Genesis 19 commentary

Lot was good, but there was not one more of the same character in the city. All the people of Sodom were very wicked and vile. Care was therefore taken for saving Lot and his family. Lot lingered; he trifled. Thus many who are under convictions about their spiritual state, and the necessity of a change, defer that needful work. The salvation of the most righteous men is of God's mercy, not by their own merit. We are saved by grace. God's power also must be acknowledged in bringing souls out of a sinful state If God had not been merciful to us, our lingering had been our ruin. Lot must flee for his life. He must not hanker after Sodom. Such commands as these are given to those who, through grace, are delivered out of a sinful state and condition. Return not to sin and Satan. Rest not in self and the world. Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not stop. Concerning this destruction, observe that it is a revelation of the wrath of God against sin and sinners of all ages. Let us learn from hence the evil of sin, and its hurtful nature; it leads to ruin.

See the peril of security. Lot, who kept chaste in Sodom, and was a mourner for the wickedness of the place, and a witness against it, when in the mountain, alone, and, as he thought, out of the way of temptation, is shamefully overtaken. Let him that thinks he stands high, and stands firm, take heed lest he fall. See the peril of drunkenness; it is not only a great sin itself, but lets in many sins, which bring a lasting wound and dishonour. Many a man does that, when he is drunk, which, when he is sober, he could not think of without horror. See also the peril of temptation, even from relations and friends, whom we love and esteem, and expect kindness from. We must dread a snare, wherever we are, and be always upon our guard. No excuse can be made for the daughters, nor for Lot. Scarcely any account can be given of the affair but this, The heart is deceitful above all things, and desperately wicked: who can know it? From the silence of the Scripture concerning Lot henceforward, learn that drunkenness, as it makes men forgetful, so it makes them to be forgotten.

1. And there came two angels to Sodom . The question occurs, why one of the three angels has suddenly disappeared, and two only are come to Sodom? The Jews (with their wonted audacity in introducing fables) pretend that one came to destroy Sodom, the other to preserve Lot. But from the discourse of Moses, this appears to be frivolous: because we shall see that they both assisted in the liberation of Lot. What I have before adduced is more simple; namely, that it was granted to Abraham, as a peculiar favor, that God would not only send him two messengers from the angelic host, but that, in a more familiar manner, he would manifest himself to him, in his own Son. For (as we have seen) one of the messengers held the principal place, as being superior to the others in dignity. Now, although Christ was always the Mediator, yet, because he manifested himself more obscurely to Lot than he did to Abraham, the two angels only came to Sodom. Since Moses relates, that Lot sat in the gate of the city about evening, many contend that he did so, according to daily custom, for the purpose of receiving guests into his house; yet, as Moses is silent respecting the cause, it would be rash to affirm this as certain. I grant, indeed, that he did not sit as idle persons are wont to do; but the conjecture is not less probable, that he had come forth to meet his shepherds, in order to be present when his sheep were folded. That he was hospitable, the courteous invitation which is mentioned by Moses clearly demonstrates; yet, why he then remained in the gate of the city is uncertain; unless it were, that he was unwilling to omit any opportunity of doing an act of kindness, when strangers presented themselves on whom he might bestow his services. What remains, on this point, may be found in the preceding chapter Genesis 17:1

2. Nay, but we will abide in the street . The angels do not immediately assent, in order that they may the more fully investigate the disposition of the holy man. For he was about to bring them to his own house, not merely for the sake of supplying them with a supper, but for the purpose of defending them from the force and injury of the citizens. Therefore the angels act, as if it were safe to sleep on the highway; and thus conceal their knowledge of the abandoned wickedness of the whole people. For if the gates of cities are shut, to prevent the incursions of wild beasts and of enemies; how wrong and absurd it is that they who are within should be exposed to still more grievous dangers? Therefore the angels thus speak, in order to make the wickedness of the people appear the greater. And Lot, in urging the angels to come unto him, for the purpose of protecting them from the common violence of the people, the more clearly shows, how careful he was of his guests, lest they should suffer any dishonor or injury.

3. And he made them a feast . By these words, and others following, Moses shows that the angels were more sumptuously entertained than was customary: for Lot did not act thus, indiscriminately, with all. But, when he conceived, from the dignity of their mien and dress, that they were not common men, he baked cakes, and prepared a plentiful feast. Again, Moses says that the angels did eat: not that they had any need to do so; but because the time was not yet come, for the manifestation of their celestial nature.

4. Before they lay down . Here, in a single crime, Moses sets before our eyes a lively picture of Sodom. For it is hence obvious, how diabolical was their consent in all wickedness, since they all so readily conspired to perpetrate the most abominable crime. The greatness of their iniquity and wantonness, is apparent from the fact, that, in a collected troop, they approach, as enemies, to lay siege to the house of Lot. How blind and impetuous is their lust; since, without shame, they rush together like brute animals! how great their ferocity and cruelty; since they reproachfully threaten the holy man, and proceed to all extremities! Hence also we infer, that they were not contaminated with one vice only, but were given up to all audacity in crime, so that no sense of shame was left them. And Ezekiel (as we have above related) accurately describes from what beginnings of evil they had proceeded to this extreme turpitude, (Ezekiel 16:49) What Paul says, also refers to the same point: that God punished the impiety of men, when he cast them into such a state of blindness, that they gave themselves up to abominable lusts, and dishonored their own bodies. (Romans 1:18.) But when the sense of shame is overcome, and the reins are given to lust, a vile and outrageous barbarism necessarily succeeds, and many kinds of sin are blended together, so that a most confused chaos is the result. But if this severe vengeance of God so fell upon the men of Sodom, that they became blind with rage, and prostituted themselves to all kinds of crime, certainly we shall scarcely be more mildly treated, whose iniquity is the less excusable, because the truth of God has been more clearly revealed unto us.

Both old and young . Moses passes over many things in silence which may come unsought into the reader’s mind: for instance, he does not mention by whom the multitude had been stirred up. Yet it is probable that there were some who fanned the flame: nevertheless, we hence perceive how freely they were disposed to commit iniquity; since, as at a given signal, they immediately assemble. It also shows how completely destitute they were of all remaining shame; for, neither did any gravity restrain the old, nor any modesty, suitable to their age, restrain the young: finally, he intimates, that all regard to honor was gone, and that the order of nature was perverted, when he says, that young and old flew together from the extreme parts of the city.

5. Where are the men ? Although it was their intention shamefully to abuse the strangers to their outrageous appetite, yet, in words, they pretend that their object is different. For, as if Lot had been guilty of a fault in admitting unknown men into the city, wherein he himself was a stranger, they command these men to be brought out before them. Some expound the word know in a carnal sense; and thus the Greek interpreters have translated it. “Ινα συγγενώμεθα αὐτοῖς.” — Sept But I think the word has here a different meaning; as if the men had said, We wish to know whom thou bringest, as guests, into our city. The Scripture truly is accustomed modestly to describe an act of shame by the word know; and therefore we may infer that the men of Sodom would have spoken, in coarser language, of such an act: but, for the sake of concealing their wicked design, they here imperiously expostulate with the holy man, for having dared to receive unknown persons into his house. Here, however, a question arises; for if the men of Sodom were in the habit of vexing strangers, of all kinds, in this manner, how shall we suppose they had acted towards others? For Lot was not now for the first time beginning to be hospitable; and they, too, had always been addicted to lust. Lot was prepared to expose his own daughters to dishonor, in order to save his guests; how often, then, might it have been necessary to prostitute them before, if the fury of men of such character could not be otherwise assuaged? “Si non alio remedio placari poterat eorum radies, qui viros ad stuprum flagitabant.” Now truly, if Lot had known that such danger was impending; he ought rather to have exhorted his guests to withdraw in time. In my opinion, however, although Lot knew the manners of the city; he had, nevertheless, no suspicion of what really happened, that they would make an assault upon his house; this, indeed, seems to have been quite a new thing. It was, however, fitting, when the angels were sent to investigate the true state of the people, that they should all break out into this detestable crime. So the wicked, after they have long securely exulted in their iniquity, at length, by furiously rushing onward, accelerate their destruction in a moment. God therefore designed, in calling the men of Sodom to judgment, to exhibit, as it were, the extreme act of their wicked life; and he impelled them, by the spirit of deep infatuation, to a crime, the atrocity of which would not suffer the destruction of the place to be any longer deferred. For as the hospitality of the holy man, Lot, was honored with a signal reward; because he, unawares, received angels instead of men, and had them as guests in his house; so God avenged, with more severe punishment, the shameful lust of the others; who, while endeavoring to do violence to angels, were not only injurious towards men; but, to the utmost of their power, dishonored the celestial glory of God, by their sacrilegious fury.

6. And Lot went out at the door unto them . It appears from the fact that Lot went out and exposed himself to danger, how faithfully he observed the sacred right of hospitality. It was truly a rare virtue, that he preferred the safety and honor of the guests whom he had once undertaken to protect, to his own life: yet this degree of magnanimity is required from the children of God, that where duty and fidelity are concerned, they should not spare themselves. And although he was already grievously injured by the besieging of his house; he yet endeavors, by gentle words, to soothe ferocious minds, while he suppliantly entreats them to lay aside their wickedness, and addresses them by the title of brethren. Now it appears, how savage was their cruelty, and how violent the rage of their lust, when they were in no degree moved by such extraordinary mildness. But the description of a rage so brutal, tends to teach us that punishment was not inflicted upon them, until they had proceeded to the last stage of wickedness. And let us remember, that the reprobate, when they have been blinded by the just judgment of God, rush, as with devoted minds, through every kind of crime, and leave nothing undone, until they render themselves altogether hateful and detestable to God and men.

8. I have two daughters . As the constancy of Lot, in risking his own life for the defense of his guests, deserves no common praise; so now Moses relates that a defect was mixed with this great virtue, which sprinkled it with some imperfection. For, being destitute of advice, he devises (as is usual in intricate affairs) an unlawful remedy. He does not hesitate to prostitute his own daughters, that he may restrain the indomitable fury of the people. But he should rather have endured a thousand deaths, than have resorted to such a measure. Yet such are commonly the works of holy men: since nothing proceeds from them so excellent, as not to be in some respect defective. Lot, indeed, is urged by extreme necessity; and it is no wonder that he offers his daughters to be polluted, when he sees that he has to deal with wild beasts; yet he inconsiderately seeks to remedy one evil by means of another. I can easily excuse some for extenuating his fault; yet he is not free from blame, because he would ward off evil with evil. But we are warned by this example, that when the Lord has furnished us with the spirit of invincible fortitude, we must also pray that he may govern us by the spirit of prudence; and that he will never suffer us to be deprived of a sound judgment, and a well-regulated reason. For then only shall we rightly proceed in our course of duty, when, in complicated affairs, we perceive, with a composed mind, what is necessary, what is lawful, and what is expedient to be done; then shall we be prepared promptly to meet any danger whatever. For, that our minds should be carried hither and thither by hastily catching at wicked counsels, is not less perilous than that they should be agitated by fear. But when reduced to the last straits, let us learn to pray, that the Lord would open to us some way of escape. Others would excuse Lot by a different pretext, namely, that he knew his daughters would not be desired. But I have no doubt that, being willing to avail himself of the first subterfuge which occurred to him, he turned aside from the right way. This, however, is indisputable; although the men of Sodom had not yet, in express terms, avowed the base desire with which they were inflamed, yet Lot, from their daily crimes, had formed his judgment respecting it. If any one should raise the objection that such a supposition is absurd; “Siquis absurdum esse objiciat, totum populum duos viros ad stuprum captasse,” etc. I answer, that, since by custom they had imagined the crime to be lawful, the crowd was easily excited by a few instigators, as it commonly happens, where no distinction is maintained between right and wrong. When Lot says, Therefore came they under the shadow of my roof; his meaning is, that they had been committed to him by the Lord, and that he should be guilty of perfidy, unless he endeavored to protect them. It will be thought that Calvin has said enough, and more than enough, in excuse of this strange conduct of Lot. It serves to show the low tone of morals, not only in the world at large, but among those who had enjoyed the advantages of a religious education. At the same time, it affords evidence of the kind of chivalrous regard which was paid to strangers, and of which so much is read in profane writers. — Ed.

9. And they said, Stand back . That Lot, with all his entreaties, than which nothing could be adduced more likely to soothe their rage, was thus harshly repelled, shows the indomitable haughtiness of this people. And, in the first place, they threaten that, if he persists in interceding, they will deal worse with him than with those whom he defends. Then they reproach him with the fact, that he, a foreigner, assumes the province of a judge. Every word proves the pride with which they swell. They place one man in opposition to a multitude, as if they would say, ‘By what right hast thou alone challenge to thyself authority over the whole city?’ They next boast that, while they are natives, he is but a stranger. Such is, at the present time, the boasting of the Papists against the pious ministers of God’s word: they allege against us, as a disgrace, the paucity of our numbers, in contrast with their own great multitude. “Car ils objectent comme pour reproche, que nous ne sommes que une pongnee de gens, et qu’eux sont bien en plus grand nombre.” — French Tr Then they pride themselves upon their long succession, and contend that it is intolerable for them to be reproved by new men. As the Reformation was styled the new religion, so the reformers were stigmatized as new men. — Ed. But however contumaciously the wicked may strive, rather than submit to reason, let us know that they are exalted only to their own ruin.

10. But the men put forth their hand . Moses again gives the name of men to those who were not so, but who had appeared as such; for although they begin to exert their celestial force, they do not yet declare that they are angels divinely sent from heaven. But here Moses teaches, that the Lord, although he may for a time seem regardless, while the faithful are engaged in conflict, yet never deserts his own, but stretches out his hand, (so to speak,) at the critical moment. Thus, in preserving Lot, he defers his aid until the last extremity. Let us, therefore, with tranquil minds, wait on his providence; and let us intrepidly follow what belongs to our calling, and what he commands; for although he may suffer us to be exposed to dangers he will still show, that he has never been unmindful of us. For we see, that as Lot had shut the door of his house for the protection of his guests, so he is repaid, when the angels not only receive him again, through the opened door, but by opposing the barriers of divine power, prevent the impious men from approaching it. For, (as I have before intimated), they afford him not merely human help, but they come to bring him assistance, armed with divine power. Whereas, Moses says, that the men were smitten with blindness, we are not so to understand it, as if they had been deprived of eyesight; but that their vision was rendered so dull, that they could distinguish nothing. This miracle was more illustrious, than if their eyes had been thrust out, or entirely blinded; because with their eyes open, they feel about, just like blind men, and seeing, yet do not see. At the same time, Moses wishes to describe their iron obstinacy: they do not find Lot’s door; it follows then, that they had labored in seeking it; but, in this manner, they furiously wage war with God. This, however, has happened, not once only, and not with the men of Sodom alone; but is daily fulfilled in the reprobate, whom Satan fascinates with such madness, that when stricken by the mighty hand of God, they proceed with stupid obstinacy to advance against him. And we need not seek far, for an instance of such conduct; we see with what tremendous punishments God visits wandering lusts; and yet the world ceases not, with desperate audacity, to rush into the certain destruction which is set before their eyes.

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.

13. The Lord has sent us to destroy it . This place teaches us, that the angels are the ministers of God’s wrath, as well as of his grace. Nor does it form any objection to this statement, that elsewhere the latter service is peculiarly ascribed to holy angels: as when the Apostle says, they were appointed for the salvation of those whom God had adopted as sons. (Hebrews 1:14.) And the Scripture, in various places, testifies, that the guardianship of the pious is committed to them, (Psalm 91:11;) while, on the other hand, it declares that God executes his judgments by reprobate angels. (Psalm 78:49.) For it must be maintained, that God causes his elect angels to preside over those judgments which he executes by means of the reprobate. For it would be absurd to attribute to devils, the honor of presiding over the judgments of God, since they do not yield him voluntary obedience; but rather, while raging contumaciously against him, are yet reluctantly compelled to become his executioners. Let us therefore know, that it is not foreign to the office of elect angels, to descend armed for the purpose of executing Divine vengeance and of inflicting punishment. As the angel of the Lord destroyed, in one night, the army of Sennacherib which besieged Jerusalem, (2 Kings 19:35;) so also the angel of the Lord appeared to David with his drawn sword, when the pestilence was raging against the people. (2 Samuel 24:16.) But, as I have before said, the angels repeat what they had previously said to Abraham, concerning the cry of Sodomy that they may the more urgently impel Lot, by a detestation of the place, to take his flight, and may induce him by the fear of the wrath of God, to seek for safety.

14. And Lot went out . The faith of the holy man, Lot, appeared first in this, that he was completely awed and humbled at the threatening of God; secondly, that in the midst of destruction, he yet laid hold of the salvation promised to him. In inviting his sons-in-law to join him, he manifests such diligence as becomes the sons of God; who ought to labor, by all means, to rescue their own families from destruction. But when Moses says, ‘he appeared as one who mocked;’ the meaning is, that the pious old man was despised and derided and that what he said was accounted a fable; because his sons-in-law supposed him to be seized with delirium, and to be vainly framing imaginary dangers. Lot, therefore, did not seem to them to mock purposely or to have come for the sake of trifling with them; but they deemed his language fabulous; because, where there is no religion, and no fear of God, whatever is said concerning the punishment of the wicked, vanishes as a vain and illusory thing. And hence we perceive how fatal an evil security is, which son inebriates, yea, fascinates, the minds of the wicked, that they no longer think God sits as Judge in heaven; and thus they stupidly sleep in sin, till, while they’re saying, Peace and safety, they are overwhelmed in sudden ruin. And especially, the nearer the vengeance of God approaches, the more does their obstinacy increase and become desperate. There is nothing more full of fear, and even of terror, than wicked men are, when the hand of God presses closely on them; but until, constrained by force, they perceive their destruction to be imminent, they either reject all threats with proud scorn, or contemptuously pass them by. But their indolence ought to awaken us to the fear of God, so that we may be always careful; but more especially when some token of the wrath of God presents itself before us.

