Sodom and Gomorrah Destroyed

Chapter Nineteen

19:1-3

CHAPTER eighteen tells of Abraham’s efforts to have the cities of Sodom and Gomorrah saved from destruction, evidently because of his interest in Lot and his family. These efforts failed, and now two angels of the Lord visit Sodom, not to save the city, but to warn Lot and thus give him an opportunity to escape. While the Lord was not willing to spare the cities for Lot’s sake, he did favor Abraham to the extent of showing mercy toward his nephew and his family.

“Lot sat in the gate of Sodom,” and this is where the angels found him when they entered the city. By comparing this statement with Genesis 23:10,18; 34:20,24; and Ruth 4:1, it becomes apparent that it has reference to the fact that Lot was an important citizen, and was occupying a sort of judgment seat.

Exercising discernment which one in such a position should possess, he recognized that these were no ordinary visitors, and quickly bowed himself humbly and addressed them as “lords,” inviting them to spend the night in his home. They at first demurred, indicating that they were planning to spend the night in the street. But Lot pressed his invitation and they accepted, whereupon a feast was prepared for his guests, including unleavened bread. Evidently Lot recognized that his visitors were righteous persons, hence the use of unleavened bread.

19:4-11

These two angels—who appeared as human beings, and were probably two of the three who just previously had visited Abraham—must have been outstanding in appearance, for they attracted the attention of many in the city as they entered. Some had doubtless seen them enter Lot’s home, and being wicked of heart themselves they surmised that these strangers were not particularly friendly toward the city. If Lot was assuming the position of judge over the people, they may have decided that a plot was being formed against them.

In any event, before the two distinguished visitors had retired for the night a mob gathered in front of Lot’s residence demanding that he produce his guests. Sensing that they meant to harm them in some way, Lot stepped outside of his door and closed it behind him—which was a brave thing to do under the circumstances—and sought to appease the rioters by offering them his daughters in return for not molesting his guests.

It is difficult for us today to understand how a father could have so little respect for his daughters, but apparently ethical standards of that time must have been quite different from what they are now. It would seem that civilized codes of conduct governing human behavior in those ancient days greatly favored the men above the women, to the extent that in any circumstance where it seemed necessary to sacrifice one or the other, men and their interests were protected. The two occasions when Abraham seemed willing to sacrifice his wife for his own protection are along this line.

The crowd of Sodomites who gathered in front of Lot’s house were not to be appeased. They accused Lot of wanting to act as judge over them, and probably would have done him harm but for the fact that the two angels—his visitors—intervened. They reached out of the door and snatched Lot away from the angry mob, and then, by the use of super-natural powers, smote them with blindness, rendering them impotent to do anybody harm.

19:12-16

This demonstration of the Sodomites’ wickedness ended in a manner to give Lot great confidence in his visitors. Then they revealed to him the real purpose of their visit. For Abraham’s sake they gave Lot every opportunity possible to save not only himself, but all of his family as well.

Lot co-operated by warning all of his daughters—some of whom were married, for his sons-in-law are mentioned. But these did not believe their father-in-law, and apparently the only ones who left the city were Lot and his wife, and his two unmarried daughters. And even these seemed reluctant to leave, being led out by the angels.

18:17-22

After leading Lot out of the city, the angel who acted as spokesman counseled him to flee to the mountain for his life, and not to look back. Apparently the cities were to be destroyed in such a manner that the entire territory of the plain was to be affected, hence it was necessary to be farther away than merely outside of the city.

For some reason Lot seems to have been attracted to city life, for he hesitated to obey the command to flee to the mountain. Instead, he requested the privilege of entering another, although a much smaller city. The angel who spoke for the Lord granted this request, so Lot and his two daughters entered Zoar—meaning “little”—and probably so named because of this circumstance.

19:23-25

When Lot reached Zoar the sun had risen. It was evidently the morning following the angels’ visit to Sodom. They had all feasted together at Lot’s home in Sodom, but no one had had an opportunity to retire. Now morning had come, and with Lot safe in Zoar, “the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.”

