23 And Abraham "drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 Peradventure there be fifty righteous within the city wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the LORD, which am but dust and ashes. 28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 30 And he said unto him, Oh let not the LORD be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have taken upon me to speak unto the LORD: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. 32 And he said, Oh let not the LORD be angry, and I will speak yet but this once: Peradventure Ps. 58. 11. 94. 2. Is. 10. 22. Jer. 5. 1. Ex. 22. 30. c Job 4. 19. d Judg. 6.39. to his first address, v. 26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least, of the same body of mankind. All we are brethren. y Jer. 30. 21. Heb. 10. 22. Jam. 5. 17. z Num. 16. 22. a Job 8. 3. 34. 17. family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God, and to be honest in their dealings with all men. [4] Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord; that religion might flourish in his family, when he was in his grave. [5.] His doing this, was the ful-pecially upon the righteousness of God, and is very confident, filling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises, that make conscience of their duty. (2.) We may consider this as the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath, shall be given, Matt. 13. 12.-25. 29. Those that make a good use of their knowledge, shall know more. II. God's friendly talk with Abraham; in which he makes known to him his purpose concerning Sodom, and allows him a liberty of application to him about that matter. 1. He tells him of the evidence there was against Sodom, v. 20, The cry of Sodom is great. Note, Some sins, and the sins of some sinners, cry aloud to Heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking, that it even urged God to punish. 2. The inquiry he would make upon this evidence, v. 21, I will go down now and see. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, (1.) To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal council, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. (2.) To give example to magistrates, and those in authority, with the utmost care and diligence to inquire into the merits of a cause, before they give judgment upon it. (3.) Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Is. 59. 16. V. 23-33. Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had spoken to Abraham his purposes concerning Sodom; now from thence Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good, when it furnishes us with matter for prayer, and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe, I. The solemnity of Abraham's address to God on this occasion, v. 23, Abraham drew near. The expression intimates, 1. A holy concern; he engaged his heart to approach to God, Jer. 30. 21, "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence; he drew near with assurance of faith, drew near as a prince, Job 31. 37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev. 10. 3. an II. The general scope of this prayer. It is the first solemn prayer we have upon record in the Bible: and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of Sodom, he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate the woful day. 1. He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity; having an eye particularly to just Lot, whose disingenuous carriage toward him he had long since forgiven and forgotten; witness his friendly zeal to rescue him before by his sword, and now by his prayers. 2. He improves this into a petition, that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer III. The particular graces eminent in this prayer, 1. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith es (1.) That God will not destroy the righteous with the wicked, v. 23. No, that be far from thee, v. 25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom. 3. 5, 6. Note, [1.] The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good. Even in Sodom, one Lot. [2.] Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction will be made. (2.) That the righteous shall not be as the wicked, v. 25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous, than what they are to the wicked, Is. 27.7. (3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom. 3. 5, 6. Note, [1.] God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all. [2.] That God Almighty never did, nor ever will do, any wrong to any of the creatures, either by withholding that which is right, or by exacting more than is right, Job 34. 10, 11. 2. Here is great humility. (1.) A deep sense of his own unworthiness, v. 27, Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, v. 31, he speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Note, [1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile, before God; despicable, frail, and dying. [2.] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, 2 Sam. 7. 18. (2.) An awful dread of God's displeasure. O let not the Lord be angry, v. 30, and again, v. 32. Note, [1.] The importunity which believers use in their addresses to God, is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do, is God and not man; and however he may seem, is not really angry with the prayers of the upright, (Ps. 80. 4,) for they are his delight, (Prov. 15. 8,) and he is pleased when he is wrestled with. [2.] That even when we receive special tokens of the divine favour, we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things. 