15. The angels hastened Lot . Having praised the faith and piety of Lot, Moses shows that something human still adhered to him; because the angels hastened him, when he was lingering. The cause of his tardiness might be, that he thought he was going into exile: thus a multiplicity of cares and fears disturb his anxious mind. For he doubts what would happen to him, as a fugitives when, having left his house and furniture, naked and in want, he should retake himself to some desert place. In the meantime, he does not consider that he must act like persons shipwrecked, who, in order that they may come safe into port, cast into the sea their cargo, and every thing they have. He does not indeed doubt, that God is speaking the truth; nor does he refuse to remove elsewhere, as he is commanded; but, as if sinking under his own infirmity, and entangled with many cares, he, who ought to have run forth hastily, and without delay, moves with slow and halting pace. In his person, however, the Spirit of God presents to us, as in a mirror, our own tardiness; in order that we, shaking off all sloth, may learn to prepare ourselves for prompt obedience, as soon as the heavenly voice sounds in our ears; otherwise, in addition to that indolence which, by nature, dwells within us, Satan will interpose many delays. The angels, in order the more effectually to urge Lot forward, infuse the fear, lest he should be destroyed in the iniquity , or the punishment of the city. For the word עוון( ayon ) signifies both. Not that the Lord rashly casts the innocent on the same heap with the wicked, but because the man, who will not consult for his own safety, and who, even being warned to beware, yet exposes himself, by his sloth, to ruin, deserves to perish.

16 And while he lingered, the men laid hold upon his hand. The angels first urged him by words; now seizing him by the hand, and indeed with apparent violence, they compel him to depart. His tardiness is truly wonderful, since, though he was certainly persuaded that the angels did not threaten in vain, he could yet be moved, by no force of words, until he is dragged by their hands out of the city. Christ says,

‘Though the spirit is willing, the flesh is weak,’ (Matthew 26:41)

here a worse fault is pointed out; because the flesh, by its sluggishness, so represses the alacrity of the spirit, that with slow halting, it can scarcely creep along. And, indeed, as every man’s own experience bears him witness of this evil, the faithful ought to endeavor, with the greater earnestness, to prepare themselves to follow God; and to beware lest as with deaf ears, they disregard his threats. And truly, they will never so studiously and forcibly press forward as not still to be retarded more than enough, in the discharge of their duty. For what Moses says is worthy of attention, that the Lord was merciful to his servant, when, having laid hold of his hand by the angels, He hurried him out of the city. For so it is often necessary for us to be forcibly drawn away from scenes which we do not willingly leave. If riches, or honors, or any other things of that kind, prove an obstacle to any one, to render him less free and disengaged for the service of God, when it happens that he is abridged of his fortune, or reduced to a lower rank, let him know that the Lord has laid hold of his hand; because words and exhortations had not sufficiently profited him. We ought not, therefore, to deem it hard, that those diseases, which instruction did not suffice effectually to correct, should be healed by more violent remedies. Moses even seems to point to something greater; namely, that the mercy of God strove with the sluggishness of Lot; for, if left to himself, he would, by lingering, have brought down upon his own head the destruction which was already near. Yet the Lord not only pardons him, but, being resolved to save him, seizes him by the hand, and draws him away, although making resistance.

17. Escape for thy life . This was added by Moses, to teach use that the Lord not only stretches out his hand to us for a moment, in order to begin our salvation; but that without leaving his work imperfect, he will carry it on even to the end. It certainly was no common act of grace, that the ruin of Sodom was predicted to Lot himself, lest it should crush him unawares; next, that a certain hope of salvation was given him by the angels; and, finally, that he was led by the hand out of the danger. Yet the Lord, not satisfied with having granted him so many favors, informs him of what was afterwards to be done, and thus proves himself to be the Director of his course, till he should arrive at the haven of safety. “Ad salutis metam.” — “Au port de salut.” — French Tr Lot is forbidden to look behind him, in order that he may know, that he is leaving a pestilential habitation. This was done, first, that he might indulge no desire after it, and then, that he might the better reflect on the singular kindness of God, by which he had escaped hell. Moses had before related, how fertile and rich was that plain; Lot is now commanded to depart thence, that he may perceive himself to have been delivered, as out of the midst of a shipwreck. And although, while dwelling in Sodom, his heart was continually vexed; it was still scarcely possible that he should avoid contracting some defilement from a sink of wickedness so profound: being now, therefore, about to be purified by the Lord, he is deprived of those delights in which he had taken too much pleasure. Let us also hence learn, that God best provides for our salvation, when he cuts off those superfluities, which serve to the pampering of the flesh; and when, for the purpose of correcting excessive self-indulgence, he banishes us from a sweet and pleasant plain, to a desert mountain.

18. And Lot said unto them . Here another fault of Lot is censured, because he does not simply obey God, nor suffer himself to be preserved according to His will, but contrives some new method of his own. God assigns him a mountain as his future place of refuge, he rather chooses for himself a city. They are therefore under a mistake, who so highly extol his faith, as to deem this a perfect example of suitable prayer; for the design of Moses is rather to teach, that the faith of Lot was not entirely pure, and free from all defects. For it is to be held as an axiom, that our prayers are faulty, so far as they are not founded on the word. Lot, however, not only departs from the word, but preposterously indulges himself in opposition to the word; such importunity has, certainly, no affinity with faith. Afterwards, a sudden change of mind was the punishment of his foolish cupidity. For thus do all necessarily vacillate, who do not submit themselves to God. As soon as they attain one wish, immediately a new disquietude is produced, which compels them to change their opinion. It must then, in short, be maintained, that Lot is by no means free from blame, in wishing for a city as his residence; for he both sets himself in opposition to the command of God, which it was his duty to obey; and desires to remain among those pleasures, from which it was profitable for him to be removed. He, therefore, acts just as a sick person would do, who should decline an operation, or a bitter draught, which his physician had prescribed. Nevertheless, I do not suppose, that the prayer of Lot was altogether destitute of faith; I rather think, that though he declined from the right way, he not only did not depart far from it, but was even fully purposed in his mind to keep it. For he always depended upon the word of God; but in one particular he fell from it, by entreating that a place should be given to him, which had been denied. Thus, with the pious desires of holy men, some defiled and turbid admixture is often found. I am not however ignorant, that sometimes they are constrained, by a remarkable impulse of the Spirit, to depart in appearance from the word, yet without really transgressing its limits. But the immoderate carnal affection of Lot betrays itself, in that he is held entangled by those very delights which he ought to have shunned. Moreover, his inconstancy is a proof of his rashness, because he is soon displeased with himself for what he has done.

19. Behold now, they servant has found grace in thy sight . Though Lot saw two persons, he yet directs his discourse to one. Whence we infer, that he did not rely upon the angels; because he was well convinced that they had no authority of their own, and that his salvation was not placed in their hands. He uses therefore their presence in no other way than as a mirror, in which the face of God may be contemplated. Besides, Lot commemorates the kindness of God, not so much for the sake of testifying his gratitude, as of acquiring thence greater confidence in asking for more. For since the goodness of God is neither exhausted, nor wearied, by bestowing; the more ready we find him to give, the more confident does it become us to be, in hoping for what is good. And this truly is the property of faith, to take encouragement “Confirmationem patere.” Quaere, capere. “Elle prene confirmation.” — French Tr . — Ed for the future, from the experience of past favor. And Lot does not err on this point; but he acts rashly in going beyond the word for the sake of self-gratification. Therefore I have said, that his prayer, though it flowed from the fountain of faith, yet drew something turbid from the mire of carnal affection. Let us then, relying upon the mercy of God, not hesitate to expect all things from him; especially those which he himself has promised, and which he permits us to choose.

I cannot escape to the mountain . He does not indeed rage against God, with determined malice as the wicked are wont to do; yet, because he rests not upon the word of God, he slides, and almost falls away. For why does he fear destruction in the mountain, where he was to be protected by the hand of God, and yet expect to find a safe abode in that place, which is both near to Sodom, and obnoxious to similar vengeance, on account of its impure and wicked inhabitants? But this verily is the nature of men, that they choose to seek their safety in hell itself, rather than in heaven, whenever they follow their own reason. We see, then, how greatly Lot errs, in seeing from, and entertaining suspicions of, a mountain infected with no contagion of iniquity and choosing a city which, overflowing with crimes, could not but be hateful to God. He pretends that it is a little one, in order that he may the more easily obtain his request. As if he had said, that he only wanted a corner where he might be safely sheltered. This would have been right, if he had not declined the asylum divinely granted to him and rashly contrived another for himself.

21. See, I have accepted thee concerning this thing also . Some ignorantly argue from this expression, that Lot’s prayer was pleasing to God, because he assented to his request, and gave him what he sought. For it is no new thing for the Lord sometimes to grant, as an indulgence, what he, nevertheless, does not approve. And he now indulges Lot, but in such way, that he soon afterwards corrects his folly. Meanwhile, however, since God so kindly and gently bears with the evil wishes of his own people, what will he not do for us if our prayers are regulated according to the pure direction of his Spirit, and are drawn from his word? But after the angel has granted him his wish respecting the place, he again reproves his indolence, by exhorting him to make haste.

22. I cannot do any thing . Since the angel had not only been sent as an avenger to destroy Sodom, but also had received a command for the preservation of Lot; he therefore declares, that he will not do the former act, unless this latter be joined with it; because it is not at the option of the servant to divide those things which God has joined together. I am not, however, dissatisfied with the explanation of some, who suppose the angel to speak in the person of God. For although in appearance the language is harsh, yet there is no absurdity in saying, that God is unable to destroy the reprobate without saving his elect. Nor must we, therefore, deem his power to be limited, when he lays himself under any such necessity; “Dum sibi ipse est necessitas.” Literally, “When he is his own necessity.” or that anything of his liberty and authority is diminished, when he willingly and freely binds himself. And let us especially remember, that his power is connected by a sacred bond with his grace, and with faith in his promises. Hence it may be truly and properly said, that he can do nothing but what he wills and promises. This is a true and profitable doctrine. There will, however, be less ground of scruple if we refer the passage to the angels; who had a positive commandment, from which it was not lawful for them to abate the smallest portion.

24. Then the Lord rained . Moses here succinctly relates in very unostentatious language, the destruction of Sodom and of the other cities. The atrocity of the case might well demand a much more copious narration, expressed in tragic terms; but Moses, according to his manner, simply recites the judgment of God, which no words would be sufficiently vehement to describe, and then leaves the subject to the meditation of his readers. It is therefore our duty to concentrate all our thoughts on that terrible vengeance, the bare mention of which, as it did not take place without so mighty concussion of heaven and earth, ought justly to make us tremble; and therefore it is so frequently mentioned in the Scriptures. And it was not the will of God that those cities should be simply swallowed up by an earthquake; but in order to render the example of his judgment the more conspicuous, he hurled fire and brimstone upon them out of heaven. To this point belongs what Moses says, that the Lord rained fire from the Lord. The repetition is emphatical, because the Lord did not then cause it to rain, in the ordinary course of nature; but, as if with a stretched out hand, he openly fulminated in a manner to which he was not accustomed, for the purpose of making it sufficiently plain, that this rain of fire and brimstone was produced by no natural causes. It is indeed true, that the air is never agitated by chance; and that God is to be acknowledged as the Author of even the least shower of rain; and it is impossible to excuse the profane subtlety of Aristotle, who, when he disputes so acutely concerning second causes, in his Book on Meteors, buries God himself in profound silence. Moses, however, here expressly commends to us the extraordinary work of God; in order that we may know that Sodom was not destroyed without a manifest miracle. The proof which the ancients have endeavored to derive, from this testimony, for the Deity of Christ, is by no means conclusive: and they are angry, in my judgment, without cause, who severely censure the Jews, because they do not admit this kind of evidence. I confess, indeed, that God always acts by the hand of his Son, and have no doubt that the Son presided over an example of vengeance so memorable; but I say, they reason inconclusively, who hence elicit a plurality of Persons, whereas the design of Moses was to raise the minds of the readers to a more lively contemplation of the hand of God. And as it is often asked, from this passage, ‘What had infants done, to deserve to be swallowed up in the same destruction with their parents?’ the solution of the question is easy; namely, that the human race is in the hand of God, so that he may devote whom he will to destruction, and may follow whom he will with his mercy. Again, whatever we are not able to comprehend by the limited measure of our understanding, ought to be submitted to his secret judgment. Lastly, the whole of that seed was accursed and execrable so that God could not justly have spared, even the least.

26. But his wife looked back . Moses here records the wonderful judgment of God, by which the wife of Lot was transformed into a statue of salt. But under the pretext of this narrative, captious and perverse men ridicule Moses; for since this metamorphosis has no more appearance of truth, than those which Ovid has feigned, they boast that it is undeserving of credit. But I rather suppose it to have happened through the artifice of Satan, that Ovid, by fabulously trifling, has indirectly thrown discredit on this most signal proof of Divine vengeance. But whatever heathens might please to fabricate, is no concern of ours. It is only of importance to consider, whether the narrative of Moses contains anything absurd or incredible. And, first, I ask; Since God created men out of nothing, why may he not, if he sees fit, reduce them again to nothing? If this is granted, as it must be; why, if he should please, may he not turn them into stones? Yea, those excellent philosophers, who display their own acuteness, in derogating from the power of God, daily see miracles as great in the course of nature. For how does the crystal acquire its hardness? and — not to refer to rare examples — how is the living animal generated from lifeless seed? how are birds produced from eggs? Why then does a miracle appear ridiculous to them, in this one instance, when they are obliged to acknowledge innumerable examples of a similar kind? and how can they, who deem it inconsistent, that the body of a woman should be changed into a mass of salt, believe that the resurrection will restore to life, a carcass reduced to putrefaction? When, however, it is said, that Lot’s wife was changed into a statue of salt, let us not imagine that her soul passed into the nature of salt; for it is not to be doubted, that she lives to be a partaker of the same resurrection with us, though she was subjected to an unusual kind of death, that she might be made an example to all. However, I do not suppose Moses to mean, that the statue had the taste of salt; but that it had something remarkable, to admonish those who passed by. It was therefore necessary, that some marks should be impressed upon it, whereby all might know it to be a memorable prodigy. Others interpret the statue of salt to have been an incorruptible one, which should endure for ever; but the former exposition is the more genuine. It may now be asked, why the Lord so severely punished the imprudence of the unhappy woman; seeing that she did not look back, from a desire to return to Sodom? Perhaps, being yet doubtful, she wished to have more certain evidence before her eyes; or, it might be, that, in pity to the perishing people, she turned her eyes in that direction. Moses, certainly, does not assert that she purposely struggled against the will of God; but, forasmuch as the deliverance of her, and her husband, was an incomparable instance of Divine compassion, it was right that her ingratitude should be thus punished. Now, if we weigh all the circumstances, it is clear that her fault was not light. First, the desire of looking back proceeded from incredulity; and no greater injury can be done to God, than when credit is denied to his word. Secondly we infer from the words of Christ, that she was moved by some evil desire; (Luke 17:32;) and that she did not cheerfully leave Sodom, to hasten to the place whither God called her; for we know that he commands us to remember Lot’s wife, lest, indeed, the allurements of the world should draw us aside from the meditation of the heavenly life. It is therefore probable, that she, being discontented with the favor God had granted her, glided into unholy desires, of which thing also her tardiness was a sign; for Moses intimates that she was following after her husband, when he says, that she looked back from behind him; for she did not look back towards him; but because by the slowness of her pace, she was less advanced, she, therefore, was behind him. And although it is not lawful to affirm any thing respecting her eternal salvation; it is nevertheless probable that God, having inflicted temporal punishment, spared her soul; inasmuch as he often chastises his own people in the flesh, that their soul may he saved from eternal destruction. Since, however, the knowledge of this is not very profitable, and we may without danger remain in ignorance, let us rather attend to the example which God designs for the common benefit of all ages. If the severity of the punishment terrifies us; let us remember, that they sin, at this days not less grievously, who, being delivered, not from Sodom, but from hell, fix their eyes on some other object than the proposed prize of their high calling.

27. And Abraham got up early in the morning . Moses now reverts to Abraham, and shows that he, by no means, neglected what he had heard from the mouth of the angel; for he relates that Abraham came to a place where he might see the judgment of God. For we must not suspect that (as we have lately said respecting Lot’s wife) he trusted more to his own eyes than to the word of God; and that he came to explore, because he was in doubt. But we rather infers from the text, that he, being already persuaded that the angel had not spoken in vain, sought confirmation, by the actual beholding of the event; which confirmation would be useful both to himself and to posterity. And it is not to be doubted, that during the whole night, he suffered severe anguish respecting the safety of his nephew Lot. Whether he became satisfied on this point or note we do not know; yet I rather incline to the conjecture, that he remained anxious about him. And it is possible that, hesitating between hope and fear, he went forward to meet him, in order that he might see whether he wag delivered or not. And although he beholds nothing but the smoke, which generally remains after a great fire; yet this sign is given him from the Lord, for a testimony to posterity, of a punishment so memorable. God indeed designs, that, in the very appearance of the place, a monument of his wrath should exist for ever: but because, through the readiness of the world to cast a doubt upon the judgments of God, it might be easily believed, that such had been the nature of the place from the beginning; or that the change had occurred accidentally; the Lord was pleased to exhibit his act of vengeance before the eyes of Abraham, in order that he might discharge the office of a herald to posterity.

