Verse-by-Verse Bible Commentary
Genesis 19:2

Clarke's Commentary

Verse Genesis 19:2. 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 travellers, 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, Luke 24:13; but at last, like the angels here, yielded to the importunity of his disciples, and went into their lodgings.

Bridgeway Bible Commentary

Sodom and Gomorrah (19:1-38)

Meanwhile the two messengers arrived in Sodom. Lot, knowing the danger that strangers faced in the streets of Sodom at night, welcomed them into his house (19:1-3). Although Lot did not agree with the immoral practices of Sodom (2 Peter 2:7-8), he apparently did not have the courage to oppose them. He was even prepared to allow the sexual perverts of the city to rape his daughters, in order to protect his two guests from homosexual assault. In a blinding judgment, God showed his hatred of sexual violence and perversion (4-11; cf. Leviticus 18:22; Leviticus 20:13; Romans 1:26-27; 1 Corinthians 6:9-10; 1 Corinthians 6:9-10; 1 Timothy 1:10; 1 Timothy 1:10).

God’s messengers then told Lot and his family to escape, because Sodom was about to be destroyed (12-14). Yet Lot had become so much at home in Sodom that God’s messengers had almost to drag him from the city. Even then he asked a special favour from God that would allow him to carry on his former way of life in another city (15-22).
The region around the Dead Sea where Sodom and Gomorrah were situated contained tar pits, sulphur and natural gases (cf. 14:10). A combination of an earthquake and lightning could have caused an explosion similar to that of a volcano, resulting in burning sulphur raining down over the cities (and over Lot’s wife). At the same time it was a direct judgment by God, happening at the time and in the place God had announced (23-29).
So horrifying was the destruction, that Lot decided he could no longer live in safety inside the city. So he took his family out to the hills and lived in a cave. But his two daughters, still affected by the evil influences of Sodom, forced their father into immoral sexual relations with them. The two children that were born through this immorality produced respectively the Ammonites and the Moabites, peoples who later became a source of trouble to Israel (30-38).

Coffman's Commentaries on the Bible

"And the two angels came to Sodom at even; and Lot sat in the gate of Sodom: and Lot saw them, and he rose up to meet them; and he bowed himself with his face to the earth; and he said, Behold now, my lords, turn aside, 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 way. And they said, Nay; but we will abide in the street all night. And he urged 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."

"And the two angels came to Sodom at even" These are the same as the two angels of the previous chapter, showing that we were correct in understanding "the men" there to have been angels. Speiser tells us that the "normal traveling time from Abraham's tent to Sodom was about two days,"E. A. Speiser, The Anchor Bible, Genesis (Garden City, N.Y.: Doubleday and Company, 1964), p. 138. that is, some thirty-five or forty miles. Although the sacred writer here does not unduly emphasize it, we are clearly dealing with the highest level of miraculous events. Some are tempted to forget this, giving all kinds of natural explanations of just what happened to Sodom; and, despite the fact of its doubtless being true that God used natural forces in the overthrow of the five wicked cities (Zoar being spared), the whole narrative abounds with the supernatural. The prophetic prediction of exactly what would occur, both to Abraham and to Lot, the Saviour's making this event a type of final Judgment, the perfect timing of the disaster, and the Lord's announcement of it as punishment of the excessive wickedness of Sodom and the sister cities — such things require us to understand that, "We have here to do not with what is natural, but with what is miraculous."Marcus Dods, The Book Genesis (New York: Eaton and Mains), p. 193.

"Lot sat in the gate of Sodom" We agree with Leupold that Lot's presence here in the gate of Sodom, "constitutes a reproach,"H. C. Leupold, Genesis (Grand Rapids: Baker Book House, 1942), p. 555. to this otherwise good and "righteous" man. In fact, despite the fact of Peter's reference to the righteousness of Lot, we must definitely understand it in a relative, not an absolute, sense. Compared with Sodom he was righteous; or, as said of Noah earlier in Genesis, "He was righteous in his generation."

Note that Lot did not hesitate to extend hospitality to the strangers, much as Abraham had. Some have sought to make the unleavened bread that Lot served mean that he recognized the visitors as divine, but a better explanation would seem that it was too late for anything else.

Barnes' Notes on the Whole Bible

- The Destruction of Sodom and Amorah

9. גשׁ־<הלאה gesh-hāl'âh, “approach to a distant point,” stand back.

