in earnest, seeing it is their life for which they flee;
(2) to beware of backsliding, since he who looketh back is not fit for the kingdom of God;
(3) to indulge in no delay, since so long as one continues in the plain of his natural condition he stands in imminent peril; and
(4) to persevere until he reaches the mount of salvation in Jesus Christ.
II. THE OVERTHROW OF SODOM.
1. Supernatural. Whatever the natural forces employed in the destruction of the fair cities of the Jordan circle, their employment with such severity and at such a time, viz; precisely at the moment when the moral degradation of the people showed them to be ripe for judgment, was a signal demonstration of the miraculous character of the catastrophe; as indeed the narrative alleges it to have been a phenomenon altogether, out of the common course of events: “Jehovah rained down fire from Jehovah.
2. Unexpected. It does not appear that the inhabitants of Sodom generally were warned of the approaching fire-storm, though, if Lot’s sons-in-law may be accepted as an indication of the temper in which the people at that time were, any such announcement would only have been listened to with mocking incredulity. So was it in the days of Noah (Mat 24:38); so will it be in the end of the world (2Pe 3:3, 2Pe 3:4).
3. Complete. The cities with their inhabitants, the fields with their vegetation, were engulfed in the sulfurous baptism and “turned into ashes.” As overwhelming in its kind, though not as sweeping in its extent, as had been the previous submergence of the world by a flood of water, the devastation sent upon the fair Pentapolis of the Jordan circle was a ghastly shadow and premonition of that vengeance of eternal fire which shall yet devour the ungodly (2Th 1:8).
4. Righteous. It was a just judgment which had been richly merited, as the visit of the angels had convincingly demonstrated. Indeed that previous unveiling of the filthiness of Sodom which had taken place may be viewed as having been designed to supply a visible justification of the righteousness of the great Judge in consigning them to so disastrous an overthrow. And so before the infliction of the great day of wrath upon the impenitent and the ungodly there will be a revelation of the secret characters of all hearts and lives, that “thou mightest be justified when thou speakest, and be clear when thou judgest” (Psa 51:3).
5. Public. In particular, besides being experienced by the unhappy sufferers and observed by the trembling fugitives who had sought refuge in Zoar, it was witnessed by Abraham, who gat him up early, and, looking towards Sodom, saw the smoke of the country ascending like the smoke of a furnace to heavena fit emblem of the terrible publicity which will invest the final judgment of a sinful world (Mat 25:31-46; 2Th 1:7-10; Rev 18:9).
III. THE FATE OF LOT‘S WIFE.
1. Intensely melancholy. Overtaken by the sulfurous storm, she was transfixed where she stood, and in a moment after wrapped in a sheet of saline incrustation. Affecting in itself, her doom was rendered all the more impressive from the circumstance that she had so nearly escaped. Alas, nearly saved means wholly lost!
2. Truly deserved. Contrary to the angel’s instructions, she had looked behind. Thus she had brought her tragic fate upon herself. Obedience would have saved her; disobedience proved her ruin, Whether she was lost eternally it is not safe to say, but her temporal destruction had been righteously incurred.
3. Solemnly suggestive. It was doubtless designed to teach many lessons, such as the danger of disobedience, the folly of delay, the severity of the Divine judgments, and the intensity of the Divine displeasure against sin.
Lessons:
1. The difficulty of saving a good man (1Pe 4:18).
2. The ability of God to punish sin (Heb 10:31).
3. The danger of looking back (Heb 10:26, Heb 10:27, Heb 10:38).
4. The possibility of being nearly saved, yet wholly lost (Mar 12:34).
HOMILIES BY J.F. MONTGOMERY
Gen 19:23-25
The righteousness of God revealed.