29. God remembered Abraham . Although Moses does not assert that the deliverance of Abraham’s nephew was made known to him; yet since he says, that Lot was saved from destruction for Abraham’s sake, it is probable that he was not deprived of that consolation which he most needed; and that he was conscious of the benefit, for which it became him to give thanks. If it seems to any one absurd, that the holy man Lot should be granted for the sake of another; as if the Lord had not respect to his own piety: I answer, these two things well agree with each other; that the Lord, since he is wont to aid his own people, cared for Lot, whom he had chosen, and whom he governed by his Spirit; and yet that, at the same time, he would show, in the preservation of his life, how greatly he loved Abraham, to whom he not only granted personal protection, but also the deliverance of others. It is however right to observe, that what the Lord does gratuitously, — induced by no other cause than his own goodness, — is ascribed to the piety or the prayers of men, for this reason; that we may be stirred up to worship God, and to pray to him. We have seen, a little while before, how merciful God proved himself to be, in preserving Lot; and truly, he would not have perished, even if he had not been the nephew of Abraham. Yet Moses says, it was a favor granted to Abraham, that Lot was not consumed in the same destruction with Sodom. But if the Lord extended the favor which he had vouchsafed to his servant, to the nephew also, who now was as a stranger from his family; how much more confidently ought every one of the faithful to expect, that the same grace shall, by no means be wanting to his own household? And, if the Lord, when he favors us, embraces others also who are connected with us, for our sake, how much more will he have respect to ourselves? In saying that Lot dwelt in those cities, the figure synecdoche , which puts the whole for a part, is used, but it is expressly employed to make the miracle more illustrious; because it happened, only by the singular providence of God, that when five cities were destroyed a single person should escape.

30. And Lot went up out of Zoar . This narration proves what I have before alluded to, that those things which men contrive for themselves, by rash counsels drawn from carnal reason, never prosper: especially when men, deluded by vain hope, or impelled by depraved wishes, depart from the word of God. For although temerity commonly seems to be successful at the beginning; and they who are carried away by their lusts, exult over the joyful issue of affairs; yet the Lord, at length, curses whatever is not undertaken with his approval; and the declaration of Isaiah is fulfilled,

‘Woe to them who begin a work and not by the Spirit of the Lord; who take counsel, but do not ask at his mouth,’ (Isaiah 30:1.)

Lot, when commanded to retake himself to the mountain, chose rather to dwell in Zoar. After this habitation was granted to him, according to his own wish, he soon repents and is sorry for he trembles at the thought that destruction is every moment hastening on a place so near to Sodom, in which perhaps the same impiety and wickedness was reigning. But let the readers recall to memory what I have said, that it was only through the wonderful kindness of God, that he did not receive either immediate, or very severe punishment. For the Lord, by pardoning him at the time, caused him finally to become judge of his own sin. For he was neither expelled from Zoar by force nor by the hand of man; but a blind anxiety of mind drove him and hurried him into a cavern, because he had followed the lust of his flesh rather than the command of God. And thus in chastising the faithful, God mitigates their punishments so as to render it their best medicine. For if he were to deal strictly with their folly they would fall down in utter confusion. He therefore gives them space for repentance that they may willingly acknowledge their fault.

31. And the firstborn said “Et dixit primogenita.” — “Hic prodigium narratur a Mose, quod lectores merito obstupefacere debet,” etc. The lengthened comment on this and the following verses, it has been deemed necessary entirely to omit. Perhaps the only points worthy of notice in it, are the following: 1. Calvin supposes Lot to have been under judicial infatuation in consequence of his intemperance on the occasion. “Ego quidem ita omnino statuo non tam vino fuisse obrutum, quam propter suam intemperiem divinitus percussum spiritu stuporis.” 2. He explains, as other commentators do, the names of the children of Lot’s daughters; the first מואב, ( Moab ,) which signifies “from a father;” the other בן-עמי, ( Ben-ammi ,) which signifies “the son of my people.” These were the progenitors of the Moabites and Ammonites. — Ed Here Moses narrates a miracle, which rightly brings the readers to astonishment. For, how could that unchaste intercourse come into the mind of the daughters of Lot, while the terrible punishment of God of the Sodomites stood still before her eyes, and while they knew that the scandalous and sinful lusts were the chief causes thereof? True, they were not so much moved through sensual lusts, as through a foolish desire for the procreation of their family; nevertheless, this urge was too absurd, because it forces the nature to forget all chastity and sense of shame, and, like the beasts, to destroy all difference between scandalous and honorable. To understand the better the whole of the case, I will deal with the separate parts, in order.

In the first place, concerning the plan of Lot’s oldest daughter, whom the younger obeyed, concerning that I take for granted that none of both is urged trough fleshy lust, but that they both have only thought about the propagation of the family. For, what kind of passion would that have been, to desire for intercourse with an already old father?

That the oldest furtively comes in for but one night, and puts her sister in her stead, the next night, and that they, being pregnant, not think to return to the embrace of their father; from that we decide in the second place, that they have had no other goal but to become mother. But I do not approve of what some conjecture, who say that they were mislead by a great error, thinking that the whole world had perished together with Sodom. For, they had just dwelt in Zoar, also there were sweet regions before their eyes, which were surely not without inhabitants, and also they had learned from their father that a special punishment was inflicted upon the Sodomites and the other neighbors. They also were not ignorant of the family whence their father came, and what kind of uncle he had followed out of his fatherland. So, what must we think? That, because they were assured that families are maintained by children, it was hard for them and it was a continual cause of grief, that they were without children. Also the emptiness, when their father would be dead, could seem to be unbearable for them, because they saw that they then would be lonely, and without any help. So, hence their impudent desire, and that absurd urgency to seek this unchaste intercourse, as they were afraid of a lonely life, which was liable to many concerns. Also I doubt not, that Moses not narrates what they have used as a pretext, but what they have said in a sincere feeling of their hearts. So, they wanted to bring forth seed, like the custom of all the nations. They adduce the example of the entire world, because they would deem it unfair when their state would be worse then that of the others. Everywhere, they say, the young women are praised, who conceive children, and thus build their families; why must we then be condemned to be always childless? In the mean time, they well know that they commit a great sin. For, why make they their father drunken? Is it not, because they guess, that he cannot be made willing? When he has had an aversion to unchastity, the daughters must necessarily have had the same notion in their consciences. So, in no wise they are to be excused, that they lend themselves to a scandalous intercourse, which all the nation abhor by nature. While the people, with normal crimes, are forced to admit their crimes; how will they plead themselves free with important crimes, as if no fear for God’s judgement prickled them? Therefore, with suppression of the conscience, Lot’s daughters devote themselves to that crime. The reason to mislead their father was no other then this, that they knew the disgrace, which they themselves necessarily had to condemn, because they knew that it was against the order of the nature. From this appears, whereto the people come when they follow their own will; for nothing can be so absurd or bestial, that we not decay to that, when we give free rein to our flesh. Let this, therefore, be the beginning of al our desires, to examine what the Lord allows, in order that it comes not in our mind to ask something, what according His Word is free to us.

There is not a man in the earth. They mean not that all the nations are destroyed, as many explainers drivel, but because they are by fear driven in the cave, leading a lonely life, they complain, that they are cut off from any hope of marriage. And yes, being secluded from the rest of the nations, they lived as if they were sent away to some separated world. Might one object that they could ask husbands of their father, then I answer, that it absolutely not a miracle, that they, beaten down through fear, could not seek another medicine, than what was at hand. For, they thought that they on that solitary mountain, locked up in the den of a rock, had no more the least connection with the human race. It could be (as I have reminded before) that some slaves dwelt with them. This is even probable, for otherwise it was difficult to have wine in the cave, when this was not taken with them on a wagon with the other foods. Yet they say that there were no husbands for them, because they have an aversion to a marriage with slaves.

Further I mean, that the name earth in the first member, is put for region or area, as if they said: This region has no more men left, who could marry us after the custom of the entire world. For there is here a tacit contrast between the whole earth and a certain part thereof. But this is their first crime, that they, in a zeal to propagate the human race, violate the holy law of nature. Next, it is wrong and wicked, that they not flee to the Creator of the world Himself, to cure them from that desolation, about which they were worried. Thirdly, they show their negligence when they aim their hearts only on the earthly life, and not worry about the heavenly life. Though I dare not to give security concerning the time, which has elapsed between the destruction of Sodom, and the unchaste intercourse of Lot with his daughters, yet, it is probable that they, as soon as they had come in the cave, in aversion to the solitude, have made up this scandalous and execrable plan. It could not take a long time, that Lot lived in the cave, or there came lack of food and drink. And like a sudden fear had carried away their father, like a storm, likewise the daughters could not restrain themselves, even for some days. Without calling upon God, or asking their father for advice, they are carried away through a bestial instinct. Herein we see how soon the deliverance and the punishment of the Sodomites has left their memory, although both had always to be kept in their heart. Oh, that this vice also among us were not so great; but we show too clearly in both ways our ingratitude.

33. And he perceived not . Though Lot not sinned knowingly, yet, because his drunkenness was the cause of his sin, his guilt is diminished, but not annulled. Without doubt the Lord has chastised his dissatisfaction in this manner. This is something rare and strange, that his senses are so under influence of the wine, that he, like a dead man pours out his lust. Therefore I assume that he not so much is fuddled through the wine, but that his excessiveness is beat by God through the spirit of ignorance. And when God has not spared the holy Patriarch, how can we then think to be unpunished, when we do the same excessiveness? Let we therefore realize through this example, that the law of modesty is prescribed us, in order that we eat modestly and moderately. Yet, there are some unholy people, who consider Lot as the protector of their wickedness.

Why do we not rather think to which horrible scandal he has decayed, because he excessively used wine? We must, as I already have said, not simply consider what the drunkenness drags along with it, and with which other vices it is connected, but we must consider the punishment of God. Therefore he willed openly spread this tragic crime, in order that the drunkenness will be abhorred. Daily the Lord testifies by heavy punishments, how much this vice displeases Him. When we see that Abraham’s nephew, the host of Angels, a man adored with extraordinary fame of holiness, is defiled by unchaste intercourse, because he has drunk too much, what will then happen to the guzzlers and the whores, who daily drink themselves drunken? But we have at great length spoken about this in the ninth chapter Genesis 9:1, what men can reread. Concerning the words, when Moses says, that Lot did not perceive it, that his daughter lay down and arose — some explain it thus that he saw no difference between a stranger and his own daughter. But when he was not totally blinded, he could in the morning, having slept out his intoxication, know that he has had intercourse with his daughter. Some say, to diminish his guilt, that he not so much is fuddled through much drinking, but that he was depressed through sadness. But I retain this, that he, as he was endowed with more splendid gifts, also deserved the more punishment, and that therefore his reason was taken away from him, so that he, like a unreasonable beast, lost himself in sensual lust.

35. And the younger arose, and lay with him . This place teaches us how dangerous it is, to fall in the snares of satan. For, who once is caught therein, involves himself deeper and deeper in it. It is sure that Lot has been a modest man, but either, that the daughters have overtaken him while he was overcome with sadness, or that he allured by any other means to excessive drinking, once being decayed to excessiveness, he is again deceived the next day. We must therefore diligently resist the first beginning, for it is nearly impossible that they, who are once stupefied through its sweetness, totally lose themselves in the vices. Therefore, men ought to be on their guard against stimulus to evil, as deadly evils; and men ought to fear each flattering temptation as something poisonous. And this circumstance deserves attention, that Lot, among the Sodomites by the accumulation of crimes which nearly defiled heaven and earth, was chaste and clean, like an angel.

Whence did he keep such a cleanness in Sodom, else then through the knowledge of the evil, that surrounded him, which made him worried and careful? Presently, being safe on the mountain, satan besieges him with new pitfalls. Through this example, the Spirit admonishes us to watchfulness, that, when we think the least about it, an invisible enemy stretches snared for us. Likewise has Moses told earlier that Adam was deceived in Paradise. When we take care for ourselves, that will that watchfulness make us being on our guard against all guiles of our enemy. For there is nobody who not carries with him thousands of temptation to his own deceit.

37. And the firstborn bare . This was a terrible blindness, that the daughters of Lot, shaking off all feeling of shame, raised up a memorial of their virtue, and through an eternal sign have exhibited their dishonor before their posterity. To their sons, or better, two nation in their persons, they give names, whence everybody can know that it was a family, originating from adultery and unchaste intercourse. The eldest boasts that she had obtained her son from her father, the other that her son was born of close relationship. Thus both unashamedly spread their crime, while they rather, through shame of their crime, had hidden themselves in eternal hideouts. Not content with the infamousness in their time, the propagate their crime into other times. Therefore, there is no doubt that they, enchanted by satan, have forgotten all difference between what is scandalous and honest. Paul says, (Romans 2:5,) that wicked, after a long pleasure in sinning, are at the end deprived of all feel of grief thereof. Such stupidity undoubtedly had caught those girls, because they did not shame themselves to spread their dishonor everywhere. Further, such an example of God’s punishment is revealed us, in order that we not allow any sin, and we will not lose ourselves in licentiousness, but that we, through fear of God, spur ourselves on to penitence.

CHAPTER 20.

Genesis 20:1-18

1. And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.

1. Postea profectus est inde Abraham ad terram Meridianam, et habitavit inter Cades et Sur, peregrinatusque est in Gerar.

2. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.

2. Et dixit Abraham de Sarah uxore sua, Soror mea est. Et misit Abimelech rex Gerar, et accepit Sarah.

3. But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.

3. Et venit Jehova ad Abimelech in somnio noctis, et dixit et, Ecce es mortuus, propter uxorem quam accepisti: quum ipsa maritata sit marito.

4. But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

4. Abimelech autem non appropinquaverat ad eam: itaque dixit, Jehova, num gentem etiam justam occides?

5. Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.

5. Numquid non ipse dixit mihi, Soror mea est: et ipsa etiam dixit, Frater meus est? in integritate cordis mei, et in munditia manuum mearum feci hoc.

6. And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.

6. Et dixit ad eum Deus in somnio, Etiam ego novi quod in integritate cordis tui fecisti hoc, et prohibui etiam ego to, ne peccares mihi: idcirco non permisi tibi, ut tangeres eam.

7. Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.

7. Et nunc redde uxorem viro, quia propheta est, et orabit pro to, et vives: quodsi tu non reddideris, scito quod moriendo morieris tu et omne quod est tibi.

8. Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.

8. Et surrexit Abimelech mane, et vocavit omnes servos suos, et loquutus est omnia verba ista in auribus eorum, et timuerunt viri valde.

9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

9. Et vocavit Abimelech Abraham, et dixit ei, Quid fecisti nobis? et quid peccavi tibi, quia induxisti super me et super regnum meum peccatum grande? opera quae non debent fieri, fecisti mecum.

10. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

10. Et dixit Abimelech ad Abraham, Quid vidisti quia fecisti rem hanc?

11. And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.

11. Et dixit Abraham, Quia dixi, Vere non est timor Dei in loco isto: et occident me propter uxorem meam.

12. And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

12. Et etiam vere soror mea filia patris mei est, veruntamea non filia matris meae: et fuit mihi in uxorem meam.

13. And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.

13. Et fuit, quando circumduxerunt me Angeli de domo patris mei, dixi ei, Haec est misericordia tua quam facies mecum, in omni loco ad quem veniemus, dic de me, Frater meus est.

14. And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.

14. Et cepit Abimelech pecudes, et boves, et servos, et ancillas, et dedit Abraham: et restituit ei Sarah, uxorem ejus.

15. And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.

15. Et dixit Abimelech, Ecce, terra mea coram to, in loco bono coram oculis tuis habita.

16. And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other : thus she was reproved.

16. Et ad Sarah dixit, Ecce, dedi mille argenteos fratri tuo: ecce, est tibi operimentum oculorum, omnibus qui sunt tecum: et in omnibus correcta fuit.

17. So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children

17. Et oravit Abraham ad Deum, et sanavit Deus Abimelech et uxorem ejus, et ancillas ejus, et pepererunt:

18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.

18. Quia claudendo clauserat Jehova super omnum vulvam domus Abimelech propter Sarah uxorem Abraham.

CHAPTER 19

Ge 19:1-38. Lot's Entertainment.

1. there came two angels--most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom.

Lot sat in the gate of Sodom--In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.

2. turn in, I pray you ... tarry all night--offer of the same generous hospitalities as described in Ge 18:2-8, and which are still spontaneously practised in the small towns.

And they said, Nay; but we will abide in the street all night--Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.

3. entered into his house--On removing to the plain, Lot intended at first to live in his tent apart from the people [Ge 13:12]. But he was gradually drawn in, dwelt in the city, and he and his family were connected with the citizens by marriage ties.

4. men of Sodom, compassed the house--Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.

12-13. Hast thou here any besides? ... we will destroy this place--Apostolic authority has declared Lot was "a righteous man" (2Pe 2:8), at bottom good, though he contented himself with lamenting the sins that he saw, instead of acting on his own convictions, and withdrawing himself and family from such a sink of corruption. But favor was shown him: and even his bad relatives had, for his sake, an offer of deliverance, which was ridiculed and spurned (2Pe 3:4).

15-17. The kindly interest the angels took in the preservation of Lot is beautifully displayed. But he "lingered." Was it from sorrow at the prospect of losing all his property, the acquisition of many years? Or was it that his benevolent heart was paralyzed by thoughts of the awful crisis? This is the charitable way of accounting for a delay that would have been fatal but for the friendly urgency of the angel.

18-19. Lot said ... Oh, not so, my Lord ... I cannot escape to the mountain--What a strange want of faith and fortitude, as if He who had interfered for his rescue would not have protected Lot in the mountain solitude.

21. See, I have accepted thee concerning this ... also--His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions.

22. Haste ... for I cannot do any thing till thou be come thither--The ruin of Sodom was suspended till he was secure. What care God does take of His people (Re 7:3)! What a proof of the love which God bore to a good though weak man!