11. סנורים san^evērı̂ym, “blindness,” affecting the mental more than the ocular vision.

37. מואב mô'āb, Moab; מאב mē'āb, “from a father.” בן־עמי ben-‛amı̂y, Ben-‘ammi, “son of my people.” עמון ‛amôn, ‘Ammon, “of the people.”

This chapter is the continuation and conclusion of the former. It records a part of God’s strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abraham’s history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.

Genesis 19:1-3

The two angels. - These are the two men who left Abraham standing before the Lord Genesis 18:22. “Lot sat in the gate,” the place of public resort for news and for business. He courteously rises to meet them, does obeisance to them, and invites them to spend the night in his house. “Nay, but in the street will we lodge.” This is the disposition of those who come to inquire, and, it may be, to condemn and to punish. They are twice in this chapter called angels, being sent to perform a delegated duty. This term, however, defines their office, not their nature. Lot, in the first instance, calls them “my lords,” which is a term of respect that may be addressed to men Genesis 31:35. He afterward styled one of them Adonai, with the special vowel pointing which limits it to the Supreme Being. He at the same time calls himself his servant, appeals to his grace and mercy, and ascribes to him his deliverance. The person thus addressed replies, in a tone of independence and authority, “I have accepted thee.” “I will not overthrow this city for which thou hast spoken.” “I cannot do anything until thou go thither.” All these circumstances point to a divine personage, and are not so easily explained of a mere delegate. He is pre-eminently the Saviour, as he who communed with Abraham was the hearer of prayer. And he who hears prayer and saves life, appears also as the executor of his purpose in the overthrow of Sodom and the other cities of the vale. It is remarkable that only two of the three who appeared to Abraham are called angels. Of the persons in the divine essence two might be the angels or deputies of the primary in the discharge of the divine purpose. These three men, then, either immediately represent, or, if created angels, mediately shadow forth persons in the Godhead. Their number indicates that the persons in the divine unity are three.

Lot seems to have recognized something extraordinary in their appearance, for he made a lowly obeisance to them. The Sodomites heed not the strangers. Lot’s invitation; at first declined, is at length accepted, because Lot is approved of God as righteous, and excepted from the doom of the city.

Genesis 19:4-11

The wicked violence of the citizens displays itself. They compass the house, and demand the men for the vilest ends. How familiar Lot had become with vice, when any necessity whatever could induce him to offer his daughters to the lust of these Sodomites! We may suppose it was spoken rashly, in the heat of the moment, and with the expectation that he would not be taken at his word. So it turned out. “Stand back.” This seems to be a menace to frighten Lot out of the way of their perverse will. It is probable, indeed, that he and his family would not have been so long safe in this wicked place, had he not been the occasion of a great deliverance to the whole city when they were carried away by the four kings. The threat is followed by a taunt, when the sorely vexed host hesitated to give up the strangers. “He will needs be a judge.” It is evident Lot had been in the habit of remonstrating with them. From threats and taunts they soon proceed to violence. His guests now interfere. They rescue Lot, and smite the rioters with blindness, or a wandering of the senses, so that they cannot find the door. This ebullition of the vilest passion seals the doom of the city.

Genesis 19:12-23

The visitors now take steps for the deliverance of Lot and his kindred before the destruction of the cities. All that are related to him are included in the offer of deliverance. There is a blessing in being connected with the righteous, if men will but avail themselves of it. Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations. His married daughters, or at least the intended husbands of the two who were at home (“who are here”), are to be left behind. But though these thoughts make him linger, the mercy of the Lord prevails. The angels use a little violence to hasten their escape. The mountain was preserved by its elevation from the flood of rain, sulphur, and fire which descended on the low ground on which the cities were built. Lot begs for a small town to which he may retreat, as he shrinks from the perils of a mountain dwelling, and his request is mercifully granted.

Genesis 19:24-26

Then follows the overthrow of the cities. “The Lord rained brimstone and fire from the Lord from the skies.” Here the Lord is represented as present in the skies, whence the storm of desolation comes, and on the earth where it falls. The dale of Siddim, in which the cities were, appears to have abounded in asphalt and other combustible materials Genesis 14:10. The district was liable to earthquakes and volcanic eruptions from the earliest to the latest times. We read of an earthquake in the days of king Uzziah Amos 1:1. An earthquake in 1759 destroyed many thousands of persons in the valley of Baalbec. Josephus (De Bell. Jud. iii. 10, 7) reports that the Salt Sea sends up in many places black masses of asphalt, which are not unlike headless bulls in shape and size. After an earthquake in 1834, masses of asphalt were thrown up from the bottom, and in 1837 a similar cause was attended with similar effects.