Sodom and Gomorrah were destroyed, and “all the plain.” The work of destruction was complete. The Lord had “taken them away as he saw good.” It is interesting to note that no attempt was made to convert the people of these cities before destroying them. They were not called upon to repent. This fact is confirmed by Jesus who said that if the same mighty works had been done in these cities of the plains as had been done in certain Jewish cities of his day, they would have repented. This indicates clearly that it was quite within God’s power to bring about their repentance.

Why, then, did he not do it? Jesus furnishes the answer by telling us that God will deal with them in the future day of judgment, when it will be more favorable for them than it will be for those who rejected him despite the mighty miracles which they saw him perform. In other words, while God promised Abraham that he would bless all the families of the earth through his seed, it was not then the due time to bless them; and under the circumstances it was better for the people of Sodom and Gomorrah to be cut off in death to await the resurrection and future day of trial, than it was for them to continue in sin, drifting further and further away from God, and entering ever deeper into debauchery and wickedness.

19:26

The angel had given instructions not to look back. Probably this expression denotes more than merely to turn one’s head to look behind. It seems to imply a hesitancy to go forward, if not an actual turning back. Jesus compared Lot’s wife with one who puts his hand to the plow and turns back. Jesus used the illustration as a warning to his followers not to turn back into the world from which they had separated themselves when they obeyed his call to forsake the world and follow him.

It is not necessary to suppose that Lot’s wife turned into a solid pillar of salt. The account indicates that the entire area was affected by the fire and brimstone which destroyed the cities. It is probable that when she looked or turned back she still was in the region where the atmosphere had become impregnated with sulphur and possibly other gases, which, coming in contact with her body, formed a casing of salt. According to some who have been in this region, it contains numerous salt pits and rocks. The suggestion has been made that she may have fallen into one of these and that thus she would be turned into a so-called “pillar of salt.” So it is with the Christian who turns back into the world. It is not that the Lord specially punishes such a one, but the environment and circumstances are such that his spiritual life is destroyed.

19:27-29

Abraham realized from conversing with his three visitors that Sodom and Gomorrah were not to be saved, so he arose early in the morning and witnessed what he could of the destruction. While God did not spare the cities on his account, nevertheless, he “remembered Abraham, and sent Lot out of the midst of the overthrow.” Abraham’s prayer on behalf of his nephew had great influence with the Lord, for the angel said to Lot, “Haste thee, escape thither; for I cannot do any thing till thou be come thither.” If the Lord could not destroy Sodom until Lot had made his escape because of Abraham’s prayer, is it any wonder that the “time of trouble” at this end of the age is shortened “for the elect’s sake”?

19:30-38

Here we have another example of the vast difference between the moral code of ancient times and what is considered proper today. In this instance, the concern of Lot’s daughters over the matter of keeping the family name alive seems to have outweighed every other consideration. Failure to bear children then was also considered somewhat of a calamity, and this too may have entered into the planning of Lot’s daughters.

Probably the Lord’s purpose in permitting this action on the part of Lot’s daughters to be recorded was in order to establish the origin of the Moabites and the Ammonites. These figure somewhat in the experiences of the natural descendants of Abraham. Perhaps even more important is the fact that Ruth, one of the mothers in the genealogy leading down to Jesus, was a Moabitess.

The Promised Seed Protected

Chapter Twenty

IN THIS chapter we have another interesting narrative revealing the Lord’s interest in preventing anything from happening that would interfere with his purpose that Sarah should be the mother of Isaac, the typical seed of promise. The chapter also emphasizes what we have previously mentioned; namely, that codes of honor in those days seem to have greatly favored the men.

It is said that Eastern princes claimed the right to gather all the beautiful women of their domain into their harems. It was apparently in keeping with this “right” that Abimelech “sent and took Sarah.” Sarah must have been a remarkable woman, especially in appearance, for at this time she was getting well along in years, yet her beauty was such that she appealed to this heathen king as desirable for his harem.