24. Then the Lord rained ... brimstone and fire from ... heaven--God, in accomplishing His purposes, acts immediately or mediately through the agency of means; and there are strong grounds for believing that it was in the latter way He effected the overthrow of the cities of the plain--that it was, in fact, by a volcanic eruption. The raining down of fire and brimstone from heaven is perfectly accordant with this idea since those very substances, being raised into the air by the force of the volcano, would fall in a fiery shower on the surrounding region. This view seems countenanced by Job [Job 1:16; 18:15]. Whether it was miraculously produced, or the natural operation employed by God, it is not of much consequence to determine: it was a divine judgment, foretold and designed for the punishment of those who were sinners exceedingly.

26. Lot was accompanied by his wife and two daughters. But whether it was from irresistible curiosity or perturbation of feeling, or that she was about to return to save something, his wife lingered, and while thus disobeying the parting counsel, "to look not back, nor stay in all the plain" [Ge 19:17], the torrent of liquid lava enveloped her so that she became the victim of her supine indolence or sinful rashness.

27. Abraham gat up early in the morning, &c.--Abraham was at this time in Mamre, near Hebron, and a traveller last year verified the truth of this passage. "From the height which overlooks Hebron, where the patriarch stood, the observer at the present day has an extensive view spread out before him towards the Dead Sea. A cloud of smoke rising from the plain would be visible to a person at Hebron now, and could have been, therefore, to Abraham as he looked toward Sodom on the morning of its destruction by God" [Hackett]. It must have been an awful sight, and is frequently alluded to in Scripture (De 29:23; Is 13:19; Jude 7). "The plain which is now covered by the Salt or Dead Sea shows in the great difference of level between the bottoms of the northern and southern ends of the lake--the latter being thirteen feet and the former thirteen hundred--that the southern end was of recent formation, and submerged at the time of the fall of the cities" [Lynch].

29. when God destroyed the cities, &c.--This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [De 4:24; He 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf.

Two angels - The two referred to Gen 18:22.

Sat in the gate - Probably, in order to prevent unwary travelers from being entrapped by his wicked townsmen, he waited at the gate of the city to bring the strangers he might meet with to his own house, as well as to transact his own business. Or, as the gate was the place of judgment, he might have been sitting there as magistrate to hear and determine disputes.

Bowed himself - Not through religious reverence, for he did not know the quality of his guests; but through the customary form of civility. See on verses Gen 18:3-5 (note) of the preceding chapter.

Nay; but we will abide in the street - Instead of לא lo, nay, some MSS. have לו lo, to him; "And they said unto him, for we lodge in the street." where, nevertheless, the negation is understood. Knowing the disposition of the inhabitants, and appearing in the mere character of travelers, they preferred the open street to any house; but as Lot pressed them vehemently, and they knew him to be a righteous man, not yet willing to make themselves known, they consented to take shelter under his hospitable roof. Our Lord, willing for the time being to conceal his person from the knowledge of the disciples going to Emmaus, made as though he would go farther, Luk 24:13; but at last, like the angels here, yielded to the importunity of his disciples, and went into their lodgings.

Where are the men which came in to thee, etc. - This account justifies the character given of this depraved people in the preceding chapter, Gen 18:20, and in Gen 23:13. As their crime was the deepest disgrace to human nature, so it is too bad to be described; in the sacred text it is sufficiently marked; and the iniquity which, from these most abominable wretches, has been called Sodomy, is punished in our country with death.

Behold now, I have two daughters - Nothing but that sacred light in which the rights of hospitality were regarded among the eastern nations, could either justify or palliate this proposal of Lot. A man who had taken a stranger under his care and protection, was bound to defend him even at the expense of his own life. In this light the rights of hospitality are still regarded in Asiatic countries; and on these high notions only, the influence of which an Asiatic mind alone can properly appreciate, Lot's conduct on this occasion can be at all excused: but even then, it was not only the language of anxious solicitude, but of unwarrantable haste.

And he will needs be a judge - So his sitting in the gate is perhaps a farther proof of his being there in a magisterial capacity, as some have supposed.

And they smote the men - with blindness - This has been understood two ways:

1. The angels, by the power which God had given them, deprived these wicked men of a proper and regular use of their sight, so as either totally to deprive them of it, or render it so confused that they could no longer distinguish objects; or,

2. They caused such a deep darkness to take place, that they could not find Lot's door. The author of the book of The Wisdom of Solomon was evidently of this latter opinion, for he says they were compassed about with horrible great darkness, Gen 19:17. See a similar case of Elisha and the Syrians, 2Kgs 6:18, etc.

Hast thou here any besides? son-in-law - Here there appears to be but one meant, as the word חתן chathan is in the singular number; but in Gen 19:14 the word is plural, חתיו 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, Gen 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, Gen 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.

While he lingered - Probably in affectionate though useless entreaties to prevail on the remaining parts of his family to escape from the destruction that was now descending; laid hold upon his hand - pulled them away by mere force, the Lord being merciful; else they had been left to perish in their lingering, as the others were in their gainsaying.

When they had brought them forth, etc. - Every word here is emphatic, Escape for thy Life; thou art in the most imminent danger of perishing; thy life and thy soul are both at stake. Look not behind thee - thou hast but barely time enough to escape from the judgment that is now descending; no lingering, or thou art lost! one look back may prove fatal to thee, and God commands thee to avoid it. Neither stay thou in all the plain, because God will destroy that as well as the city. Escape to the mountain, on which these judgments shall not light, and which God has appointed thee for a place of refuge; lest thou be Consumed. It is not an ordinary judgment that is coming; a fire from heaven shall burn up the cities, the plain, and all that remain in the cities and in the plain. Both the beginning and end of this exhortation are addressed to his personal feelings. "Skin for skin, yea, all that a man hath will he give for his life;" and self-preservation is the first law of nature, to which every other consideration is minor and unimportant.

I cannot escape to the mountain - He saw the destruction so near, that he imagined he should not have time sufficient to reach the mountain before it arrived. He did not consider that God could give no command to his creatures that it would be impossible for them to fulfill; but the hurry and perturbation of his mind will at once account for and excuse this gross oversight.

It is a little one - Probably Lot wished to have it for an inheritance, and therefore pleaded its being a little one, that his request might be the more readily granted. Or he might suppose, that being a little city, it was less depraved than Sodom and Gomorrah, and therefore not so ripe for punishment; which was probably the case.

See, I have accepted thee - How prevalent is prayer with God! Far from refusing to grant a reasonable petition, he shows himself as if under embarrassment to deny any.

I cannot do any thing till thou be come thither - So these heavenly messengers had the strictest commission to take care of Lot and his family; and even the purposes of Divine justice could not be accomplished on the rebellious, till this righteous man and his family had escaped from the place. A proof of Abraham's assertion, The Judge of all the earth will do right.

The name of the city was called Zoar - צוער Tsoar, Little, its former name being Bela.

The Lord rained - brimstone and fire from the Lord - As all judgment is committed to the Son of God, many of the primitive fathers and several modern divines have supposed that the words ויהוה vaihovah and מאת יהוה meeth Yehovah imply, Jehovah the Son raining brimstone and fire from Jehovah the Father; and that this place affords no mean proof of the proper Divinity of our blessed Redeemer. It may be so; but though the point is sufficiently established elsewhere, it does not appear to me to be plainly indicated here. And it is always better on a subject of this kind not to have recourse to proofs which require proofs to confirm them. It must however be granted that two persons mentioned as Jehovah in one verse, is both a strange and curious circumstance; and it will appear more remarkable when we consider that the person called Jehovah, who conversed with Abraham, (see Genesis 18)., and sent those two angels to bring Lot and his family out of this devoted place, and seems himself after he left off talking with Abraham to have ascended to heaven, Gen 19:33, does not any more appear on this occasion till we hear that Jehovah rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. This certainly gives much countenance to the opinion referred to above, though still it may fall short of positive proof.

Brimstone and fire - The word גפרית gophrith, which we translate brimstone, is of very uncertain derivation. It is evidently used metaphorically, to point out the utmost degrees of punishment executed on the most flagitious criminals, in Deu 29:23; Job 18:15; Psa 11:6; Isa 34:9; Eze 38:22. And as hell, or an everlasting separation from God and the glory of his power, is the utmost punishment that can be inflicted on sinners, hence brimstone and fire are used in Scripture to signify the torments in that place of punishment. See Isa 30:33; Rev 14:10; Rev 19:20; Rev 20:10; Rev 21:8. We may safely suppose that it was quite possible that a shower of nitrous particles might have been precipitated from the atmosphere, here, as in many other places, called heaven, which, by the action of fire or the electric fluid, would be immediately ignited, and so consume the cities; and, as we have already seen that the plains about Sodom and Gomorrah abounded with asphaltus or bitumen pits, (see Gen 14:10), that what is particularly meant here in reference to the plain is the setting fire to this vast store of inflammable matter by the agency of lightning or the electric fluid; and this, in the most natural and literal manner, accounts for the whole plain being burnt up, as that plain abounded with this bituminous substance; and thus we find three agents employed in the total ruin of these cities, and all the circumjacent plain:

1. Innumerable nitrous particles precipitated from the atmosphere.

2. The vast quantity of asphaltus or bitumen which abounded in that country: and,

3. Lightning or the electric spark, which ignited the nitre and bitumen, and thus consumed both the cities and the plain or champaign country in which they were situated.

And he overthrew those cities, and all the plain - This forms what is called the lake Asphaltites, Dead Sea, or Salt Sea, which, according to the most authentic accounts, is about seventy miles in length, and eighteen in breadth.

The most strange and incredible tales are told by many of the ancients, and by many of the moderns, concerning the place where these cities stood. Common fame says that the waters of this sea are so thick that a stone will not sink in them, so tough and clammy that the most boisterous wind cannot ruffle them, so deadly that no fish can live in them, and that if a bird happen to fly over the lake, it is killed by the poisonous effluvia proceeding from the waters; that scarcely any verdure can grow near the place, and that in the vicinity where there are any trees they bear a most beautiful fruit, but when you come to open it you find nothing but ashes! and that the place was burning long after the apostles' times. These and all similar tales may be safely pronounced great exaggerations of facts, or fictions of ignorant, stupid, and superstitious monks, or impositions of unprincipled travelers, who, knowing that the common people are delighted with the marvelous, have stuffed their narratives with such accounts merely to procure a better sale for their books.

The truth is, the waters are exceedingly salt, far beyond the usual saltiness of the sea, and hence it is called the Salt Sea. In consequence of this circumstance bodies will float in it that would sink in common salt water, and probably it is on this account that few fish can live in it. But the monks of St. Saba affirmed to Dr. Shaw, that they had seen fish caught in it; and as to the reports of any noxious quality in the air, or in the evaporations from its surface, the simple fact is, lumps of bitumen often rise from the bottom to its surface, and exhale a fetid odor which does not appear to have any thing poisonous in it. Dr. Pococke swam in it for nearly a quarter of an hour, and felt no kind of inconvenience; the water, he says, is very clear, and having brought away a bottle of it, he "had it analyzed, and found it to contain no substances besides salt and a little alum."

As there are frequent eruptions of a bituminous matter from the bottom of this lake, which seem to argue a subterraneous fire, hence the accounts that this place was burning even after the days of the apostles. And this phenomenon still continues, for "masses of bitumen," says Dr. Shaw, "in large hemispheres, are raised at certain times from the bottom, which, as soon as they touch the surface, and are thereby acted upon by the external air, burst at once, with great smoke and noise, like the pulvis fulminans of the chemists, and disperse themselves in a thousand pieces. But this only happens near the shore, for in greater depths the eruptions are supposed to discover themselves in such columns of smoke as are now and then observed to arise from the lake. And perhaps to such eruptions as these we may attribute that variety of pits and hollows, not unlike the traces of many of our ancient limekilns, which are found in the neighborhood of this lake. The bitumen is in all probability accompanied from the bottom with sulphur, as both of them are found promiscuously upon the shore, and the latter is precisely the same with common native sulphur; the other is friable, yielding upon friction, or by being put into the fire, a fetid smell." The bitumen, after having been some time exposed to the air, becomes indurated like a stone. I have some portions of it before me, brought by a friend of mine from the spot; it is very black, hard, and on friction yields a fetid odor.

For several curious particulars on this subject, see Dr. Pococke's Travels, vol. ii., part 1, chap. 9, and Dr. Shaw's Travels, 4th. edit., p. 346, etc.

She became a pillar of salt - The vast variety of opinions, both ancient and modern, on the crime of Lot's wife, her change, and the manner in which that change was effected, are in many cases as unsatisfactory as they are ridiculous. On this point the sacred Scripture says little. God had commanded Lot and his family not to look behind them; the wife of Lot disobeyed this command; she looked back from behind him - Lot, her husband, and she became a pillar of salt. This is all the information the inspired historian has thought proper to give us on this subject; it is true the account is short, but commentators and critics have made it long enough by their laborious glosses. The opinions which are the most probable are the following:

1. "Lot's wife, by the miraculous power of God, was changed into a mass of rock salt, probably retaining the human figure."

2. "Tarrying too long in the plain, she was struck with lightning and enveloped in the bituminous and sulphuric matter which abounded in that country, and which, not being exposed afterwards to the action of the fire, resisted the air and the wet, and was thus rendered permanent."

3. "She was struck dead and consumed in the burning up of the plain; and this judgment on her disobedience being recorded, is an imperishable memorial of the fact itself, and an everlasting warning to sinners in general, and to backsliders or apostates in particular."

On these opinions it may be only necessary to state that the two first understand the text literally, and that the last considers it metaphorically. That God might in a moment convert this disobedient woman into a pillar or mass of salt, or any other substance, there can be no doubt. Or that, by continuing in the plain till the brimstone and fire descended from heaven, she might be struck dead with lightning, and indurated or petrified on the spot, is as possible. And that the account of her becoming a pillar of salt may be designed to be understood metaphorically, is also highly probable. It is certain that salt is frequently used in the Scriptures as an emblem of incorruption, durability, etc. Hence a covenant of salt, Num 18:19, is a perpetual covenant, one that is ever to be in full force, and never broken; on this ground a pillar of salt may signify no more in this case than an everlasting monument against criminal curiosity, unbelief, and disobedience.

Could we depend upon the various accounts given by different persons who pretend to have seen the wife of Lot standing in her complete human form, with all her distinctive marks about her, the difficulty would be at an end. But we cannot depend on these accounts; they are discordant, improbable, ridiculous, and often grossly absurd. Some profess to have seen her as a heap of salt; others, as a rock of salt; others, as a complete human being as to shape, proportion of parts, etc., etc., but only petrified.

This human form, according to others, has still resident in it a miraculous continual energy; break off a finger, a toe, an arm, etc., it is immediately reproduced, so that though multitudes of curious persons have gone to see this woman, and every one has brought away a part of her, yet still she is found by the next comer a complete human form! To crown this absurd description, the author of the poem De Sodoma, usually attributed to Tertullian, and annexed to his works, represents her as yet instinct with a portion of animal life, which is unequivocally designated by certain signs which every month produces. I shall transcribe the whole passage and refer to my author; and as I have given above the sense of the whole, my readers must excuse me from giving a more literal translation: - - et simul illic

In fragilem mutata salem, stetit ipsa sepulchrum,

Ipsaque imago sibi, formam sine corpore servans

Durat adhuc etenim nuda statione sub aethra,

Nec pluviis dilapsa situ, nec diruta ventis.

Quinettam, si quis mutilaverit advena formam,

Protinus ex sese suggestu vulnera complet.

Dicitur et vivens alio sub corpore sexus

Munificos solito dispungere sanguine menses

Teetulliani Opera, vol. ii., p. 731. Edit. Oberthur.

The sentiment in the last lines is supported by Irenaeus, who assures us that, though still remaining as a pillar of salt, the statue, in form and other natural accidents, exhibits decisive proofs of its original. Jam non caro corruptibilis, sed statua salis semper manens, et, per naturalla, ea quoe sunt consuetudinis hominis ostendens, lib. iv., c. 51. To complete this absurdity, this father makes her an emblem of the true Church, which, though she suffers much, and often loses whole members, yet preserves the pillar of salt, that is, the foundation of the true faith, etc. See Calmet.

Josephus says that this pillar was standing in his time, and that himself had seen it: Εις στηλην ἁλων μετεβαλεν, ἱοτορηκα δ' αυτην· ετι γαρ και νυν διαμενει. Ant. lib. i., c. xi. 3, 4.

St. Clement, in his First Epistle to the Corinthians, chap. 2, follows Josephus, and asserts that Lot's wife was remaining even at that time as a pillar of salt.

Authors of respectability and credit who have since traveled into the Holy Land, and made it their business to inquire into this subject in the most particular and careful manner, have not been able to meet with any remains of this pillar; and all accounts begin now to be confounded in the pretty general concession, both of Jews and Gentiles, that either the statue does not now remain, or that some of the heaps of salt or blocks of salt rock which are to be met with in the vicinity of the Dead Sea, may be the remains of Lot's wife! All speculations on this subject are perfectly idle; and if the general prejudice in favor of the continued existence of this monument of God's justice had not been very strong, I should not have deemed myself justified in entering so much at length into the subject. Those who profess to have seen it, have in general sufficiently invalidated their own testimony by the monstrous absurdities with which they have encumbered their relations. Had Lot's wife been changed in the way that many have supposed, and had she been still preserved somewhere in the neighborhood of the Dead Sea, surely we might expect some account of it in after parts of the Scripture history; but it is never more mentioned in the Bible, and occurs nowhere in the New Testament but in the simple reference of our Lord to the judgment itself, as a warning to the disobedient and backsliding, Luk 17:32 : Remember Lot's wife!

Abraham gat up early in the morning - Anxious to know what was the effect of the prayers which he had offered to God the preceding day; what must have been his astonishment when he found that all these cities, with the plain which resembled the garden of the Lord, Gen 13:10, burnt up, and the smoke ascending like the smoke of a furnace, and was thereby assured that even God himself could not discover ten righteous persons in four whole cities!