The judgment of God upon Sodom and the cities of the plain. The deliverance of Lot. The reception of the two angels by Lot was a great contrast to that of the three by Abraham. The scene of the Divine judgment is suggestive. The plain of the Jordan was well watered, attracted Lot by its beauty and promise. Early civilization gathered about such spots, but civilization without religion is a blasting influence. There are hidden fountains of judgment ready to burst forth and pour the fire of Divine wrath upon the sinners. The man who “pitched his tent towards Sodom” became at last a townsman, “vexed with the filthy conversation,” yet, but for Divine mercy, involved in its punishment. The whole narrative teaches important lessons, especially on the following points:
I. A TRULY RELIGIOUS LIFE is not a mere secret of the soul, but HAS ITS APPROPRIATE PLACE AND SURROUNDINGS.
II. THE HOUSEHOLD of the true believer is A LARGE ENOUGH CIRCLE IN WHICH TO MANIFEST SINCERITY AND FAITHFULNESS, yet must we take heed that our house is well defended against the invasions of the corrupt world.
III. HOW GREAT A RESULT COMES OUT OFTEN FROM A SMALL BEGINNING OF ERROR! The selfishness of Lot’s first choice of his residence was the seed of evil which multiplied into all the subsequent suffering and wrong.
IV. “Behold the GOODNESS and SEVERITY OF GOD“mingled judgment and mercy, but not mingled in a confused manner, with perfect order. The man who had joined with Abraham in the covenant with Jehovah, who with all his faults was yet a believer, is warned, rescued by angels; able by his intercession to obtain mercy for others.
V. The DIVINE JUSTICE which is manifested on the large scale as BETWEEN THE CHURCH AND THE WORLD is also revealed in the smaller sphere of HOUSEHOLDS and families. Lot’s wife is an apostate, and becomes involved in the destruction of the wicked. His sons-in-law mock at the Divine warning. His daughters become the incestuous originators of nations which afterwards greatly trouble the history of the people of God.
VI. THE SAME STEADFASTNESS OF GOD HAS TWO SIDES OR ASPECTS OF IT. “The sun was risen upon the earth when Lot entered Zoar.” The same day, while the sun was serenely smiling on the city of refuge, the storm of fire and destruction from heaven was gathering over the doomed people and ready to burst upon them. “When God destroyed the cities of the plain, God remembered Abraham, and sent Lot out of the midst of the overthrow.”R.
HOMILIES BY J.F. MONTGOMERY
Gen 19:26
The danger of falling back.
“But his wife looked back from behind him, and she became a pillar of salt.” Every part of this narrative suggestive of lessons. Reminded how “the righteous scarcely saved,” and of the danger of an amiable weakness. In Lot’s sons-in-law we see how the world receives the gospel (cf. Eze 20:49; Jas 1:24). In his wife, one convinced, but not converted; seeking safety, but with a divided aim (Jas 1:8). In the angel’s help, God’s watchful care, even where the need is unknown. Text teaches the responsibility of those who hear the gospel. Dangers surrounding us, but a way of safety (Psa 101:1; 2Co 2:16). But not enough to be roused (Mat 10:22; Heb 12:1). Many are awakened to flee, yet look back (Luk 9:62). Lot’s wife not deaf to the call; did not think it fancy; really believed; felt the danger, and fled (2Co 6:17; Rev 18:4). But the sun rose; the valley beautiful; home attractive; no signs of danger. Must she leave all; and at once? She paused. That pause was death.
I. May be roused by ALARM OF CONSCIENCE and yet look back (cf. Mat 12:43-45). Some, intent on the world, think not of the future. Preaching seems only a venerable form; prayer a proper homage to God. But as to anything more, no hurry. But a time of anxiety comes. Perhaps a wave of revival, or some special occurrenceillness, bereavement, care. Eternity is brought near, false confidence dispelled (Isa 28:17). Then in earnest to seek the true refuge (Heb 6:18). The Bible read; prayer a real pleading. But the sun arises. The immediate cause passes away. Fears fade away. Then a looking back. Surely some of you can remember times of earnestness. Perhaps in hours of anxious watching, or in preparation for communion, or God has spoken directly to the soul and made you feel his presence (Gen 28:16, Gen 28:17). Then the blessedness of accepted salvation was felt. The message was not a parable theft. The Bible and prayer were precious then. But time went on. The immediate influence, gone. All as before. Old ways asserted their power; hard to give them up. In mercy the call once more. Awake; the storm is at hand, though thou, seest it not. Pray that the Holy Spirit may transform thy heart.