The ethical code of the time was quite different from ours in many respects. Apparently the only “legitimate” way a king or prince could requisition another man’s wife was to have the husband killed. Abraham was aware of this, hence his partial deception in representing Sarah to be his sister. This tended to serve as a protection for him, but could have ended in serious consequences for Sarah.

Had Abimelech learned through the ordinary course of events that Sarah was Abraham’s wife instead of merely his half sister, he might well have sought the death of the patriarch in order lawfully to keep Sarah in his harem. But something extraordinary occurred—“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.”

Now the tables were turned. It was Abimelech’s life that was in danger, and he was very willing to return Sarah to Abraham. God had intervened before Sarah had been defiled, and this was the important consideration. But Abimelech was concerned, nevertheless, and asked if the Lord would slay a righteous man.

His claim of righteousness, and the acknowledgment of that claim by God, must be understood as pertaining to righteousness according to standards of that time. This, like many other practices of those ancient times, would come under the general heading of what God “winked at” because of the ignorance of the people. It was not his time to enlighten the world. What he was chiefly concerned about in this instance was the protection of Sarah in order that his purpose pertaining to the seed of promise should not be hindered. It was not the time to regulate the moral codes of the heathen.

While Abimelech’s standards of righteousness were quite unlike those of Christianity, he was apparently sincere in his efforts to live up to that which he believed to be right—either this, or else he was thoroughly frightened by the threat of death which came to him from the Lord in his dream. In any case, he accused Abraham of causing him to bring a great sin upon his kingdom.

The whole affair turned out to the satisfaction of all concerned, but meanwhile the Lord employed harsh measures to make sure that Abimelech lived up to his professions. The account says that “Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children: for the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.”

Isaac Born, Ishmael Banished

Chapter Twenty-One

21:1-5

“AND the Lord visited Sarah as he had said”: One of the great lessons the Lord taught in connection with the birth of Isaac was that he was a child of promise, and born as a result of a special dispensation of divine grace. He was not born by the will of the flesh in the ordinary sense of the word; for Sarah, in addition to being barren all her life, was now well past the normal age when she could expect to become a mother.

It is important to take into account the fact that Isaac was a miracle child, for the circumstance is a sort of token from the Lord that all his promises toward the human race will be fulfilled because of his infinite wisdom, grace, and power. Throughout all the ages man has failed to rescue himself from the result of his own sin, and would continue to be impotent in his efforts to save himself; but this does not hinder the outworking of God’s loving purposes toward the dying race. It seems appropriate therefore that in fulfilling his promise concerning the seed of blessing, the Lord should make it plain that he alone was responsible for making it possible. God asks his people to co-operate with him in his work, but it is always well to remember that their efforts are quite fruitless except as he bestows his blessing upon them.

Abraham had great confidence in the promises of God, and a great deal of respect for his instructions in connection with their fulfillment. When this child of promise was born, he was named Isaac, in keeping with the Lord’s instructions. (Gen. 17:19) Isaac was also circumcised in obedience to the Lord’s command.—Gen. 17:10,12

“Abraham was an hundred years old” when Isaac was born. He had waited a long time for the birth of this “seed” of promise, and during that long waiting period his faith was tested many times, and severely. But now his faith was at least partially rewarded—not wholly so, for the Apostle explains that, even as with the remainder of the ancient worthies, Abraham “died in faith, not having received the promise”; that is, the fulfillment of the promise.—Heb. 11:13,39,40

Many of the Lord’s people have been tested by their long wait for the fulfillment of God’s promises. The “vision” has seemed to tarry; the “Bridegroom tarried”; and many have been disposed to cry out, “How long, O Lord, how long?” Then, there is the other thought, the more comforting one, that the Lord has a due time for the accomplishment of all his purposes. And while he does not reveal all the time features of his plan, we can take comfort in the thought that there is never actually any delay. There was a “due time” for Isaac to be born, but because Abraham did not know it far in advance, his faith was tested.