God remembered Abraham - Though he did not descend lower than ten righteous persons, (see Gen 18:32), yet the Lord had respect to the spirit of his petitions, and spared all those who could be called righteous, and for Abraham's sake offered salvation to all the family of Lot, though neither his sons-in-law elect nor his own wife ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet by breaking the command of God perished with the other gainsayers.

Lot went up out of Zoar - From seeing the universal desolation that had fallen upon the land, and that the fire was still continuing its depredations, he feared to dwell in Zoar, lest that also should be consumed, and then went to those very mountains to which God had ordered him at first to make his escape. Foolish man is ever preferring his own wisdom to that of his Maker. It was wrong at first not to betake himself to the mountain; it was wrong in the next place to go to it when God had given him the assurance that Zoar should be spared for his sake. Both these cases argue a strange want of faith, not only in the truth, but also in the providence, of God. Had he still dwelt at Zoar, the shameful transaction afterwards recorded had in all probability not taken place.

Our father is old - And consequently not likely to re-marry; and there is not a man in the earth - none left, according to their opinion in all the land of Canaan, of their own family and kindred; and they might think it unlawful to match with others, such as the inhabitants of Zoar, who they knew had been devoted to destruction as well as those of Sodom and Gomorrah, and were only saved at the earnest request of their father; and probably while they lived among them they found them ripe enough for punishment, and therefore would have thought it both dangerous and criminal to have formed any matrimonial connections with them.

Come, let us make our father drink wine - On their flight from Zoar it is probable they had brought with them certain provisions to serve them for the time being, and the wine here mentioned among the rest.

After considering all that has been said to criminate both Lot and his daughters in this business, I cannot help thinking that the transaction itself will bear a more favorable construction than that which has been generally put on it. 1. It does not appear that it was through any base or sensual desires that the daughters of Lot wished to deceive their father. 2. They might have thought that it would have been criminal to have married into any other family, and they knew that their husbands elect, who were probably of the same kindred, had perished in the overthrow of Sodom. 3. They might have supposed that there was no other way left to preserve the family, and consequently that righteousness for which it had been remarkable, but the way which they now took.

4. They appear to have supposed that their father would not come into the measure, because he would have considered it as profane; yet, judging the measure to be expedient and necessary, they endeavored to sanctify the improper means used, by the goodness of the end at which they aimed; a doctrine which, though resorted to by many, should be reprobated by all. Acting on this bad principle they caused their father to drink wine. See note on Gen 19:38.

And he perceived not when she lay down, nor when, etc. - That is, he did not perceive the time she came to his bed, nor the time she quitted it; consequently did not know who it was that had lain with him. In this transaction Lot appears to me to be in many respects excusable. 1. He had no accurate knowledge of what took place either on the first or second night, therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person had been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which it is reasonable to suppose he might have brought from Zoar. 2. It is very likely that he was deceived in the wine, as well as in the consequences; either he knew not the strength of the wine, or wine of a superior power had been given to him on this occasion. As he had in general followed the simple pastoral life, it is not to be wondered at if he did not know the intoxicating power of wine, and being an old man, and unused to it, a small portion would be sufficient to overcome him; sound sleep would soon, at his time of life, be the effect of taking the liquor to which he was unaccustomed, and cause him to forget the effects of his intoxication. Except in this case, his moral conduct stands unblemished in the sacred writings; and as the whole transaction, especially as it relates to him, is capable of an interpretation not wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to his daughters, let their ignorance of the real state of the case plead for them, as far as that can go; and let it be remembered that their sin was of that very peculiar nature as never to be capable of becoming a precedent. For it is scarcely possible that any should ever be able to plead similar circumstances in vindication of a similar line of conduct.

Called his name Moab - This name is generally interpreted of the father, or, according to Calmet, מואב Moab, the waters of the father.

Ben-ammi - בן עמי Ben-ammi, the son of my people. Both these names seem to justify the view taken of this subject above, viz., that it was merely to preserve the family that the daughters of Lot made use of the above expedient; and hence we do not find that they ever attempted to repeat it, which, had it been done for any other purpose, they certainly would not have failed to do. On this subject Origen, in his fifth homily on Genesis, has these remarkable words: Ubi hic libidinis culpa, ubi incesti criminis arguitur? Quomodo dabitur in Vitlo Quod Non Iteratur In Facto? Vercor proloqui quod sentio, vereor, inquam, ne castior fuerit harum incestus, quam pudicitia multarum. "Where, in all this transaction, can the crime of lust or of incest be proved? How can this be proved to be a vice when the fact was never repeated? I am afraid to speak my whole mind on the subject, lest the incest of these should appear more laudable than the chastity of multitudes." There is a distinction made here by Origen which is worthy of notice; a single bad act, though a sin, does not necessarily argue a vicious heart, as in order to be vicious a man must be habituated to sinful acts.

The generation which proceeded from this incestuous connection, whatever may be said in extenuation of the transaction, (its peculiar circumstances being considered), was certainly a bad one. The Moabites soon fell from the faith of God, and became idolaters, the people of Chemosh, and of Baal-peor, Num 21:29; Num 25:1-3; and were enemies to the children of Abraham. See Numbers 22; Jdg 3:14, etc. And the Ammonites, who dwelt near to the Moabites, united with them in idolatry, and were also enemies to Israel. See Jdg 11:4, Jdg 11:24; Deu 23:3, Deu 23:4. As both these people made afterwards a considerable figure in the sacred history, the impartial inspired writer takes care to introduce at this early period an account of their origin. See what has been said on the case of Noah's drunkenness, Gen 9:20, etc.

This is an awful history, and the circumstances detailed in it are as distressing to piety as to humanity. It may, however, be profitable to review the particulars.

1. From the commencement of the chapter we find that the example and precepts of Abraham had not been lost on his nephew Lot. He also, like his uncle, watches for opportunities to call in the weary traveler. This Abraham had taught his household, and we see the effect of his blessed teaching. Lot was both hospitable and pious, though living in the midst of a crooked and perverse race. It must be granted that from several circumstances in his history he appears to have been a weak man, but his weakness was such as was not inconsistent with general uprightness and sincerity. He and his family were not forgetful to entertain strangers, and they alone were free from the pollutions of this accursed people. How powerful are the effects of a religious education, enforced by pious example! It is one of God's especial means of grace. Let a man only do justice to his family, by bringing them up in the fear of God, and he will crown it with his blessing. How many excuse the profligacy of their family, which is often entirely owing to their own neglect, by saying, "O, we cannot give them grace!" No, you cannot; but you can afford them the means of grace. This is your work, that is the Lord's. If, through your neglect of precept and example, they perish, what an awful account must you give to the Judge of quick and dead! It was the sentiment of a great man, that should the worst of times arrive, and magistracy and ministry were both to fall, yet, if parents would but be faithful to their trust, pure religion would be handed down to posterity, both in its form and in its power.

2. We have already heard of the wickedness of the inhabitants of the cities of the plain, the cup of their iniquity was full; their sin was of no common magnitude, and what a terrible judgment fell upon them! Brimstone and fire are rained down from heaven upon these traders in iniquity; and what a correspondence between the crime and the punishment? They burned in lust towards each other, and God burned them up with fire and brimstone. Their sin was unnatural, and God punished it by supernatural means. Divine justice not only observes a proportion between the crime and the degree of punishment, but also between the species of crime and the kind of punishment inflicted.

3. Disobedience to the command of God must ever meet with severe reprehension, especially in those who have already partaken of his grace, because these know his salvation, and are justly supposed to possess, by his grace, the power of resisting all solicitations to sin. The servant who knew his lord's will and did it not, was to be beaten with many stripes; see Luk 12:47. Lot's wife stands as an everlasting monument of admonition and caution to all backsliders. She ran well, she permitted Satan to hinder, and she died in her provocation! While we lament her fate, we should profit by her example. To begin in the good way is well; to continue in the path is better; and to persevere unto the end, best of all. The exhortation of our blessed Lord on this subject should awaken our caution, and strongly excite our diligence: Remember Lot's wife! On the conduct of Lot and his daughters, See note on Gen 19:31.

And there came two - Probably two of the three that had just before been with Abraham, the two created angels who were sent to execute God's purpose concerning Sodom.

And he pressed upon them greatly - Partly because he would by no means have them to expose themselves to the perils of lodging in the streets of Sodom, and partly because he was desirous of their converse.

Here were old and young all from every quarter - The old were not past it, and the young were soon come up to it. Either they had no magistrates to protect the peaceable, or their magistrates were themselves aiding and abetting.

I have two daughters - This was unadvisedly and unjustifiably offered. It is true, of two evils we must chose the less, but of two sins we must chose neither, nor ever do evil that good may come of it.

And they smote the men with blindness - This was designed to put an end to their attempt, and to be an earnest of their utter ruin the next day.

We will destroy this place - 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.

Up, get you out this place - The manner of expression is startling. It was not time to trifle, when the destruction was just at the door. But 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 be knew not what he said. They that made a jest of every thing, made a jest of that, and so perished in the overthrow. Thus many who are warned of the danger they are in by sin, make a light matter of it; such will perish with their blood upon their heads.

Tho' Lot did not make a jest of the warning as his sons - in - law, yet he lingered, he did not make so much haste as the case required. And it might have been fatal to him, if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was merciful to him, otherwise he might justly have left him to perish, since he was loath to depart. If God had not been merciful to us, our lingering had been our ruin.

Look not behind thee - He must not loiter by the way; stay not in all the plain - For it would all be made one dead sea: he must not take up short of the place of refuge appointed him; escape to the mountain - Such as these are the commands given to those who through grace are delivered out of a sinful state. Return not to sin and Satan, for that's looking back to Sodom. Rest not in the world, for that's staying in the plain. And, Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not take up.

I cannot do any thing till thou be come thither - The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people!

Then the Lord rained - from the Lord - God the Son, from God the Father, for the Father has committed all judgment to the Son. He that is the Saviour will be the destroyer of those that reject the salvation.

And he overthrew the cities, and all the inhabitants of them, the plain, and all that grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and ten miles broad. It has no living creature in it: it is not moved by the wind: the smell of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. It was a punishment that answered their sin. Burning lusts against nature were justly punished with this preternatural burning.

But his wife looked back from behind him - Herein she disobeyed an express command. Probably she hankered after her house and goods in Sodom, and was loath to leave them. Christ intimates this to be her sin, Luke 17:31,32, she too much regarded her stuff. And her looking back spoke an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. And she became a pillar of salt - She was struck dead in the place, yet her body did not fall down, but stood fixed and erect like a pillar or monument, not liable to waste or decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance, which would last perpetually. Our communion with God consists in our gracious regard to him, and his gracious regard to us. We have here therefore the communion that was between God and Abraham in the event concerning Sodom, as before in the consultation concerning It; for communion with God is to be kept up in providences as well as in ordinances.

And Abraham gat up early - And to see what was become of his prayers, he went to the very place were he had stood before the Lord.

And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to Abraham, Ge 19:29. As before when Abraham prayed for Ishmael, God heard him for Isaac, so now when he prayed for Sodom, he heard for Lot.

God remembered Abraham, and for his sake sent Lot out of the overthrow - God will certainly give an answer of peace to the prayer of faith in his own way and time.

He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, Ge 19:29. He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters, which, after the conflagration, began to overflow the plain, and which, mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar must needs perish, (though it had escaped the fire) because it stood upon the same flat. He was now glad to go to the mountain, the place which God had appointed for his shelter. See in Lot what those bring themselves to at last, that forsake the communion of saints for secular advantages.

1. AND there came two Angels to Sodom at even , and Lot sat in the gate of Sodom : and Lot seeing them, rose up to meet them, and he bowed himself with his face toward the ground.

Even those two which departed from Abraham, Chap. 18. 22. and now were come to Lot, the third yet staying and communing with Abraham.

So they truly were, though they be called Men, chap. 18.

Of the same day on which they departed from Abraham.

Where he sat either to observe the administration or corruption of justice there, for the seats of Judicature were in the gates: Or rather to wait for strangers to whom he might exercise kindness and hospitality.

2 And he said, Behold now my Lords, turn in, I pray you, into your servants house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways . And they said, Nay, but we will abide in the street all night .

And so this will be no hindrance to your occasions.

This was no untruth, but really intended by them in the present state of things, and upon supposition that Lot should press them no further; but they also intended, if Lot was earnest with them, to comply with him. Their first denial was but decent and an act of civility, and in them it was a design to discover Lots Piety and Hospitality, and to manifest the great difference between him and the barbarous Sodomites, and the reason and justice of Lots deliverance and their destruction.

Marginal references: Heb. 13. 2.; Chap. 18. 4.; See Luk. 24. 28.

3 And he pressed upon them greatly, and they turned in unto him, and entered into his house: and he made them a feast, and did bake unleavened bread , and they did eat.

Because that was sooner prepared, that so they might eat it, and after that go to Bed in due time.

4 But before they lay down , the men of the City, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter .

To sleep, of which this word is used Gen. 28. 13. Levit. 14. 47. and. 26. 6.

Some to exercise villany, and some to please themselves with the contemplation of it, and some out of curiosity, &c. This is added to shew how universally corrupt they were, and that there were not ten righteous men there.

5 And they called unto Lot, and said unto him, where are the men which came in to thee this night? bring them out unto us, that we may know them .

Either know who they are: Or rather abuse them, as Lots answer explains it, and so that word is used, Gen. 4. 1. N[illegible: 1+ letters]b. 31. 17. Iudg. 19. 22. And for the sin here committed see Levit. 18. 22. and 20. 13. Rom. 1. 26, 27. 1 C[illegible: 1+ letters]r 6. 9. Iud[illegible: 1+ letters] v[illegible: 1+ letters]r. [illegible: 1+ letters]. They openly and impudently profess their wicked intention, for which they are branded, Isa. 3. 9. and this intention of theirs is the more probable, because of the great beauty which it is likely was in those bodies which the Angels assumed, whereby their Lust was more inflamed.

7 And said, I pray you, brethren , do not so wickedly.

So they were by community of nature and habitation, See Gen. 9. 5. and 29. 4. and Levit. 19. 17. and so he calls them, if possibly he might sweeten and restrain them.

8 Behold now, I have two daughters which have not known man ; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes , only unto these men do nothing: for therefore came they under the shadow of my roof .

To wit, carnally. See Gen. 24. 16. Numb. 31. 18. Iudg. 11. 39.

Whatsoever your purpose or pleasure is. See the same phrase Gen. 20. 15. and 41. 37. Numb. 24. 1, &c. A most impudent and sinfulmotion, whereby he yielded to one sin to prevent another contrary to Romans 3. 8. and exposed his daughters chastity which he was obliged to preserve, and which indeed he had no power to expose, especially seeing they were betrothed to other men, ver. 14. But it is some extenuation of his sin that it proceeded from his great charity and kindness to strangers and that he was at this time under a great perturbation and discomposure of mind.

That they might be preserved from such outrages. This was the design of the thing, though not of those persons. See the note on Gen. 18. 5.

(i. e.) Under the protection of my house. Shadow is oft put for protection or defence, as Iudg. 9. 15. Psal. 36. 7. Ier. 48. 45.

Marginal references: See Judg. 19. 24.; See Numb. 31. 17, 18.

9 And they said, stand back . And they said again, This one fellow came in to sojourn , and he will needs be a judge : now will we deal worse with thee then with them. And they pressed sore upon the man, even Lot, and came near to break the door.

Or, Go further off, i. e. out of our way, stand not between us and the door: or come hither: That so they might seize him, and proceed in their designed wickedness.

q. d. One man, and he too but a stranger, presumeth to oppose the whole society of the native Citizens.

Heb. In judging he will judge. This busie-body, if not restrained in time, will take Authority to himself to censure, reprove and condemn us from time to time.

11 And they smote the men that were at the door of the house with blindness , both small and great: so that they wearied themselves to find the door.

Heb. With blindness, i. e. with a blindness both of Body and mind. It was not a total blindness, as if they quite lost the use of their Eyes, for they saw the house though not the door, but it was a great dimness and confusion of their sight, and a disturbance in their common sense, by which they were made unable to distinguish between differing persons or places; as it was also with the Syrians, 2 King. 6. 18. and as it is in some measure with some drunkards, who, though their eyes be open, cannot distinguish between things that differ. And this was very easie for Angels to do by a small alteration either in their sight or in the Air, whereby either the door might appear to them like the solid wall, or the several parts of the wall like so many doors.

Marginal references: See Acts 13. 11.

14 And Lot went out, and spake unto his sonsin-law, which married his daughters, and said, Up, get ye out of this place, for the LORD will destroy this City: but he seemed as one that mocked unto his sons-in-law.

Heb. Took or were taking, or about to take, to wit, either to espouse, or to marry. Compare Gen. 6. 2. and 24. 3. and 28. 6. Deut. 7. 3. Antiently persons were first espoused, and after some time, the Marriage was consummated.

15. And when the morning arose, then the Angels hastned Lot, saying, Arise, take thy wife, and thy two daughters which are here , lest thou be consumed, in the iniquity of the City.

Heb. Which are found, i. e. Which are present with thee, as this word is used, 1 Chron. 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. Whence some gather that he had two other Daughters married to two Sodomitish Men, who, by their Husbands perswasion and example, staid, and perished in those flames. But this is not necessary: For this phrase may be applied to the Daughters by way of distinction from their Spouses or Husbands. q. d. Tarry no longer in expectation of thy Sons-inlaw, who are absent, and must be given up for lost, but take thy Daughters which are found and present with thee, and go thy way.

Marginal references: Heb. are found; Or, punishment.

16. And while he lingred , 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.

Either through loathness to part with all his estate, or to lose his Sons-in-law: Or, through astonishment and distraction of mind, which made him both listless and impotent.