II. May be moved by EXAMPLE OF OTHERS, yet turn back. She felt her husband’s earnestness, and went with him, but so far only. We know the power of example. When we see those we love affected, we are moved to be as they. So at the preaching of John the Baptist. So at times of missions. Have any felt this influence; been stirred to read and pray? It is well. But has it lasted? For a real saving change there must be a personal transaction with the Lord as a living Savior; a laying hold of him, a real desire and effort that the will and whole nature be submitted to him.
III. A MIGHTIER POWER STILL MAY ACT UPON THE SOUL. While Lot lingered angels laid hold of hands. There are times when God pleads urgently. One refuge after another swept away. Call upon call, sign upon sign, till the will seems conquered. But all is not done (Php 3:13). Such pleadings neglected, cease. Observe, God led Lot out of Sodom, not to Zoar. There is work still to be done (2Pe 1:10). The question is not as to the past, but as to the present. It will not save a man that he was once anxious. Look not back. Look to Jesus (Heb 12:2). Let earnestness in every part of Christian life testify that you are not looking back (Heb 10:39).M.
Fuente: The Complete Pulpit Commentary
And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:
Sweet thought! mercy you see is shewn to ungodly relations, in the suspension of judgments. Mat 13:30 ; 1Co 7:14-16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 19:12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place:
Ver. 12. Hast thou here any, &c. ] It is something for safety, to be Lot’s kinsman. So the Kenites in Saul’s time, receive life from Jethro’s dust, many ages after his death, and favour from his hospitality. 1Sa 15:6
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 19:12-14
12Then the two men said to Lot, “Whom else have you here? A son-in-law, and your sons, and your daughters, and whomever you have in the city, bring them out of the place; 13for we are about to destroy this place, because their outcry has become so great before the LORD that the LORD has sent us to destroy it.” 14Lot went out and spoke to his sons-in-law, who were to marry his daughters, and said, “Up, get out of this place, for the LORD will destroy the city.” But he appeared to his sons-in-law to be jesting.
Gen 19:12 “Whom else have you here” This is not so much for the angels’ information as it is for Lot to see he had no real ties to Sodom!
Gen 19:13-14 “the LORD has sent us to destroy it. . .the LORD will destroy the city” The presence of a destroying angel can be seen in the ten plagues of Egypt, but the ultimate authority is YHWH behind angels’ activities.
Three times in these two verses the Hebrew term “destroy” (BDB 1007, KB 1469) is used.
1. Gen 19:13 – “destroy” – Hiphil PARTICIPLE
2. Gen 19:14 – “destroy” – Piel INFINITIVE CONSTRUCT (cf. Gen 19:29)
3. Gen 19:14 – “destroy” – Hiphil PARTICIPLE (cf. Gen 18:28)
The term basically means “to ruin,” but is used in the sense of destroy (cf. Gen 6:17; Gen 9:15; Gen 13:10; 2Sa 24:16). This is the same root used to describe the “Death” angel in Exo 12:23 (note 1Ch 21:15; Isa 54:16; Jer 22:7).
Gen 19:14 “went out and spoke to his sons-in-law” Some assume that Lot’s daughters were already married (BDB 542, KB 534, Qal ACTIVE PARTICIPLE, cf. the Septuagint and the Targums), but others believe they were only betrothed (cf. Josephus, the Vulgate, Rashi, and TEV). It seems to me from the context that Lot only had two daughters and they were still unmarried, living at home, but it remains a possibility he had other married daughters who were completely caught up in the life of Sodom and would not leave.
Lot tried to motivate these young men to leave.
1. up (lit. arise) – BDB 877, KB 1086, Qal IMPERATIVE
2. get out (lit. go) – BDB 422, KB 425, Qal IMPERATIVE
“to be jesting” This VERB (BDB 850, KB 1019, Piel PARTICIPLE) has several connotations.