3. Here is great charity. (1.) A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two, it is better to err in that extreme. (2.) A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom. 4. Here are great boldness, and believing confidence. (1.) He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, v. 24. (2.) He drew upon God's concessions again and again. As God granted much, he still begged more, with the hope of gaining his point. (3.) He brought the terms as low as he could for shame, (having prevailed for mercy if there were but ten righteous ones in five cities,) and perhaps so low, that he concluded they would have been spared. IV. The success of the prayer, He that thus wrestled, ten shall be found there. And he said, I will not | pray you, into your servant's house, and tarry all destroy it for ten's sake. 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. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. CHAPTER XIX. 3 And he pressed upon them greatly; and they turned in unto him, and entered into his house: dand he made them a feast, and did bake unleavened The contents of this chapter we have, 2 Pet. 2. 6-8, where we find that God, turn bread, and they did eat. ing the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, and delivered just Lot. It is the history of Sodom's ruin, and Lot's rescue from that ruin. We read, ch. 18, of God's coming to take a view of the present state of Sodom; what its wickedness was, and what righteous persons 4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, there were in it: now here we have the result of that inquiry. I. It was found, both old and young, all the people from every upon trial, that Lot was very good, v. 1-3, and it did not appear that there was one more of the same character. II. It was found that the Sodomites were very wicked, and vle, v. 4-11. III. Special care was therefore taken for the securing of Lot and his family, in a place of safety, v. 12-23. IV. Mercy having rejoiced therein, justice shows itself in the ruin of Sodom, and the death of Lot's wife, v. 24-25, with a general repetition of the story, v. 27-29. V. A foul sin that Lot was guilty of, in committing incest with his two daughters, v. 30-38. two Angels to even; 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 AND there scame the Ate of Sodom; and Loi shut the door after him, 2 And he said, Behold now, my lords, turn in, I e Job 33. 23. a c. 18. 22. & Heb. 13. 2. c Luke 24. 28. de. 18. 8. e Judg. 19. 22. prevailed wonderfully; as a prince he had power with God: it was but to ask and have. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves, that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting, till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared, if there were but ten righteous in it? Either, (1) Because he owned that they deserved to perish, if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down, if one year's trial more did not make it fruitful, Luke 13. 9. Or, (2.) Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer. 7. 16.-11. 14.-14. 11. Lastly, Here is the breaking up of the conference, v. 33. 1. The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away, till Abraham had said all he had to say; for he is never weary of hearing prayer, Is. 59. 1. 2. Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty; he returned to his place, to observe what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it. We cannot expect too little from man, nor too much from God. NOTES TO CHAPTER XIX. V. 1-3. 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, I. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should inquire out those of the place that live in the fear of God, and should choose to associate ourselves with them; Matt. 10. 11, Inquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. II. 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 were 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 but 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. 7 And said, I pray you, brethren, do not so wickedly. 8 Behold now, I have two daughters which have f Lev. 18. 22. 20. 13. Deut. 23. 17. Rom. 1. 24. 1 Cor. 6. 9-11. Jude 7. V. 4-11. 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 was grown 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 were 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 is become epidemical, it is fatal to any place, Is. 1. 5—7. II. That they were arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly, ch. 13. 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. 1. 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. | 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, 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 you had as good offer reason to a roaring lion and a raging bear, as to these headstrong 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 freeman of their city, v. 9. Note, It is common for reprovers to be unjustly upbraided as usurpers; 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. 29. 1. and 2 Chr. 36. 16. If reproofs remedy not, there is no remedy. See 2 Chr. 25. 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 bo not known man; let me, I pray you, bring them two daughters, which are here; lest thou be conout unto you, and do ye to them as is good in your sumed in the iniquity of the city. 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. 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: 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 not a little one?) and my soul shall live.' 13 For we will destroy this place, because the icry 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-it in-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. 15 And when the morning arose, then the Angels hastened Lot, saying, Arise, take thy wife, and thy g Rom. 3. 8. Ex. 2. 14. 2 Pet. 2. 7, 8. ic. 18. 20. k 1 Chr. 21. 15. Is. 36. 10. 7 Num. 16. 