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.

Either one of the Angels: Or the third person, the Lord himself, who having parted from Abraham, after some time, came to Lot, as appears both by the change of the number, for before this he speaks of them in the plural number, but from hence in the singular number, as ver. 19, 21, 22. and by the variation of the phrase, for the other two speak with submission, and as servants, ver. 13. The Lord hath sent us, &c. but this speaks with more authority, as is evident from ver. 21, 22.

(i. e.) As thou lovest thy life. See Deut. 4. 15. Ios. 23. 11. Ier. 17. 21. Or, escape with thy Life, for the Hebrew particle al is sometimes taken for with, as Exod. 35. 23. Levit. 2. 2. and 14. 31. Deut. 22. 6. So the sense is, stand not lingring in hopes to save thy goods, them thou shalt lose as a punishment of thy sin and folly in chusing to dwell with so wicked a people, and be thankful that thou hast thy life given thee for a prey, as it is expressed, Ier. 38. 2.

Like one that grieves either for the loss of thy pleasant habitation or vast estate, or for those cursed miscreants justly devoted to this destruction. And this command though given to Lot alone, yet was directed also to his companions, to whom doubtless he imparted it, as is evident both from all the other commands, which equally concern all, and from the following event. See Matth. 24. 18. Lake 9. 62.

18 And Lot said unto them , Oh, not so, my LORD.

i. e. Unto one of them, as is manifest from the following words.

19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy which thou hast shewed unto me in saving my life, and I cannot escape to the mountain , lest some evil take me, and I die.

Because of the infirmity of my age, and the fainting of my spirits. Thus he sheweth an unworthy and unreasonable distrust of Gods Power and Goodness which he had now experienced and acknowledged.

20 Behold now, this City is near to flee unto, and it is a little one : O let me escape thither: (is it not a little one?) and my soul shall live.

Therefore as its inhabitants, so its sins, are fewer, and it will not be an eminent example of thy vengeance, as the other places will be.

21 And he said unto him, see, I have accepted thee concerning this thing, that I will not overthrow this City for the which thou hast spoken.

Heb. I have lift up thy countenance, i. e. granted thy request. The manner of the expression possibly may be taken from the custom of the Eastern parts; where petitioners used not to fall upon their knees, as we do, but to prostrate themselves with their face to the ground, and the person to whom they addressed themselves, in token of his favourable acceptance of their petitions, commanded them to be lifted up.

Marginal references: Heb. thy face.

22 Haste thee, escape thither: for I cannot do any thing till thou be come thither : therefore the name of the City was called Zoar.

Because of Gods decree and promise to save thee from the general destruction.

23 The sun was risen upon the Earth when Lot entered into Zoar.

This phrase may note, either the time of the day when this was done; or rather the nature and quality of the day, that the Sun appeared and shone forth that morning in great lustre and glory: Which is well noted as a very considerable circumstance of the History, and a great aggravation of their ruine, which came when they least expected it.

Marginal references: Heb. go[illegible: 1+ letters] forth▪

24. Then the LORD rained upon Sodom, and upon Gomorrha , brimstone and fire , from the LORD out of Heaven.

And the Neighbouring Cities, Admah and Zeboim, as appears from Deut. 29. 23. Ier. 49. 18. Hos. 11. 8.

Brimstone is added to the fire either to conveigh and carry down the fire which in it self is light and apt to ascend, or to increase it. Isa. 30. 33. or to represent the noysomness of their lusts.

(i. e.) From himself: The noun put for the pronoun, as Gen. 1. 27. 2 Chron. 7. 2. But here it is emphatically so expressed, Either 1. To signifie that it proceeded not from natural causes, but from the immediate hand of God. Or, 2. To note the plurality of persons in the Godhead, God the Son, who now appeared upon the Earth rained from God his Father in Heaven, both concurring in this act, as indeed all outward actions are common to all the persons of the Trinity.

Marginal references: Deut. 29. 23. Isa. 13. 19. Jer. 50. 40. Ez. 16. 49. Hos. 11. 8. Amos 4. 11. Luke 17. 29. 2 Pet. 2. 6. Jude 7.; See Jud. 5. 20. 2 Chron. 7. 1. Ezek. 11. 24.

25 And he overthrew those Cities, and all the plain , and all the inhabitants of the Cities, and that which grew upon the ground.

To wit, where these Cities and their Territories lay, called the plain of Iordan, Gen. 13. 10. all which then became, and to this day continues to be a filthy▪Lake, called the Dead-Sea, because no Fish lives in it.

26 But his wife looked back from behind him , and she became a pillar of Salt .

Through curiosity, or unbelief, or desire of what she left, or from all these causes.

(i. e.) From behind her Husband, whom she followed. Which circumstance seems to be mentioned as the reason of this presumption, because she could do it without her Husbands observation or reproof, to which she had a greater regard than to the all-seeing eye of God.

i. e. Her body, by a very common Synecdoche.

Either metaphorically, i. e. a perpetual durable pillar, as an Everlasting Covenant is called a pillar of Salt, Numb. 18. 19. or properly, for there is a kind of Metallick Salt: which resists the Rain, and is hard enough for Buildings, as Pliny, Solinus, and others Witness. And that Salt was here mixed with Brimstone may be gathered from Deut. 29. 23. Adde to this, that Iosephus Antiq. 1. 12. Affirms that this pillar remained in his time. And the like is witnessed by others after him.

Marginal references: Luke 17. 3[illegible: 1+ letters].

29 And it came to pass when God destroyed the Cities of the plain, that God remembred Abraham , and sent Lot out of the midst of the overthrow, when he overthrew the Cities in the which Lot dwelt.

Either 1. The promise made to Abraham Gen. 12. 3. Or 2. The prayer made by Abraham Gen. 18. who doubtless in his prayers for Sodom would not forget Lot, though his prayer for him be not there mentioned. And hereby it is insinuated, that Lot though he was a righteous man and should be saved eternally, yet deserved to perish temporally with those wicked people to whom he associated himself meerly for worldly advantages, and should have done so, if Abraham had not hindred it by his prayers.

30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him: for he feared to dwell in Zoar , and he dwelt in a cave, he, and his two daughters.

Lest he should either suffer from them, or with them; perceiving now that though it was a little City, yet there was more wickedness in it, than he imagined.

31 And the first-born said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the Earth .

Either 1. In the whole Earth: For they thought the same deluge of Fire which destroyed the four Cities had by this time extended it self to Zoar, and all other places, knowing that the whole World did lye in wickedness, and having possibly heard from their Father, that the World as it was once destroyed by Water, so it should afterwards be consumed by Fire, which they might think was now executed, and that God had secured Abraham from it by taking him to himself. Or 2. In that Land, as the word may be rendred. And her meaning might not be this, that there was no man at all, but not a man with whom they might or durst Marry: For though they knew they left many Men in Zoar, yet the sad experience of the dreadful ruine wherein their Brethren in law were involved made them abhor the thoughts of any Conjunction with them.

(i. e.) Of all the Inhabitants of the Earth. Compare Gen. 18. 11▪

32 Come, let us make our father drink wine , and we will lie with him, that we may preserve seed of our father .

Which they carried with them amongst other necessary provisions either from Sodom or Zoar.

Which though an incestuous and abominable action, yet they thought was made lawful by the supposed necessity, as in the beginning of the World the Marriage of Brethren and Sisters was lawful, because necessary, and when it ceased to be necessary, because of the increase of mankind, it became incestuous.

33 And they made their father drink wine that night: and the first-born went in, and lay with her father, and he perceived not when she lay down, nor when she arose .

To wit, in excess, so as to deprive him of the use of his Reason and Grace; which was likely to frustrate their project: This was a great sin, not only in them, but also in Lot himself, not to be excused by ignorance of the vertue of wine, which being known to both the Daughters, certainly their Father could not be ignorant of it. Thus he who kept his integrity in the midst of all the Temptations of Sodom, falls into a grievous sin in a place where he might seem most remote from all Temptations, God permitting this, to teach all following ages, how weak even the best men are, when they are left to themselves, and what absolute need they have of Divine assistance.

Wherein there is nothing strange, it being usual with drunken men to do many things in that condition, which when they come to themselves, they perfectly forget. And so might Lot, when under the power of Wine, forget that his Wife was turned into a pillar of Salt, and might mistake his Daughter for his Wife.

36 Thus were both the daughters of Lot with child by their father.

Which they might possibly imagine to be an evidence of Divine approbation of their fact, whereas indeed it was a design of God to make a lasting Monument of their sin and shame.

37 And the first-born bare a son, and called his name Moab : the same is the father of the Moabites unto this day.

(i. e.) Of my Father, begotten upon me by my Father. So she had learned from her Neighbours to declare her si[illegible: 1+ letters] as Sodom, Isa 3. 9.

A mischievous and infamous people, branded, as their brethren also the Ammonites were, with characters of Gods displeasure.

38 And the younger, she also bare a son, and called his name Ben-ammi : the same is the father of the children of Ammon unto this day.

(i. e.) The Son of my People, or Kindred, not of the cursed race of the Sodomites, where I was to be married. This is something more modest than the other, in the name she gives, but both impudently glorying in their sin and shame, of which they should have bitterly repented.

Gen 19:1-5

The messengers (angels) sent by Jehovah to Sodom, arrived there in the evening, when Lot, who was sitting at the gate, pressed them to pass the night in his house. The gate, generally an arched entrance with deep recesses and seats on either side, was a place of meeting in the ancient towns of the East, where the inhabitants assembled either for social intercourse or to transact public business (vid., Gen 34:20; Deu 21:19; Deu 22:15, etc.). The two travellers, however (for such Lot supposed them to be, and only recognised them as angels when they had smitten the Sodomites miraculously with blindness), said that they would spend the night in the street - בּרחוב the broad open space within the gate - as they had been sent to inquire into the state of the town. But they yielded to Lot’s entreaty to enter his house; for the deliverance of Lot, after having ascertained his state of mind, formed part of their commission, and entering into his house might only serve to manifest the sin of Sodom in all its heinousness. While Lot was entertaining his guests with the greatest hospitality, the people of Sodom gathered round his house, “both old and young, all people from every quarter” (of the town, as in Jer 51:31), and demanded, with the basest violation of the sacred rite of hospitality and the most shameless proclamation of their sin (Isa 3:9), that the strangers should be brought out, that they might know them. ידע is applied, as in Jdg 19:22, to the carnal sin of paederastia, a crime very prevalent among the Canaanites (Lev 18:22., Lev 20:23), and according to Rom 1:27, a curse of heathenism generally.

Gen 19:6-11

Lot went out to them, shut the door behind him to protect his guests, and offered to give his virgin daughters up to them. “Only to these men (האל, an archaism for האלּה rof, occurs also in Gen 19:25; Gen 26:3-4; Lev 18:27, and Deu 4:42; Deu 7:22; Deu 19:11; and אל for אלּה in 1Ch 20:8) do nothing, for therefore (viz., to be protected from injury) have they come under the shadow of my roof.” In his anxiety, Lot was willing to sacrifice to the sanctity of hospitality his duty as a father, which ought to have been still more sacred, “and committed the sin of seeking to avert sin by sin.” Even if he expected that his daughters would suffer no harm, as they were betrothed to Sodomites (Gen 19:14), the offer was a grievous violation of his paternal duty. But this offer only heightened the brutality of the mob. “Stand back” (make way, Isa 49:20), they said; “the man, who came as a foreigner, is always wanting to play the judge” (probably because Lot had frequently reproved them for their licentious conduct, 2Pe 2:7, 2Pe 2:8): “not will we deal worse with thee than with them.” With these words they pressed upon him, and approached the door to break it in. The men inside, that is to say, the angels, then pulled Lot into the house, shut the door, and by miraculous power smote the people without with blindness (סנורים here and 2Ki 6:18 for mental blindness, in which the eye sees, but does not see the right object), as a punishment for their utter moral blindness, and an omen of the coming judgment.

Gen 19:12-14

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 (בנתיו לקחי) 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 הנּמצאת 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.

Gen 19:15-16

As soon as it was dawn, the angels urged Lot to hasten away with his family; and when he still delayed, his heart evidently clinging to the earthly home and possessions which he was obliged to leave, they laid hold of him, with his wife and his two daughters, עליו יהוה בּחמלת, “by virtue of the sparing mercy of Jehovah (which operated) upon him,” and  led him out of the city.

Gen 19:17-22

When they left him here (הנּיח, to let loose, and leave, to leave to one’s self), the Lord commanded him, for the sake of his life, not to look behind him, and not to stand still in all the plain (כּכּר, Gen 13:10), but to flee to the mountains (afterwards called the mountains of Moab). In Gen 19:17 we are struck by the change from the plural to the singular: “when they brought them forth, he said.” To think of one of the two angels - the one, for example, who led the conversation - seems out of place, not only because Lot addressed him by the name of God, “Adonai” (Gen 19:18), but also because the speaker attributed to himself the judgment upon the cities (Gen 19:21, Gen 19:22), which is described in Gen 19:24 as executed by Jehovah. Yet there is nothing to indicate that Jehovah suddenly joined the angels. The only supposition that remains, therefore, is that Lot recognised in the two angels a manifestation of God, and so addressed them (Gen 19:18) as Adonai (my Lord), and that the angel who spoke addressed him as the messenger of Jehovah in the name of God, without its following from this, that Jehovah was present in the two angels. Lot, instead of cheerfully obeying the commandment of the Lord, appealed to the great mercy shown to him in the preservation of his life, and to the impossibility of his escaping to the mountains, without the evil overtaking him, and entreated therefore that he might be allowed to take refuge in the small and neighbouring city, i.e., in Bela, which received the name of Zoar (Gen 14:2) on account of Lot’s calling it little. Zoar, the Σηγωìρ of the lxx, and Segor of the crusaders, is hardly to be sought for on the peninsula which projects a long way into the southern half of the Dead Sea, in the Ghor of el Mezraa, as Irby and Robinson (Pal. iii. p. 481) suppose; it is much more probably to be found on the south-eastern point of the Dead Sea, in the Ghor of el Szaphia, at the opening of the Wady el Ahsa (vid., v. Raumer, Pal. p. 273, Anm. 14).

Gen 19:23-25

“When the sun had risen and Lot had come towards Zoar (i.e., was on the way thither, but had not yet arrived), Jehovah caused it to rain brimstone and fire from Jehovah out of heaven, and overthrew those cities, and the whole plain, and all the inhabitants of the cities, and the produce of the earth.” In the words “Jehovah caused it to rain from Jehovah” there is no distinction implied between the hidden and the manifested God, between the Jehovah present upon earth in His angels who called down the judgment, and the Jehovah enthroned in heaven who sent it down; but the expression “from Jehovah” is emphatica repetitio, quod non usitato naturae ordine tunc Deus pluerit, sed tanquam exerta manu palam fulminaverit praeter solitum morem: ut satis constaret nullis causis naturalibus conflatam fuisse pluviam illam ex igne et sulphure (Calvin). The rain of fire and brimstone was not a mere storm with lightning, which set on fire the soil already overcharged with naphtha and sulphur. The two passages, Psa 11:6 and Eze 38:22, cannot be adduced as proofs that lightning is ever called fire and brimstone in the Scriptures, for in both passages there is an allusion to the event recorded here. The words are to be understood quite literally, as meaning that brimstone and fire, i.e., burning brimstone, fell from the sky, even though the examples of burning bituminous matter falling upon the earth which are given in Oedmann’s vermischte Sammlungen (iii. 120) may be called in question by historical criticism. By this rain of fire and brimstone not only were the cities and their inhabitants consumed, but even the soil, which abounded in asphalt, was set on fire, so that the entire valley was burned out and sank, or was overthrown (הפך) i.e., utterly destroyed, and the Dead Sea took its place.Whether the Dead Sea originated in this catastrophe, or whether there was previously a lake, possibly a fresh water lake, at the north of the valley of Siddim, which was enlarged to the dimensions of the existing sea by the destruction of the valley with its cities, and received its present character at the same time, is a question which has been raised, since Capt. Lynch has discovered by actual measurement the remarkable fact, that the bottom of the lake consists of two totally different levels, which are separated by a peninsula that stretches to a very great distance into the lake from the eastern shore; so that whilst the lake to the north of this peninsula is, on an average, from 1000 to 1200 feet deep, the southern portion is at the most 16 feet deep, and generally much less, the bottom being covered with salt mud, and heated by hot springs from below.

In addition to Sodom, which was probably the chief city of the valley of Siddim, Gomorrah and the whole valley (i.e., the valley of Siddim, Gen 14:3) are mentioned; and along with these the cities of Admah and Zeboim, which were situated in the valley (Deu 29:23, cf. Hos 11:8), also perished, Zoar alone, which is at the south-eastern end of the valley, being spared for Lot’s sake. Even to the present day the Dead Sea, with the sulphureous vapour which hangs about it, the great blocks of saltpetre and sulphur which lie on every hand, and the utter absence of the slightest trace of animal and vegetable life in its waters, are a striking testimony to this catastrophe, which is held up in both the Old and New Testaments as a fearfully solemn judgment of God for the warning of self-secure and presumptuous sinners.