1. sexual activity – Gen 26:8
2. mocking – Gen 21:9
3. make sport of (related to #1) – Gen 39:14; Gen 39:17
4. play (related to #1) – Exo 32:6
5. entertain – Jdg 16:25
The same root is used of Abraham’s and Sarah’s laughing at YHWH’s promise of a child the following spring (cf. Gen 17:17; Gen 18:12).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
and. Note the Figure of speech Polysyndeton.
Fuente: Companion Bible Notes, Appendices and Graphics
Gen 19:12. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:
Let me bid every Christian man to look about him, among all his kith and kin, to see which of them yet remain unconverted. Let your prayers go up for them all: Son in law, and thy sons, and thy daughters.
Gen 19:13-14. For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
The old man is in his dotage, said they; he always was peculiar, he never acted like the rest of the citizens; he came in here as a stranger, and he has always been strange in his behavior.
Gen 19:15-16. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him; and they brought him forth, and set him without the city.
I have always felt pleased to think that there were just hands enough to lead out these four people, Lot, and his wife, and their two daughters. Had there been one more, there would have been no hand to lay hold of the fifth person; but these two angels, with their four hands, could just lead these four persons outside the doomed city. God will always have agents enough to save his elect; there shall be sufficient gospel preaching, even in the darkest and deadest times, to bring his redeemed out of the City of Destruction. God will miss none of his own.
Gen 19:17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.
Perhaps the old mans legs trembled under him; he felt that he could not run so far; and, beside, the mountain seemed so bleak and dreary, he could not quite quit the abodes of men.
Gen 19:18-21. And Lot said unto them, Oh, not so, my Lord: Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saying my life; and I cannot escape to the mountain, lest some evil take me, and I die: behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. And he said unto him, See, I have accepted thee concerning this thing also, that I wilt not overthrow this city, for thou hast spoken.
I think that I have said to you before that this sparing of Zoar is an instance of the cumulative power of prayer. I may liken Abrahams mighty pleading to a ton weight of prayer, supplication that had a wonderful force and power. Lots petition is only like an ounce of prayer. Poor little Lot, what a poor little prayer his was! Yet that ounce turned the scale. So, it may be that there is some mighty man of God who is near to prevailing with God, but he cannot quite obtain his request; but you, poor feeble pleader that you are, shall add your feathers weight to his great intercession, and then the scale will turn. This narrative always comforts me I think that Zoar was preserved, not so much by the prayer of Lot, as by the greater prayer of Abraham which had gone before; yet the mighty intercession of the friend of God did not prevail until it was supported by the feeble petition of poor Lot.
Gen 19:22. Haste thee, escape thither;
The hand of justice was held back until Gods servant was safe. There can be no destruction of the world, there can be no pouring out of the last plagues, there can be no total sweeping away of the ungodly till, first of all, the servants of God are sealed in their foreheads, and taken to a place of security. The Lord will preserve his own. He lets the scaffold stand until the building is finished; then, it will come down fast enough.
Gen 19:22-28. For I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. The sun was risen upon the earth when Lot entered into Zoar. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that, which grew upon the ground. But his wife looked back from behind him, and she became a pillar of salt. And Abraham gat up early in. the morning to the place where he stood before the LORD: and he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.
What must Abrahams meditations have been! What should be the meditations of every godly man as he looks towards Sodom, and sees the smoke of its destruction? It might do some men great good if they would not persistently shut their eyes to the doom of the wicked. Look, look, I pray you, upon that place of darkness and woe where every impenitent and unbelieving spirit must be banished for ever from the presence of the Lord! Look till the tears are in your eyes as you thank God that you are rescued from so terrible a doom! Look till your heart melts with pity for the many who are going the downward road, and who will eternally ruin themselves unless almighty grace prevent!
This exposition consisted of readings from Gen 18:17-33; Gen 19:12-28.