The lake lies in the lowest part of the valley of the Jordan, and its surface is about thirteen hundred feet below the level of the sea. In such a hollow, exposed to the burning rays of an unclouded sun, its waters evaporate as much as it receives by the influx of the Jordan. Its present area is about forty-five miles by eight miles. A peninsula pushes into it from the east called the Lisan, or tongue, the north point of which is about twenty miles from the south end of the lake. North of this point the depth is from forty to two hundred and eighteen fathoms. This southern part of the lake seems to have been the original dale of Siddim, in which were the cities of the vale. The remarkable salt hills lying on the south of the lake are still called Khashm Usdum (Sodom). A tremendous storm, accompanied with flashes of lightning, and torrents of rain, impregnated with sulphur, descended upon the doomed cities.

From the injunction to Lot to “flee to the mountain,” as well as from the nature of the soil, we may infer that at the same time with the awful conflagration there was a subsidence of the ground, so that the waters of the upper and original lake flowed in upon the former fertile and populous dale, and formed the shallow southern part of the present Salt Sea. In this pool of melting asphalt and sweltering, seething waters, the cities seem to have sunk forever, and left behind them no vestiges of their existence. Lot’s wife lingering behind her husband, and looking back, contrary to the express command of the Lord, is caught in the sweeping tempest, and becomes a pillar of salt: so narrow was the escape of Lot. The dashing spray of the salt sulphurous rain seems to have suffocated her, and then encrusted her whole body. She may have burned to a cinder in the furious conflagration. She is a memorable example of the indignation and wrath that overtakes the halting and the backsliding.

Genesis 19:27-29

Abraham rises early on the following morning, to see what had become of the city for which he had interceded so earnestly, and views from afar the scene of smoking desolation. Remembering Abraham, who was Lot’s uncle, and had him probably in mind in his importunate pleading, God delivered Lot from this awful overthrow. The Eternal is here designated by the name Elohim, the Everlasting, because in the war of elements in which the cities were overwhelmed, the eternal potencies of his nature were signally displayed.

Genesis 19:30-38

The descendants of Lot. Bewildered by the narrowness of his escape, and the awful death of his wife, Lot seems to have left Zoar, and taken to the mountain west of the Salt Sea, in terror of impending ruin. It is not improbable that all the inhabitants of Zoar, panic-struck, may have fled from the region of danger, and dispersed themselves for a time through the adjacent mountains. He was now far from the habitations of people, with his two daughters as his only companions. The manners of Sodom here obtrude themselves upon our view. Lot’s daughters might seem to have been led to this unnatural project, first, because they thought the human race extinct with the exception of themselves, in which case their conduct may have seemed a work of justifiable necessity; and next, because the degrees of kindred within which it was unlawful to marry had not been determined by an express law. But they must have seen some of the inhabitants of Zoar after the destruction of the cities; and carnal intercourse between parent and offspring must have been always repugnant to nature. “Unto this day.” This phrase indicates a variable period, from a few years to a few centuries: a few years; not more than seven, as Joshua 22:3; part of a lifetime, as Numbers 22:30; Joshua 6:25; Genesis 48:15; and some centuries, as Exodus 10:6. This passage may therefore have been written by one much earlier than Moses. Moab afterward occupied the district south of the Arnon, and east of the Salt Sea. Ammon dwelt to the northeast of Moab, where they had a capital called Rabbah. They both ultimately merged into the more general class of the Arabs, as a second Palgite element.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Chapter nineteen of the book of Genesis deals with the destruction of the city of Sodom. The Lord came to Abraham and informed him of the fact that because of the wickedness of Sodom, it was necessary for the judgment of God to come. Abraham pleaded with the Lord for Sodom, interceded actually saying, "But what if there are fifty righteous; would You destroy the righteous with the wicked?" And the basis of Abraham's intercession was the Lord of the earth should be fair, or be just. Even in judgment, God must be fair or just. God cannot be injust in any action at any time ever.