Gen 19:26-28

On the way, Lot’s wife, notwithstanding the divine command, looked “behind him away,” - i.e., went behind her husband and looked backwards, probably from a longing for the house and the earthly possessions she had left with reluctance (cf. Luk 17:31-32), - and “became a pillar of salt.” We are not to suppose that she was actually turned into one, but having been killed by the fiery and sulphureous vapour with which the air was filled, and afterwards encrusted with salt, she resembled an actual statue of salt; just as even now, from the saline exhalation of the Dead Sea, objects near it are quickly covered with a crust of salt, so that the fact, to which Christ refers in Luk 17:32, may be understood without supposing a miracle.But when this pillar of salt is mentioned in Wis. 11:7 and Clemens ad Cor. xi. as still in existence, and Josephus professes to have seen it, this legend is probably based upon the pillar-like lumps of salt, which are still to be seen at Mount Usdum (Sodom), on the south-western side of the Dead Sea.  - In Gen 19:27, Gen 19:28, the account closes with a remark which points back to Gen 18:17., viz., that Abraham went in the morning to the place where he had stood the day before, interceding with the Lord for Sodom, and saw how the judgment had fallen upon the entire plain, since the smoke of the country went up like the smoke of a furnace. Yet his intercession had not been in vain.

Gen 19:29

For on the destruction of these cities, God had thought of Abraham, and rescued Lot. This rescue is attributed to Elohim, as being the work of the Judge of the whole earth (Gen 18:25), and not to Jehovah the covenant God, because Lot was severed from His guidance and care on his separation from Abraham. The fact, however, is repeated here, for the purpose of connecting with it an event in the life of Lot of great significance to the future history of Abraham’s seed.

Gen 19:30-35

From Zoar Lot removed with his two daughters to the (Moabitish) mountains, for fear that Zoar might after all be destroyed, and dwelt in one of the caves (מערה with the generic article), in which the limestone rocks abound (vid., Lynch), and so became a dweller in a cave. While there, his daughters resolved to procure children through their father; and to that end on two successive evenings they made him intoxicated with wine, and then lay with him in the might, one after the other, that they might conceive seed. To this accursed crime they were impelled by the desire to preserve their family, because they thought there was no man on the earth to come in unto them, i.e., to marry them, “after the manner of all the earth.” Not that they imagined the whole human race to have perished in the destruction of the valley of Siddim, but because they were afraid that no man would link himself with them, the only survivors of a country smitten by the curse of God. If it was not lust, therefore, which impelled them to this shameful deed, their conduct was worthy of Sodom, and shows quite as much as their previous betrothal to men of Sodom, that they were deeply imbued with the sinful character of that city. The words of Gen 19:33 and Gen 19:35, “And he knew not of her lying down and of her rising up,” do not affirm that he was in an unconscious state, as the Rabbins are said by Jerome to have indicated by the point over בּקוּמה: “quasi incredibile et quod natura rerum non capiat, coire quempiam nescientem.” They merely mean, that in his intoxicated state, though not entirely unconscious, yet he lay with his daughters without clearly knowing what he was doing.

Gen 19:36-38

But Lot’s daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity. Moab, another form of מאב “from the father,” as is indicated in the clause appended in the lxx: λεìγουσα ἐκ τοῦ πατροìς μου, and also rendered probable by the reiteration of the words “of our father” and “by their father” (Gen 19:32, Gen 19:34, and Gen 19:36), as well as by the analogy of the name Ben-Ammi = Ammon, Ἀμμαìν, λεìγουσα Υἱος γεìνους μου (lxx). For עמּון, the sprout of the nation, bears the same relation to עם, as אגמון, the rush or sprout of the marsh, to אגם Delitzsch). - This account was neither the invention of national hatred to the Moabites and Ammonites, nor was it placed here as a brand upon those tribes. These discoveries of a criticism imbued with hostility to the Bible are overthrown by the fact, that, according to Deu 2:9, Deu 2:19, Israel was ordered not to touch the territory of either of these tribes because of their descent from Lot; and it was their unbrotherly conduct towards Israel alone which first prevented their reception into the congregation of the Lord, Deu 23:4-5. - Lot is never mentioned again. Separated both outwardly and inwardly from Abraham, he was of no further importance in relation to the history of salvation, so that even his death is not referred to. His descendants, however, frequently came into contact with the Israelites; and the history of their descent is given here to facilitate a correct appreciation of their conduct towards Israel.

Assault on the House of Lot. (b. c. 1898.)

1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here, 1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. Matt. x. 11, Enquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. 2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest. (1.) Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good. (2.) He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them. (3.) He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for, [1.] When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he pressed upon them greatly (v. 3), partly because he would by no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it. [2.] When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.

4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6 And Lot went out at the door unto them, and shut the door after him, 7 And said, I pray you, brethren, do not so wickedly. 8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here,

I. That they were all wicked, v. 4. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, Isa. i. 5-7.

II. That they had arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly (ch. xiii. 13); for, 1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called Sodomy. They were carried headlong by those vile affections (Rom. i. 26, 27), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See Jude 7. 2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to declare their sin as Sodom, Isa. iii. 9. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, Jer. vi. 15. 3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, v. 6. He spoke civilly to them, called them brethren (v. 7), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, v. 8. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him. (1.) They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, v. 9. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him. (2.) They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note, [1.] Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin. [2.] Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See Prov. xxix. 1, and 2 Chron. xxxvi. 16. If reproofs remedy not, there is no remedy. See 2 Chron. xxv. 16.

III. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, v. 10. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them. 2. They chastise the insolence of the Sodomites: They smote them with blindness, v. 11. This was designed, (1.) To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, Job v. 14, 15. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, This is the finger of God, and would have submitted. (2.) It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, Rom. xi. 8, 9.

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.

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. 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. 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. 18 And Lot said unto them, Oh, not so, my Lord: 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: 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. 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. 22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. 23 The sun was risen upon the earth when Lot entered into Zoar.

Here is, I. The rescue of Lot out of Sodom. Though there were not ten righteous men in Sodom, for whose sakes it might be spared, yet that one righteous man that was among them delivered his own soul, Ezek. xiv. 14. Early in the morning his own guests, in kindness to him, turned him out of doors, and his family with him, v. 15. His daughters that were married perished with their unbelieving husbands; but those that continued with him were preserved with him. Observe,

1. With what a gracious violence Lot was brought out of Sodom, v. 16. It seems, though he did not make a jest of the warning given, as his sons-in-law did, yet he lingered, he trifled, he did not make so much haste as the case required. Thus many that are under some convictions about the misery of their spiritual state, and the necessity of a change, yet defer that needful work, and foolishly linger. Lot did so, and it might have been fatal to him it the angels had not laid hold of his hand, and brought him forth, and saved him with fear, Jude 23. Herein it is said, The Lord was merciful to him; otherwise he might justly have left him to perish, since he was so loth to depart. Note, (1.) The salvation of the most righteous men must be attributed to God's mercy, not to their own merit. We are saved by grace. (2.) God's power also must be acknowledged in the bringing of souls out of a sinful state. If God had not brought us forth, we had never come forth. (3.) If God had not been merciful to us, our lingering had been our ruin.

2. With what a gracious vehemence he was urged to make the best of his way, when he was brought forth, v. 17. (1.) He must still apprehend himself in danger of being consumed, and be quickened by the law of self-preservation to flee for his life. Note, A holy fear and trembling are found necessary to the working out of our salvation. (2.) He must therefore mind his business with the utmost care and diligence. He must not hanker after Sodom: Look not behind thee. He must not loiter by the way: Stay not in the plain; for it would all be made one dead sea. He must not take up short of the place of refuge appointed him: Escape to the mountain. Such as these are the commands given to those who through grace are delivered out of a sinful state. [1.] Return not to sin and Satan, for that is looking back to Sodom. [2.] Rest not in self and the world, for that is staying in the plain. And, [3.] Reach towards Christ and heaven, for that is escaping to the mountain, short of which we must not take up.

II. The fixing of a place of refuge for him. The mountain was first appointed for him to flee to, but, 1. He begged for a city of refuge, one of the five that lay together, called Bela, ch. xiv. 2, xix. 18-20. It was Lot's weakness to think a city of his own choosing safer than the mountain of God's appointing. And he argued against himself when he pleaded, Thou hast magnified thy mercy in saving my life, and I cannot escape to the mountain; for could not he that plucked him out of Sodom, when he lingered, carry him safely to the mountain, though he began to tire? Could not he that saved him from greater evils save him from the less? He insists much in his petition upon the smallness of the place: It is a little one, it is not? therefore, it was to be hoped, not so bad as the rest. This gave a new name to the place; it was called Zoar, a little one. Intercessions for little ones are worthy to be remembered. 2. God granted him his request, though there was much infirmity in it, v. 21, 22. See what favour God showed to a true saint, though weak. (1.) Zoar was spared, to gratify him. Though his intercession for it was not, as Abraham's for Sodom, from a principle of generous charity, but merely from self-interest, yet God granted him his request, to show how much the fervent prayer of a righteous man avails. (2.) Sodom's ruin was suspended till he was safe: I cannot do any thing till thou shalt have come thither. Note, The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people. The winds are held till God's servants are sealed, Rev. vii. 3; Ezek. ix. 4.

III. It is taken notice of that the sun had risen when Lot entered into Zoar; for when a good man comes into a place he brings light along with him, or should do.

Destruction of Sodom and Gomorrah. (b. c. 1898.)

24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; 25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

Then, when Lot had got safely into Zoar, then this ruin came; for good men are taken away from the evil to come. Then, when the sun had risen bright and clear, promising a fair day, then this storm arose, to show that it was not from natural causes. Concerning this destruction observe, 1. God was the immediate author of it. It was destruction from the Almighty: The Lord rained—from the Lord (v. 24), that is, God from himself, by his own immediate power, and not in the common course of nature. Or, God the Son from God the Father; for the Father has committed all judgment to the Son. Note, He that is the Saviour will be the destroyer of those that reject the salvation. 2. It was a strange punishment, Job xxxi. 3. Never was the like before nor since. Hell was rained from heaven upon them. Fire, and brimstone, and a horrible tempest, were the portion of their cup (Ps. xi. 6); not a flash of lightning, which is destructive enough when God gives it commission, but a shower of lightning. Brimstone was scattered upon their habitation (Job xviii. 15), and then the fire soon fastened upon them. God could have drowned them, as he did the old world; but he would show that he has many arrows in his quiver, fire as well as water. 3. It was a judgment that laid all waste: It overthrew the cities, and destroyed all the inhabitants of them, the plain, and all that grew upon the ground, v. 25. It was an utter ruin, and irreparable. That fruitful valley remains to this day a great lake, or dead sea; it is called the Salt Sea, Num. xxxiv. 12. Travellers say that it is about thirty miles long and ten miles broad; it has no living creature in it; it is not moved by the wind; the smell of it is offensive; things do not easily sink in it. The Greeks call it Asphaltites, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. 4. It was a punishment that answered to their sin. Burning lusts against nature were justly punished with this preternatural burning. Those that went after strange flesh were destroyed by strange fire, Jude 7. They persecuted the angels with their rabble, and made Lot afraid; and now God persecuted them with his tempest, and made them afraid with his storm, Ps. lxxxiii. 15. 5. It was designed for a standing revelation of the wrath of God against sin and sinners in all ages. It is, accordingly, often referred to in the scripture, and made a pattern of the ruin of Israel (Deut. xxix. 23), of Babylon (Isa. xiii. 19), of Edom (Jer. xlix. 17, 18), of Moab and Ammon, Zep. ii. 9. Nay, it was typical of the vengeance of eternal fire (Jude 7), and the ruin of all that live ungodly (2 Pet. ii. 6), especially that despise the gospel, Matt. x. 15. It is in allusion to this destruction that the place of the damned is often represented by a lake that burns, as Sodom did, with fire and brimstone. Let us learn from it, (1.) The evil of sin, and the hurtful nature of it. Iniquity tends to ruin. (2.) The terrors of the Lord. See what a fearful thing it is to fall into the hands of the living God!

26 But his wife looked back from behind him, and she became a pillar of salt.

This also is written for our admonition. Our Saviour refers to it (Luke xvii. 32), Remember Lot's wife. As by the example of Sodom the wicked are warned to turn from their wickedness, so by the example of Lot's wife the righteous are warned not to turn from their righteousness. See Ezek. iii. 18, 20. We have here,

I. The sin of Lot's wife: She looked back from behind him. This seemed a small thing, but we are sure, by the punishment of it, that it was a great sin, and exceedingly sinful. 1. She disobeyed an express command, and so sinned after the similitude of Adam's transgression, which ruined us all. 2. Unbelief was at the bottom of it; she questioned whether Sodom would be destroyed, and thought she might still have been safe in it. 3. She looked back upon her neighbours whom she had left behind with more concern than was fit, now that their day of grace was over, and divine justice was glorifying itself in their ruin. See Isa. lxvi. 24. 4. Probably she hankered after her house and goods in Sodom, and was loth to leave them. Christ intimates this to be her sin (Luke xvii. 31, 32); she too much regarded her stuff. 5. Her looking back evinced an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heaven-ward; we are in the plain, upon our probation; and it is at our peril if we return into the interests we profess to have abandoned. Drawing back is to perdition, and looking back is towards it. Let us therefore fear, Heb. iv. 1.

II. The punishment of Lot's wife for this sin. She was struck dead in the place; yet her body did not fall down, but stood fixed and erect like a pillar, or monument, not liable to waste nor decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance which would last perpetually. Come, behold the goodness and severity of God (Rom. xi. 22), towards Lot, who went forward, goodness; towards his wife, who looked back, severity. Though she was nearly related to a righteous man, though better than her neighbours, and though a monument of distinguishing mercy in her deliverance out of Sodom, yet God did not connive at her disobedience; for great privileges will not secure us from the wrath of God if we do not carefully and faithfully improve them. This pillar of salt should season us. Since it is such a dangerous thing to look back, let us always press forward, Phil. iii. 13, 14.

27 And Abraham gat up early in the morning to the place where he stood before the Lord : 28 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. 29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

Our communion with God consists in our gracious regard to him and his gracious regard to us; we have here therefore the communion that was between God and Abraham, in the event concerning Sodom, as before in the consultation concerning it, for communion with God is to be kept up in providences as well as in ordinances.

I. Here is Abraham's pious regard to God in this event, in two things:—1. A careful expectation of the event, v. 27. He got up early to look towards Sodom; and, to intimate that his design herein was to see what became of his prayers, he went to the very place where he had stood before the Lord, and set himself there, as upon his watch tower, Hab. ii. 1. Note, When we have prayed we must look after our prayers, and observe the success of them. We must direct our prayer as a letter, and then look up for an answer, direct our prayer as an arrow, and then look up to see whether it reach the mark, Ps. v. 3. Our enquiries after news must be in expectation of an answer to our prayers. 2. An awful observation of it: He looked towards Sodom (v. 28), not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it and acquiescing in it. Thus the saints, when they see the smoke of Babylon's torment rising up for ever (like Sodom's here), will say again and again, Alleluia, Rev. xix. 3. Those that have, in the day of grace, most earnestly interceded for sinners, will, in the day of judgment, be content to see them perish, and will glorify God in their destruction.

II. Here is God's favourable regard to Abraham, v. 29. As before, when Abraham prayed for Ishmael, God heard him for Isaac, so now, when he prayed for Sodom, he heard him for Lot. He remembered Abraham, and, for his sake, sent Lot out of the overthrow. Note, 1. God will certainly give an answer of peace to the prayer of faith, in his own way and time; though, for a while, it seem to be forgotten, yet, sooner or later, it will appear to be remembered. 2. The relations and friends of godly people fare the better for their interest in God and intercessions with him; it was out of respect to Abraham that Lot was rescued: perhaps this word encouraged Moses long afterwards to pray (Exod. xxxii. 13), Lord, remember Abraham; and see Isa. lxiii. 11.

Lot's Disgrace. (b. c. 1898.)

30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child by their father. 37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 38 And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.

Here is, I. The great trouble and distress that Lot was brought into after his deliverance, v. 30. 1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us. 2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe, (1.) He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way. (2.) He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod.

II. The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story.

1. His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, v. 31, 32. (1.) Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they where to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronise bad actions. But, (2.) Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note, [1.] The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames. [2.] Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, ch. xxxix. 11. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage.

2. Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, v. 33, &c. Lord, what is man! What are the best of men, when God leaves them to themselves! See here, (1.) The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, take heed lest he fall. No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts. (2.) The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and most unnatural sins, which may be a perpetual wound and dishonour. Excellently does Mr. Herbert describe it, "He that is drunken may his mother kill Big with his sister."————————— A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror. (3.) The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard.

3. In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called the children of Lot, Ps. lxxxiii. 8. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, Matt. i. 3, 5.

Lastly, Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.

CHAP. XIX.