26. Jer. 51, 6. Rev. 18. 4. m Ex. 9. 21. 2 Chr. 36. 16. 1. 28. 22. Luke 17. 18. 24. 11. are found. tor, punishment. n Ps. 34. 12. Rom. 9. 16. o 1 Sam. taken with it; and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, v. 10. Note, (1.) 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. (2.) Angels are employed for the special preservation of those that expose themselves to danger by welldoing. 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, v. 11, They smote them with blindness. This was designed, (1.) To put an end to their attempt, and disable them to pursue it. Justly were they 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 5. 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. 11. 8, 9. V. 12-14. We have here the preparation for Lot's deliver ance. I. Notice is given him of the approach of Sodom's ruin, v. 13, We will destroy this place. 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. 78. 49. II. He is directed to give notice to his friends and relations, that they, if 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 turn them 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 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. 19. 11. 1 Kings 19. 3. P ver. 26. 1 Tim. 1. 14. r1 Sam. 27. 1. & Prov. 3. he said; or they thought that he was not in carnest with them. They who lived a merry life, and made a jest of every thing, made a jest of that, 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. V. 15-23. 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, Ez. 14. 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, if the angels had not laid hold on 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 loath 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 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 and condition. [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 toward 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. 14. 2, 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 had plucked him out of Sodom, when he lingered, carry him safe to the mountain, though he began to tire? Could not He 23 The sun was 'risen upon the earth when Lot entered into Zoar. 24 Then the LORD rained upon Sodom, and upon Gomorrah, brinstone 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. 26 But his wife looked back from behind him, and she became a pillar of salt. 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, to Deut. 29. 23. Job 18. 15. Pa. 11. 6. 1. 13. 19. Jer. 49. gone forth. 15. 50. 40. Zech. 4. 6. Ea 16.49. Am. 4. 11. Z ch. 2. 9. Matt. 11.23. that had saved him from greater evils, save him from the lesser? He insists much in his petition upon the smallness of the place. It is a little one, is it 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 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 be 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. 7. 3. Ez. 9. 4. Lastly, It is taken notice of, that the sun was risen when Lot entered into Zoar. For when a good man comes into a place, he brings light along with him, or should do. V. 24, 25. Then, when Lot was got safe into Zoar, then this ruin came; for good men are taken away from the evil to come. Then, when the sun was 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, 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. 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 first-born said unto the younger, 2 Pet. 2. 6. Jude 7. a Rev. 19. 3. 1. 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 exceeding 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 still might 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 Is. 66. 24. (4.) 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. (5.) Her looking back bespoke an inclination to go back; and therefore our Saviour uses it as a warning against apostacy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heavenward; 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. 4. 1. 2. 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 or decay as human bodies exposed to the air are, but 1. That God was the immediate Author of it. It was de-metamorphosed into a metallic substance which would last perstruction from the Almighty, The Lord rained,-from the Lord,petually. Come, behold the goodness and severity of God, v. 24, that is, God from himself, by his own immediate power, Rom. 11. 22; toward Lot that went forward, goodness; toward and not in the common course of nature. Or, God the Son his wife that looked back, severity. Though she was nearly from God the Father; for the Father has committed all judg-related to a righteous man, though better than her neighbours, ment to the Son. Note, He that is the Saviour, will be the and though a monument of distinguishing mercy in her deliverDestroyer of those that reject the salvation. ance 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. 3. 13, 14. 2. That it was a strange punishment, Job 31. 3. Never was the like before or since. Hell was rained from Heaven upon them. Fire and brimstone, and a horrible tempest, this was the portion of their cup, Ps. 11. 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 18. 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. That 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. 34. 12. Travellers say that 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. That it was a punishment that answered to their sin. Burning lusts against nature were justly punished with this preternatural burning. They 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. 83. 15. 5. That 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. 29. 23, of Babylon, Is. 13. 19, of Edom, Jer. 49. 18, of Moab and Ammon, Zeph. 2. 