Now this is an area that Satan is constantly seeking to make a case against God. How can a God of love--or would a God of love condemn a man to eternal hell who has never heard of Jesus Christ? What about that person who lives over in Africa, who lived and died never knowing of Jesus Christ? Is he going to have to suffer forever in hell because he lives in Africa, and never had a chance to hear? It is interesting the Bible doesn't give us the answer directly, but the Bible does give us an indirect answer and that is that God is totally fair.

When God judges, it will be absolutely just. And Abraham's argument with God was, "Shall not the Lord of the earth be fair, or be just?" When God spoke of the judgment that was going to come, now Abraham saw an inequity if God would judge the righteous with the wicked. That wouldn't be fair. That's the premise and the basis of Abraham's argument with the Lord, that it wouldn't be fair to judge the righteous with the wicked.

Now Jesus said to His disciples, "In this world you're going to have tribulation: but [He said] be of good cheer; I've overcome the world" ( John 16:33 ). The church has had tribulation. The church today is under great persecution. In Romania, they're tightening again their Communistic hold and they are again beginning to really persecute the church in Romania. Many of the pastors have been imprisoned in the past few weeks.

Christians have been persecuted in China, in Russia, and in those Communist dominated countries, as well as the Moslem dominated countries. Communism is not the only foe of Christianity; Moslem Islamism is perhaps the greatest foe of Christianity. In the Islam countries, it is a capital crime to seek to convert an Islamic person to Christianity. You'd be put to death for that, causing him to change his religious beliefs. And so the church has always experienced persecution from the world.

The Bible says don't count it strange concerning the fiery trial which is to try you, as though some strange thing has happened unto you. In fact, if the world loves you then you better examine your position. "But if the world hates you," don't be alarmed, "Jesus said, It hated me. The servant is not greater than his lord" ( John 15:18 , John 15:20 ). So the persecution that the church experiences though has as its source or origin the world and the worldly system.

The Great Tribulation that is coming or the judgment of God, whenever that comes, then the church is not a victim because God will be fair in His judgment. "And if there be fifty righteous", the Lord said, "Sure I'll spare it for fifty righteous". Abraham finally talked Him down to ten. And God said He would spare it for ten righteous.

And the angels of the Lord came unto the city of Sodom. We'll get into that as we get into the nineteenth chapter. But they could not find even ten righteous. Lot, that righteous man, the only truly righteous person they could find in the city was Lot himself and not even his family was thoroughly righteous. But being merciful, God let his family out with him.

Now twice in the New Testament, once by Jesus and once by Peter, is this used as an example of the last days. Jesus said, "As it was in the days of Lot, so shall it be at the coming of the Son of man" ( Luke 17:28 , Luke 17:30 ), and how that the judgment did not come until the day that Lot was taken out of the city and then God rained upon the city fire and brimstone. Jesus uses that but points out the fact that Lot was delivered before the judgment came.

And Peter also points out to the deliverance of Lot showing how that "God knows how to deliver the righteous, but to reserve the ungodly for the Day of Judgment" ( 2 Peter 2:9 ). Delivering that righteous man Lot who was vexed by the manner of life of those around him. So taking the same argument of Abraham, "Shall not the Lord of the earth be just?" Would it be just that God would bring His great wrath and judgment upon the church, along with the unbelieving world? No.

And even as God delivered Lot, God shall deliver His church before the great period of judgment and the wrath of God comes upon the earth. It's just a matter of God's principle in judgment.

So in the nineteenth chapter,

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot was bidding them to come into his home; as he bowed himself in the oriental custom towards the ground ( Genesis 19:1 );

Now hospitality was something that was extremely important in that eastern culture. And here Lot sitting in the gate of the city, it is interesting that in that culture also the women did most of the work. The women would go out and plow the fields. The women would go out and plant the fields. The women would go out and harvest the fields while the men attended to the more important things of sitting in the gate of the city and talking about the weather, whether or not it's going to rain tomorrow, you know.

Also, sitting in the gate of the city was a place of prominence. All of the judgments were done in the gates of the city. If there were conflicts between people, problems, they would come to the elders, the elder men, who would sit in the gate of the city and the elder men would give judgments concerning the conflicts that had arisen. And thus, it was a place of honor and distinction to sit in the gate of the city. And so Lot sitting in the gate of the city saw these two men as they were coming at evening. Bowing down to them in the oriental custom.