ANd there came two Angels to Sodom, in the evening; and Lot was sitting in the gate of Sodom: and Lot saw, and rose-up to meet them; and he bowed-downe himselfe with the face to the ground. And hee said, Behold now my Lords, turne in I pray you into your servants house, and tarry-all-night, and wash your feet; and ye shall rise-up-early, and goe on your way: And they said Nay, but we will abide-all-night in the street. And he pressed upon them vehemently, and they turned in unto him, and came into his house: and he made them a banquet; and did bake unleavened cakes, and they did eate. But before they lay-downe; the men of the city, the men of Sodom, compassed about the house, from the yong even to the old: all the people, from the utmost quarter. And they called unto Lot, and said unto him; where are the men, which came unto thee, this night? bring them out unto us, that we may know them. And Lot went-out unto them, to the doore: and he shut the doore after him. And he said; I pray you my brethren, doe not evill. Behold now, I have two daughters, which have not knowne man; let mee I pray you, bring out them unto you; and doe ye to them, as is good in your eyes: only to these men, doe not any-thing; for therefore came they into the shadow of my rafter. And they said, Stand further; and they said, This one fellow came in to sojourn, and will he judging judge? now will we doe worse to thee then to them: and they pressed sore, upon the man upon Lot, and came neere, to breake the doore. And the men put-forth their hand, and brought in Lot unto them, into the house: and shut the doore. And they smote the men, which were at the doore of the house, with blindnesses, from the small even to the great: that they wearied themselves to find the doore. And the men sayd unto Lot; hast thou here any besides? sonnes-in-law, or thy sonnes or thy daughters, or any that thou hast in the City: bring-out, from this place. For wee will destroy this place: because the cry of them is wexen-great, before the face of Iehovah; and Iehovah hath sent us to destroy it. And Lot went out, and spake unto his sonnes-in-law, that were taking his daughters; and he said, rise-up goe-out, from this place: for Iehovah will destroy the Citie: but he was as one-that-mocked, in the eyes of his sonnes-in-law. And when the dawning-of-the-day came-up, then the Angels hastened Lot, saying; Arise, take thy wife, and thy two daughters, which are found here; lest thou bee consumed, in the iniquity of the City. And hee lingred, and the men layd-hold on his hand, and on the hand of his wife, and on the hand of his two daughters, in the gentle-mercy of Iehovah upon him: and they brought him forth, and set him without the City. And it was, when they had brought them forth-abroad, that he said; Escape for thy soule, looke not behind thee, neither stay thou in al the plain: escape to the mountaine, lest thou be consumed. And Lot said unto them: Oh not so Lord. Behold now, thy servant hath found grace, in thine eyes; and thou hast magnified thy mercy, which thou hast done with me, to save-alive my soule: and I, I cannot escape to the mountaine, lest evill cleave unto mee, and I dye. Behold now, this citie is neere, to flee thither, and it is a little one: oh let mee escape thither, is it not a little one? and my soule shall live. And he said unto him, Loe I accept thy face, for this thing also: that I will not overthrow the City, for the which thou hast spoken. Hast thee, escape thither; for I cannot doe any thing, till thou be come thither: therefore he called the name of the City, Zoar. The Sunne came-forth over the earth: and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha, brimstone and fire: from Iehovah, out of the heavens. And hee overthrew these Cities, and all the plaine: and all the inhabitants of the Cities, and that which grew on the ground. And his wife looked from behind him: and shee was, a pillar of salt.

And Abraham gat-up-early, in the morning: unto the place, where hee had stood, before Iehovah. And hee looked toward Sodom and Gomorrha; and toward all the land of the plaine: and he saw, and loe the smoke of the land went-up, as the smoke of a fornace. And it was, when God destroyed the Cities of the plain, that God remembred Abraham: and sent Lot out of the mids of the overthrow, when he overthrew the Cities in the which Lot dwelt. And Lot went-up out of Zoar, & dwelt in the mountaine, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave; he and his two daughters. And the firstborne said unto the yonger, out father is old: and there is not a man in the land, to come in unto us, after the way of all the earth. Come, let us make our father drinke wine, and let us lye with him: and keepe-alive seed of our father. And they made their father drinke wine, in that night: and the firstborne went-in, and lay with her father; and he knew not when she lay-downe, or when she arose. And it was, on the morrow, that the firstborne said unto the yonger; Behold I lay yesternight with my father: let us make him drinke wine this night also; and goe thou in, lye thou with him; and let us keepe-alive seed of our father. And they made their father drinke wine, in that night also: and the younger arose, and lay with him; and he knew not when shee lay downe, or when shee arose. And the two daughters of Lot, were with child, by their father. And the firstborne bare a sonne, and she called his name Moab: he is the father of Moab, unto this day. And the yonger, she also bare a sonne, and called his name Ben-ammi: he is the father of the sonnes of Ammon, unto this day.

Annotations. THere came two] or, the two Angels came, called before, men, Gen. 18. 22. and so they seemed unto Lot, who also entertained Angels unawares, Heb. 13. 2. Compare this action of Lot, with Abrahams, Gen. 18. Vers. 2. my Lords] so both Greeke and Chaldee also translate it; the Hebrew, Adonai, being written otherwise, then when it signifieth the Lord God: see Gen. 18. 3. Nay] The Angels as men, humanely refused; being sent also to view the manners of the people, (Gen. 18. 21.) they would have abode in the streets indeed, had not Lots importunacy, made them doe otherwise. So Christ made as if he would have gone further, but constrained by the disciples, hee stayed with them: Luke 24. 28. 29. Vers. 3. pressed upon] or, was instant, constrained: so Luke 24. 29. a banquet] or, a drinking; as both the Hebrew and Greeke words signifie, for large drinking is used in banquets; hereupon it is called the banquet of wine, Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester, that is, to banquet, Est. 7. 1. So Est. 3. 15. unleavened-cakes] for hast, because time suffered them not to be leavened. See Exod. 12. 39. where the word cakes is expressed, which here wanteth: as on the contrary, cakes were expressed in Gen. 18. 6. where unleavened is to be understood. Vers. 4. from the utmost] meaning, from every quarter: for the Hebrew often omitteth the repeating of the same word at the end, for brevities sakes; as 1 Chron. 17. 5. from tent to tent, and from tabernacle: where is againe to be understood, unto tabernacle. So here, from utmost part (to utmost part:) that is, from all parts. Sometime it is fully expressed, as in Matth. 24. 31. from the end of heaven, to the end thereof. The Greeke here translateth, all the people together. Vers. 5. called unto Lot] They were not ashamed to proclaime their owne filthinesse: so God reproveth the Iewes, they declare their sinnes as Sodom, they hide them not, Esay 3. 9. may know them] that is, may lye with them: as Gen. 4. 2. which sense the Greeke version also giveth here. Hereupon that horrible and unnaturall sin, which the Scripture calleth lying with the male, Lev. 18. 22. and 20. 13. is called Sodomy, as being first practised in Sodom, and the cities about it; which God would therfore severely plague in this world and for ever, as the Apostle writeth of Sodom and Gomorrah, and the cities about them in like manner giving themselves to fornication, and going after other flesh; they are set forth for an example, suffering the vengeance of eternall fire, Iude vers. 7. The Canaanites having fallen from God, to idolatry, Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse, to dishonour their owne bodies betweene themselves, and leaving the natural use of the womā, to burn in lust one toward another, men wt men doing that which is unseemly; as Paul observeth, in Rom. 1. 23. 24.—27. An example of like filthinesse, fell out after this in Israel, Iudg. 19. 22. &c. Vers. 6. the doore] two words are here used for a doore, the first Pethach, which is the open-place, wherat he went out: this latter, deleth, which is the doore that shutteth up the passage. Vers. 7. my brethren] thus he lovingly intreateth those wicked men; respecting the common brotherhood of nature, Act. 17. 26. Esay 58. 7. so David called the evill and wicked, his brethren, 1 Sam. 30. 23. Vers. 8. not knowne] to weet, by lying with the male; as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here. By this prostituting of his daughters, Lot thought to avoid a greater evill: but it is not lawfull to doe evill that good may come, Rom. 3. 8. of my rafter] or beame, that is, of my roofe, or house made with rafters: a part being put for the whole: so the Greek hath, under the roofe of my rafters: but the Chaldee saith, of my habitation. Vers. 9. stand further] or, get thee a side: as if they would consult of the matter. But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine. and will hee judging judge?] or, hee will judging judge: but the Greeke resolveth it into a question, came he also to judge judgement? This phrase, doubling the word, (whereof see Gen. 2. 17.) may also imply Lots often rebuking of them at other times, for he was vexed with the lascivious conversation of those wicked men; and dwelling among them, in seeing and hearing, tormented his just soule, day after day, with their unlawfull deeds, 2 Pet. 7. 8. Vers. 11. with blindnesses] or, dazeled-blindnesse, both of body and mind; when the sight beames are confused, and nothing can be seene as it is. The word is not used but in this place, and at another like accident, in 2 King 6. 18. the plurall number noteth the greatnesse of the plague; as extreameblindnesse. Vers. 12. or thy sonnes] in the Hebrew, and is here for or; as the Greeke also translateth it: see Gen. 13. 8. Vers. 13. will destroy] or, are destroying: Hebr. corrupting: see Gen. 6. 13. that is, we are about to destroy: so v. 14. Vers. 14. were taking] that is, being betrothed, were ready to take in mariage: or had taken, as the Greeke explaineth it. If wee thus understand it, then Lot had some daughters which perished with the Sodomites: for onely two which were virgins, escaped with him, vers. 8. 30. This also seemeth closely to be implyed in vers. 15. goe-out] The Hebrew word hath in it a pricke extraordinary, (noted also in the Hebrew margine) which increaseth the signification, as urging an hasty going-out. The like is in Exod. 12. 31. Vers. 15. are found] that is, present. The Chaldee addeth, which are found faithfull with thee: the Greek saith, which thou havest. But found is often used for present, 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity] that is, the punishment for iniquity. Hereupon is that usuall phrase of bearing iniquity, for suffering punishment, Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger, to partake of the wickeds punishment; if (when God calleth) they depart not from among them. Compare Rev. 18. 4. Vers. 16. lingred] or, delayed, distracted himselfe, with much trouble and businesse: the Greek translateth, they were troubled. David contrary wise delayed not, to keepe Gods commands, Psal. 119. 60. [illegible: 1 word] in the gentle-mercy] or, for the mercifull sparing, that is, the Lord being mercifull and sparing him; as the Greeke translateth. The word importeth gentlenesse, and loving affection, or commiseration, as wherby men are spared from punishment. So in Esa. 63. 9. in his love & in his gentle mercy God redeemed his people. Vers. 17. that he] or, then he said, meaning the Lord I[illegible: 1 span]h, as appeareth v. 18. 24. who (it seemeth) was new come from Abraham to Sodom, Genesis 18. 22. 33. thy soule] that is, thy life: for so the Scripture usually speaketh, as, keepe his soule, Iob 2. 6. that is, spare his life: to seeke the soule, is to seeke ones life, Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not] this commandement (as the like in Gen. 2. 17.) was given not to Lot alone, but to his wife and children, as the event sheweth, vers. 26. and forbiddeth all affectation of worldly things, which draweth from ready obedience unto God: Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount] The mountaines are sometime spoken of, as places of safety, Mat. 24. 16. figuring Gods providence and protection, Psalm. 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord] or, my Lords: for the Hebrew Adonai (by reason of the pawse) is here doubtfull, whether it be the title of God, or of men. For the Chaldee putteth for it Lords; but the Greek Lord: and the words following are directed to one, though before he spake to them: See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me] the Greeke saith, take hold on me. Herein Lot shewed his weak faith, not resting in Gods word; wherefore the place which he chose for safety, secured him not; but for feare he left it, ver. 30. Vers. 20. to flee] that is, for me to flee: as the Greek translateth. See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face] or, lift up thy face; that is, doe respect, and so will gratifie thee, and grant thy request in this thing. Thus the Lord doth the desire of them that feare him, Psal. 145. 19. This phrase of accepting the face, is usuall for shewing of favour to any; which sometime is spoken in the ill part, and commonly called respect of persons, and then it is denyed of God, Deut. 10. 17. and forbidden to men, Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon: which here, and in sundry other places meaneth, an honourable regard and estimation of ones face, or suit: in which sense the Apostle useth it, Iude v. 16. against such as would respect the face, or gratifie men for profits sake. The contrary whereto is, to turne away the face of any; which is, to say one nay, or deny their request. 1 King. 2. 16. 20. Vers. 22. any-thing] or, the thing, to weet, now in hand. Heb. a word. he called] that is, every one, or, it was called. See the notes on Gen. 16. 14. Zoar] or Zogor: in Greeke Sigor, and else-where Sogor, in the Latine Segor, by interpretation Litle: before it was called Bela, Gen. 14. 2. Vers. 23. came forth ever] or, arose upon the earth. This time of the morning was fittest to shew the light of grace arisen to Lot: and how in prosperity affliction shall come upon the wicked, and they not know the morning thereof, as Esay 47. 11. For the rising of the Sun, is a signe of favour from the Lord, Mat. 5. 45. but unto Sodom, it is the time of vengeance. Hence Christ saith, as it was in the dayes of Lot, they did eate, they dranke, they bought, they sold, they pl[illegible: 3 letters]ed, they builded; but the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all: even thus shall it bee in the day, when the son of man is revealed, Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra] with two other cities (not here expressed) Admah and Seboim, Deut. 29. 23. brimstone] this added to fire, increaseth it, Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked, and the second death, Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said, besides their temporall judgement, that they suffer the vengeance of eternall fire, Iude ver. 7. and are made an ensample to those that after should live ungodly, 2 Pet. 2. 6. So the Hebrew Doctors say, The men of Sodom, have no part, (or inheritance) in the world to come, as it is written, The men of Sodom were wicked, and sinners before the Lord exceedingly, (Gen. 13. 13) wicked in this world, and sinners in the world to come, Thalmud. Bab. in Sanhedrin. chapt. Chelek. This judgment of burning, was answerable to Sodoms sin, that burned in bruitish lust, man towards man: so Nadab and Abihu, that transgressed with fire, are burned with fire, Lev. 10. 1. 2. Others sinning by shedding of blood, have blood to drink, Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew] this word noteth a sudden, unevitable, and perpetuall destruction, whereupon the Prophet saith, the Lord overthrew them and repented not, Ier. 20. 16. and the Apostle saith, he condemned them with an ouerthrow, 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment, and no hands stayed on her: and to the perpetuall desolation of these Cities, there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph. 2. 9. yet the punishment of them that despise the Gospell, shall bee greater then Sodoms, Mat. 11. 24. that which grew] or, the bud of the ground: so that in the plaine where these cities stood, there grew no good thing after, to this day; but it became a dead and loathsome lake, called the dead sea, and sea of salt, see Gen. 14. 3. Zoph. 2. 9. Deut. 29. 23. So the Rabbines say, Of the wickednesse (of the five Cities) even to this day, the wast land that smoaketh is a testimony, and plants bearing fruit, that never come to ripenesse, Wisd. 10. 7. Vers. 26. from behind him] the Greeke translateth it, unto the things behind: which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement, vers. 17. and with a corrupt affection in her, God did severely punish: and she is a warning to all; as Christ saith, hee that is in the field, let him not returne to the things behind, remember Lots wife, Luke 17. 31. 32. was a pillar] or, became a pillar (or statue) of salt: and so she had part of the plagues of Sodom, which was brimstone and salt, that it became a sea of salt, Deut. 29. 23. Gen. 14. 3. And this her statue or pillar, stood for a memoriall to others, that they may bee the better seasoned. This salt pillar continued long; Iosephus a Iewish historian after Christs life on earth, writeth that he did see it: Antiqu. 1. booke chapt. 12. and so others since his time. Vers. 27. had stood] the Chaldee addeth, stood in prayer: see Gen. 18. 22. Vers. 28 toward] Hebr. on the face of Sodom: so after. the smoke] a visible signe of the fire and judgement consuming them: and a fearfull change of this pleasant land which was before like the garden of the Lord, like Eden, Gen. 13. 10. So in the City of Antichrist, (spiritually called Sodom, Rev. 11. 8) where first the smoke of heresies had arisen like the smoke of a fornance, which darkned Sunne and ayre, Rev. 9. 3. after there did arise the smoke of her burning, which went up for evermore, Rev. 18. 9. 18. and 19. 3. The Greeke here translateth, a flame went up out of the land, as the vapour of a fornace. Vers. 29. destroyed] Hebr. corrupted: see Gen. 6. 13. Abraham] for whose sake Lot his nephew fared the better, as before, Gen. 14. 14. 16. according to the promise, Gen. 12. 3. and the intercession of Abraham, Gen. 18. 23. &c. in the which] that is, in one of the which; in Sodom. Things spoken as of many, are often meant but of one: see Gen. 46. 23. in the notes. Vers. 30. in the mountaine] where God appointed him at first, vers. 17. but then he pretended danger, and prayed against it, vers. 19. now hee feareth to dwell in Zoar, which he had chosen, and God had granted him, and of himselfe goeth to the mount; shewing much weaknesse. Vers. 31. in the land] of Canaan; or, in the earth. She seemes to intend, no godly man, with whom they might marry: otherwise shee might know there was people in Zoar, and other places. to come in] that is, to company with us: see Gen. 6. 4. Vers. 32. and keepe-alive] or, that wee may keepe alive. seed] that is, children, as the Chaldee paraphrast hath it. Vers. 37. Moab] by interpretation, Of the father; so the Greeke addeth, Moab, saying, of my father. of Moab] that is, of the Moabites, as the Greek and Chaldee doe expresse. The Hebrew useth to call all posterity by the fathers name: as Iaakob and Israel, for the Iaakobites and Israelites, Gen. 34. 7. and 49. 7. Ismael, for the Ismaelites, Gen. 28. 9. Edom, for the Edomites, Gen. 36. 9. Aaron, for the Aaronites, 1 Chron. 12. 27. and 27. 17. and many the like. The Hebrew text often explaineth this, by adding the word sonnes, or house, or the like: as, 1 King. 12. 18. all Israel stoned him: for which, in 2 Chron. 10. 18. is written, the sonnes of Israel. And 2 Chron. 11. 1. to fight against Israel: for which, in 1 King. 12. 21. is written, against the house of Israel. Againe, all Israel came, 2 Chron. 10. 3. that is, all the congregation of Israel, 1 King. 12. 3. These Moabites soone fell from the faith of God, and became idolaters, the people of Chomsh, and Baal peor, Num. 21. 29. and 25. 1. 2. 3. and dwelling neere the land of Canaan, were enemies to Abrahams children, as the Scriptures often mention, Num. 22. Iudge. 3. 14. &c. Vers. 38. Ben ammi] by interpretation, Son of my people; in Greeke Amman; sonne of my kinred: in both names there was a memoriall of their incestuous procreation, which the daughters it seemeth boasted of, as having children of their owne godly kinne, not of the faithlesse and cursed nations. the sons of Ammon] that is, according to the Greek, the Ammonites: as those whom the Prophets usually call sonnes of Israel, the Apostles sometime call Israelites, Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab, neere Canaan; and became partners with Moabs idolatry, and enemies to Israel, Iudg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations, many things are spoken in the Scripture; whose originall, Moses therefore describeth here.