21:6-8

Sarah also exercised a great deal of faith in connection with the birth of Isaac. (Heb. 11:11) Evidently God’s “visit” to her in this connection brought about a renewal of her youth; for she not only gave birth to Isaac, but nursed him as well, indicating that her whole system had undergone a change which was contrary to nature for one of her age.

21:9, 10

Evidently Sarah possessed a sensitive disposition, for when Ishmael was born she was somewhat disturbed by the attitude of Hagar, his mother. And now that she had a son of her own and Ishmael was mocking him, it was more than she could endure, so she directed Abraham to send Hagar and Ishmael away from the household. It would be unfair, though, to blame Sarah’s attitude entirely upon her sensitive nature. Doubtless the promises of God pertaining to her seed had much to do with it, and probably she was merely acting in a manner which she believed would be pleasing to the Lord—“the son of this bondwoman shall not be heir with my son, even with Isaac.”

21:11-21

Sarah’s directive to Abraham concerning the casting out of Hagar and Ishmael’ was “grievous in his sight because of his son.” Ishmael was Abraham’s own son, and because of his fatherly love for his boy, it was not an easy thing for him to comply with the request of his wife. Perhaps he hesitated to do it, wondering if the request might be merely an emotional outburst of Sarah and not expressive of what would be the proper thing to do under the circumstances.

But Abraham was not long left in doubt, for the Lord spoke to him and told him that he should obey Sarah’s request—“hearken unto her voice; for in Isaac shall thy seed be called.” The Lord never causes any unnecessary anxiety, or grief. While he made it plain to Abraham that Isaac was the one in whom his seed should be called, nevertheless he revealed that Ishmael was to become the father of a great nation, or people.

Abraham made what provision he could to preserve the lives of mother and child as he sent them away. While Sarah had no particular interest in either of them, the same could not be said of Abraham; for Ishmael was his own son, and Hagar for a time had been to him a wife. Their lot for a while was a difficult one, and seemingly hopeless. Hagar gave up in despair, and then the Lord intervened; for although Ishmael was not the promised seed there was a certain typical purpose he was carrying out through him.

This is brought to our attention in Galatians 4:21-31. Here the apostle speaks of two great covenants, and of a “seed” that is produced by each. God’s original covenant with Abraham called for a “seed” and for the blessing of mankind through that seed. Paul explains that Sarah pictures that part of the Abrahamic covenant which brings forth the seed of promise.

Four hundred and thirty years after this original covenant was made, God entered into a covenant with the natural descendants of Abraham at Mount Sinai—the Law Covenant. Because of the inability of the Israelites to keep this perfect Law of God, they were brought into bondage by its requirements. This covenant, Paul explains, was prefigured by Hagar, the bondmaid, and the Israelites in bondage under that covenant, by Ishmael.

Paul speaks of this as an allegory. Actually, of course, Ishmael was not the father of the Israelitish nation, for they were and are the natural descendants of Abraham through Isaac. Ishmael, on the other hand, is accredited as being the father of a goodly portion of the Arab race. It is merely that Ishmael is used by Paul as a type of Israel under the Law Covenant.

21:22-34

Even in those ancient times news events had a way of being circulated, and doubtless the fact that Sarah had given birth to a son was an outstanding occurrence in view of the circumstances. And it had a very wholesome effect upon the inhabitants round about. Abimelech, with whom Abraham had had previous dealings, together with his chief captain, said to Abraham, “God is with thee in all that thou doest.”

Abraham reproved Abimelech in connection with a well of water which he supposed Abimelech had taken away, but the latter’s explanation was satisfactory and the covenant was made. The presenting of a token of covenants made, seemed to be the custom of the time, and that part of the covenant which Abraham wished particularly to be made secure pertained to a certain well which he had digged. Apparently water was not too plentiful, and Abraham wisely safeguarded this much of a supply. Abraham did not lose sight of the source of all his blessings and his faith in God was now stronger than it had ever been.

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