9. Nay, it was typical of the vengeance of eternal fire, Jude 7, and the ruin of all that live ungolly, 2 Pet. 2. 6, especially, that despise the Gospel, Matt. 10. 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! V. 26. This also is written for our admonition; our Saviour refers to it, Luke 17. 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 Ez. 3. 18, 20. We have here, V. 27-29. 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. 1. Here is Abraham's pious regard to God in this event, in two things; (1.) A careful expectation of the event, v. 27, He gat up early to look toward 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 watchtower, Hab. 2. 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. 5. 3. Our inquiries after news must be in expectation of an answer to our prayers. (2.) An awful observation of it; he looked toward 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. 19. 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 it. 2. 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 afterward to pray, Ex. 32. 13, Lord, remember Abraham; and see Is. 63. 11. V. 30-38. Here is, I. The great trouble and distress that Lot was brought into 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. name Moab: the same is the father of the Moabites funto 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. CHAPTER XX. 33 And they made their father drink wine that night and the first-born went in, and lay with We are here returning to the story of Abraham; yet that part of it which is here 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 first-born 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 recorded, is not to his honour. The fairest marbles have their flaws, and while there are spots in the moon, we must not expect any thing spotless under it. The scripture, it should be remarked, is impartial in relating the blemishes even of its most celebrated characters. We have here, I. Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her, v. 1, 2. II. God's diacourse with Abimelech in a dream, upon this occasion, wherein he shows him his error, v. 3, accepts his plea, v. 4-6, and directs him to make restitution, v. 7. III. Abimelech's discourse with Abraham, wherein he chides him for the cheat he had put upon him, v. 8-10, and Abraham excuses it as well as he can, v. 11-13. IV. The good issue of the story, in which Abimelech restores Abraham his wife, v. 14-16, and Abraham, by prayer, prevails with God for the removal of the Judgment Abimelech was under, v. 17, 18. ND Abraham journeyed from thence toward night also: and the younger arose, and lay with the south country, and dwelled between Ka 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 first-born bare a son, and called his d Prov. 23. 31-33. e Lev. 18. 6, 7. Hab. 2. 15. f Deut. 2. 9, 19. 23. 3. g Neh. after his deliverance, v. 30. 1. 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 choosing, and that therein 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, a while ago, could not find room enough for himself and his stock in the whole land, but must justle 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 him, 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 their's was, doubtless, the greater guilt. They contrived, under pretext of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, 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 from their father; for he came from Terah's elder son, was 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 them, who had so lately been the eyewitnesses 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. 39. 11. Relations that dwell together, especially if solitary, have need carefully to watch 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! desh and "Shur, and sojourned in Gerar. 2 And Abraham said of Sarah his wife, She is my sister and Abimelech king of Gerar sent, and took Sarah. 13. 1. Is. 11. 14. Zeph. 2. 9. a c. 16. 7, 14. bc. 26. 6. c c. 12. 13. 26.7. 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, is yet, in the mountain, where he was alone, and, as he thought, quite out of the way of temptation, thus 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 A man may do that without reluctance, when he is drunken, 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. 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. 83. 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. 1. 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. V. 1, 2. Here is, NOTES TO CHAPTER XX. 1. Abraham's remove from Mamre, where he had lived near twenty years, into the country of the Philistines, v. 1, He sojourned in Gerar. We are not told upon what occasion he removed, whether terrified by the destruction of Sodom; or, because the country round was, for the present, prejudiced by it; or as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him and his religion, for his kinsman's sake: doubtless, there was some good cause for his removal. Note, (1.) In a world where we are strangers and pilgrims, we cannot expect to be always in the same place. (2.) Wherever we are, we must look upon ourselves but as sojourners. 2. His sin in denying his wife; as before, ch. 12. 13, which was not only in itself such an equivocation as bordered upon a lie, and which, if admitted as lawful, would be the ruin of human converse, and an inlet to all falsehood; but was also an exposing of the chastity and honour of his wife, which he ought to have been the protector of. But beside this, it had here a twofold aggravation, (1.) That he had been guilty of the same sin before, and had been reproved for it, and convinced of the folly of the suggestion which induced him to it; yet he returns to it. Note, It is possible that a good man may not only fall into sin, |