Fuente: Spurgeon’s Verse Expositions of the Bible
Sodom and Gomorrah Destroyed
Gen 19:12-23
It was a very weak nature that heaven was so eager to rescue. Though described as a righteous man, Lot was a very weak one. He had pitched his tent toward Sodom, but apparently had been unable to resist its attractions, and had gone to live within its precincts. It would almost appear that he had become one of its leading citizens. Therefore, his testimony for God was invalidated and worthless. He seemed as one that mocked, even to his own family. How the angels must have loved this work. There were four people to be saved, and between them, in the human forms they had assumed, there were four hands-one for each. Is not this work in which we all should share? Let us hasten the lingerers! It is fatal to look behind. All our past is strewn with the memories of our sins and failures. There is but one hope. Escape to the Cross of the Divine Redeemer! Shelter in the cleft Rock of Ages! Hasten to the open arms of the Father!
Fuente: F.B. Meyer’s Through the Bible Commentary
Hast: Gen 7:1, Num 16:26, Jos 6:22, Jos 6:23, Jer 32:39, 2Pe 2:7, 2Pe 2:9
son: Gen 19:14, Gen 19:17, Gen 19:22, Rev 18:4
Reciprocal: Jos 2:18 – thy father 1Sa 15:6 – depart Jer 51:45 – deliver
Fuente: The Treasury of Scripture Knowledge
Lot and His Family Any doubt one has about God keeping wicked under his protective care is removed by this story. The angels delivered Lot, his wife and their two daughters safely from the city before its destruction. Unfortunately, Lot’s wife ignored the angels’ instruction. She was turned to a pillar of salt for looking back ( Gen 19:12-29 ; 2Pe 3:6-9 ).
Lot’s daughters also involved him in sin. They got him drunk on two consecutive nights and lay down with him. Both conceived a child by their father. Perhaps the evil which had surrounded them had influenced his daughters to think of such a plan (19:30-38).
Fuente: Gary Hampton Commentary on Selected Books
Gen 19:12-29. The men have learnt all they need to know of Sodoms character, and tell Lot of its impending fate that he may be rescued with his household. His prospective sons-in-law (mg.) do not heed his warning, so, as the morning is drawing on, the angels urge him to escape with his wife and daughters. As he lingers, they hurry them out of the city and bid them escape to the mountain, not looking behind or loitering. Lot fears to do this, and is permitted to find refuge in Zoar, spared for this purpose since it was but tiny. Nothing could be done till he was safe, though his wife disobeyed the prohibition to look back and was turned into a pillar of salt. The sun had risen when Lot reached his refuge, and then fire and brimstone were rained on Sodom and Gomorrah, and the cities and all the Plain with its inhabitants were overturned, apparently by earthquake. Abraham, remembering what his guests had said, goes out in the morning to the place where he had talked with God in sight of Sodom, and where the cities had been he sees only dense volumes of smoke. In Gen 19:29 we have Ps reference to the catastrophe, the stress being laid on the deliverance of Lot for Abrahams sake. In Js narrative he seems to be saved for his own.
Gen 19:12. Read probably thy sons-in-law and thy daughters.
Gen 19:17. look not behind thee: the reason is not clear, whether with hankering for what he is leaving, or because of the delay involved, or because man must not see God at work (Gen 2:21).
Gen 19:20-22. An explanation why the district of Zoar (at the S. end of the Dead Sea, cf. Gen 13:10) was not involved in the catastrophe, and why the city bore its name (= little); it was so insignificant that an exception might be made in its favour.
Gen 19:25. overthrew: the verb and the cognate noun are regularly used to describe this catastrophe.
Gen 19:26. An explanation of the origin of a salt column in the district. Josephus says that he had seen the pillar, and there is one in the district now, forty feet high, though whether that seen by Josephus is uncertain.
Gen 19:28. A vapour often hangs over the Dead Sea.
Fuente: Peake’s Commentary on the Bible
"In order to show that the rescue of Lot was in response to the prayer of Abraham, the narrative reads so that the words of the messengers ["swept away," Gen 19:15; Gen 19:17] recall explicitly the words of Abraham’s prayer in behalf of the righteous in the previous chapter ["sweep away," Gen 18:23]." [Note: Sailhamer, The Pentateuch . . ., p. 170.]