He invited them to turn into the servant's house, and tarry all night, to wash your feet, rise up early, and you can go on your way. And they said, No, we will abide in the street tonight ( Genesis 19:2 ).

But Lot knowing the conditions of the city and knowing that danger of such a thing,

Pressed upon them [or constrained them] greatly; and so 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. But before they were able to lie down, the men of the city, even the men of Sodom, surrounded the house, both old and young, and all of the people from every quarter: And they called unto Lot, and they said unto him, Where are the men which came in to thee tonight? bring them out to us, that we may know them ( Genesis 19:3-5 ).

And this is to know them in an intimate sexual way.

And Lot went out at the door unto them, and shut the door after him, And he said, I pray you, brethren, do not so wickedly. 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 ( Genesis 19:6-8 ).

Now this, of course, first of all shows what low esteem the woman was held in, in that particular culture. Lot was willing to sacrifice his own two daughters unto this mob, their virginity and all. He was willing to turn his own two daughters over to the mob that they might do what they would to his two daughters, and yet seeking to protect the two men who are strangers to him. But yet if you would take a visitor in your home, then you took the responsibility for them to really take care of them completely. But women were held in extremely low esteem in that day, in that culture and in many of the primitive cultures.

Women, be thankful for Jesus Christ and for Christianity because Jesus is the One who brought really the elevation of womanhood and the honor to the women. And that equalizing of the honor and blessing and all, and it's really through Christianity that women have been able to rise and to take their proper place, not as a subservient or not any way subservient to men but on an equal basis with men. But you won't find that in any culture outside of where the Christian gospel has gone. And where the Christian culture has gone, there always has the state of the woman been elevated. Where there is not a strong Christian gospel, the state of the woman is always that of a subservient state. And if you study your history, you'll find that this is so.

In Greece, in the Greek culture, which was supposed to be such a cultured nation, the women had a very low place, especially the wife. She was considered just one step above the slave. So it is the gospel of Jesus Christ, which has declared there is no difference, male nor female, bond or free, but has given us all an equal status in Christ. "For Christ is all, and in all" ( Colossians 3:11 ), and in and through Him the equal status has been established.

But here Lot, and again I believe that secondly, it shows that even Lot himself in his own morals, in his own values, had been corrupted by his living in Sodom. I do not see how you can live in the midst of such corruption and it not have some influence upon you.

Living as we do in this day and age in which we live, we are under constant bombardment and constant pressure to accept evil, to tolerate evil, and to accept perversion as natural. And if you dare say something against the homosexuals, you have a parade going on out in front. They'll file suits and everything else. And it's got to the place where people become sort of cowered into a position of just not stating your beliefs.

If you would dare say in a university class what Jesus is the only way to salvation, they make fun of you. They put you down. They call you narrow, bigoted and everything else. If you make any affirmation of faith and a belief in living a moral, pure, righteous life, then you're accused of being, you know, a Victorian and living in the past, and all of this, because of the tremendous pressures. And so it's hard to live in the midst of a society that is so corrupt without it rubbing off a little on us. At least we don't speak out on the issues in which we should be speaking out because we feel sort of threatened.

Now Lot's own morals had been corrupted to the extent that he was willing to give his daughters over to be abused by these men. The gesture was not a fine gesture of Lot. It was a gesture that showed his own moral depravity as the result of living in Sodom. Lot made the choice of moving into the plains. He pitched his tent toward Sodom. That was the beginning of it. But now he has his house in Sodom.

There is a danger in pitching your tent towards the world. It is interesting, "Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful" ( Psalms 1:1 ). There's a progression there. First of all, you're listening to the counsel of the ungodly. Next of all, you're standing around with them and the next thing you find yourself sitting in their company. Lot moved toward Sodom. Next he was living in Sodom. But it had its effect upon his own life and upon his own moral values, the offering of his daughters to this crowd of men.

But they weren't interested in his daughters. They were desiring these men that had come to Lot. And so Lot said, "Don't do this wickedness, to these men. They came unto the shadow of my roof. They're under my protection".

And they said, Stand back. And then they began to say, This fellow came in to live with us as a stranger, and now he's going to try to judge over us: they said we'll deal worse with you, than with them. And they pressed sore upon Lot, and they came near to break the door. But the men [that is, the angels] put forth their hand, and pulled Lot into the house, and they shut the door. And they smote the men that were outside the door with blindness, all of them: so that they wearied themselves to find the door. And the men said unto Lot [that is, the angels], Have you have any here besides? Do you have sons, or daughters, whatsoever you have in the city, bring them out of this place: For we will destroy this place, because the cry of them is waxed great before the face of the LORD; and the LORD hath sent us to destroy it. And Lot went out, and spake unto his sons in law, which had married his daughters, and said, Up, get out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law ( Genesis 19:9-14 ).

Now though Lot did not escape the pollutions of Sodom entirely, and the Bible gives testimony of him in Peter, "that righteous man" referring to Lot, and it speaks about how he was vexed by the way people were living around him, though he was strong enough because of his early background and experiences with his uncle Abraham to survive in this corrupt society, yet his living in the midst of the corrupt society cost him his family and the morals of his children.

Now there are some times I hear people say, "Well, I have my own philosophy that I live by. I don't need Christianity; it's just a crutch". I remember sitting one night with a man who was a plumber and he was just one of these hard, hard guys and "I don't need any crutches", you know, and
"Christianity is just a crutch and I don't need it". Going on and on, you know, how he was a self-made man. He had his own philosophy and he could get by and all of this. Of course he was drinking the whole while he was talking to me. But I watched the three sons of that man, that particular man, as they all got into drugs. And I saw his sons totally destroyed by drugs. So where he might have been able to maintain in a society with his booze, his sons weren't able to maintain. And they all really just destroyed themselves with drugs.


Many times a man will say, "But I am able to do it. I'm able to stand. I'm strong" and all this. But really, unless you set a strong example, a spiritual example in your home, your children cannot withstand the pressures of the society in the day and the age in which we live, and you're really sacrificing your children to this corrupt world. You may have a philosophy. You may have that by which you can stand. But your children are facing ungodly pressures and they need more than just a philosophy. They need the power of the Holy Spirit within their lives. And thus, you, for their sakes need to get right with God and set a strong spiritual example because they'll never survive.

Lot was able to, but his children weren't. And so as he went to his daughters and said, "Get out of here. This place is going to get destroyed. God's going to destroy this city", they just mocked him, and he was as one who mocked them. And thus, he lost his family to the corrupted morals of Sodom.

And when the morning arose, the angels hastened Lot, saying, Arise, take your wife, and your two daughters, which are here; lest you be consumed in the iniquity of the city ( Genesis 19:15 ).

And so they were hurrying them. Said, "Get out of here now".

And while he lingered ( Genesis 19:16 ),

There was a reluctance to leave the place. Even with Lot, he was reluctant to leave. Just sort of lingering around.

the angels took hold of their hands, and upon the hand of his wife, and the two daughters; and the LORD being merciful unto him: they brought him forth, and set him outside the city. And it came to pass, when they have brought them forth, that he said, Escape for your life; don't look behind you, neither stay at all in the plain; escape to the mountains, lest you be consumed ( Genesis 19:16-17 ).

The word "don't look behind" can be translated "don't lag behind" or "do not turn back," "don't stay in the plain."

And Lot said unto them, Oh, not so, my Lord ( Genesis 19:18 ):

Perfect example of those who pray, "Not Thy will, mine be done". How inconsistent we are even in our language. "Not so, my Lord". Wait a minute. Lord is a title. And even he says thy servant. He calls himself a servant, Lord. And now he's arguing with the Master. You don't argue with your master. If He's your Lord, you do what He says. If you're doing what he said, He is your Lord. If you're not doing what He said, He's not your Lord. And I don't care how much you say, "O Lordy, Lordy" or "my Lord" or whatever. If you're not doing what He said to do, He's not really your Lord. Jesus said, "Why do you call me, Lord, Lord, and yet you don't do the things I command you" ( Luke 6:46 )?

And so here is Lot in this perfect inconsistency. As they say "flee to the mountains, don't stay in the plains". He says, "Oh, not so, my Lord".

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

Now he realized the Lord had delivered him out of the city before it's to be destroyed, but he can't trust the Lord to preserve him there in the mountains, and so

Let me go to this little city over Zoar ( Genesis 19:20 ).

It's the smallest of the five cities there in the plain; it's just a little city. In fact, the word "Zoar" means little. "Let me go and stay in Zoar". And so the angels granted his request that he might flee to the little city that was nearby, the city of Zoar.

And the angel said, I have accepted you concerning this thing, I will not overthrow this city, of which you have spoken. So hurry, escape there; for I cannot do any thing till you have come within that city ( Genesis 19:21-22 ).

There was the impending judgment but yet it was to be withheld until Lot was safely out of danger. Even as there is an impending judgment of God hanging over the earth today, but it cannot come until the church has been safely placed out of danger. Hurry.

And therefore the name of the place was called Zoar ( Genesis 19:22 ).

Which means small.

And the sun was risen upon the earth when Lot entered into Zoar. And then the LORD rained upon Sodom and Gomorrah brimstone and fire from the LORD out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground ( Genesis 19:23-25 ).

Now this destruction could have been by volcanic action. Very possible because there is evidence of volcanic eruptions in that area, a lot of evidence of that. There, of course, are tremendous salt deposits in that area. I mentioned this morning there is a-on the southern end of the west of the Dead Sea there on the western side, there is a mountain of salt that is five hundred feet; no, beg your pardon, it's seven hundred feet high and five miles long. A mountain of salt; it isn't sodium chloride, your table salt. It's more of the potassium nitrate, sodium nitrate, vast deposits of salt. Mountains of salt in that area that cannot be explained by slow sedimentation. But have to be explained by deposits through eruptions of some kind; a great overthrowing.

Now potassium nitrate is a particular salt if mixed with potassium permanganate. All you need is just a little glycerin poured upon it and you've got fire and brimstone. You got a Fourth of July display. You've got fire shooting and spouting and all it needs is just a little glycerin upon it to really set the whole thing off. The heavy water will respond upon the potassium permanganate and the potassium nitrates will keep the thing really going and sputtering and sparking. And it's like a flare, it sputters and all. But all of the potassium nitrate in the area, potassium permanganate in the area, and of course, the area did have great asphalt deposits.

Josephus calls the area rather than the Dead Sea, he called it the Asphalt Sea because of the tremendous asphalt deposits. So all it needed was just a spark from heaven to set things off. And so the whole valley turned into a furnace, a cauldron, and the judgment of God came upon these cities and they were destroyed.

But his wife looked back from behind him ( Genesis 19:26 ),

Now notice, she was behind him. She was still lagging back. The word "look back" can be translated "lag back" or "turn back." And the "turn back" is the preferable translation. Lot's wife actually began to turn back towards Sodom and in turning back, she was caught in this great conflagration and the bubbling, boiling spewing salts covered her.

and she became a pillar of salt ( Genesis 19:26 ).

Now there are many pillars of salt in that particular area that in different times have received the name Lot's wife. And there are some even today that the guide will point out as Lot's wife. Pillars of salt there in the southern end of the Dead Sea region.

Now the southernmost part of the Dead Sea, the southern ten miles is only about ten to twenty feet deep. In fact, it's less than that. Now it's extremely shallow, and many Bible scholars believe that the city of Sodom actually lies under the southern end of the Dead Sea. The northern end of the Dead Sea is thirty miles long and ten miles wide and has a depth of up to fourteen hundred feet.

But as the result of the silt that has settled through the Jordan entering into the Dead Sea for so many years, the silt has filled up the bottom and has thus raised the level of the sea until the sea extended southward over this plain area of ten miles square covering it. And that is more recent in time. So that they believe that the cities of Sodom and Gomorrah probably lie under the southern end of the Dead Sea.

We know of the silting process that is taking place where the Colorado enters into the area of Lake Mead. In fact, we are now quite concerned about this silting up of Lake Mead, how that the volume of water that it contains is less because of all of the silt that is building up, and the silt is actually forming a dam of its own in the upper end of Lake Mead. Already it is creating quite a problem in the Aswan Dam which, is a relatively new dam, and thus, the silting process. Of course the Jordan is a very muddy river and the silting process of the Jordan, filling up the Dead Sea and causing it to overflow in the southern end covering the plains and thus covering perhaps the cities of Sodom and Gomorrah.

However, in the last ten years they have discovered five cities on the eastern bank of the Dead Sea in the southern end. And they now believe that maybe these were the cities of Sodom and Gomorrah and Zoar there on the eastern side. But we, of course, are not certain on that. It doesn't really make that much difference to the scriptural record, except that there is evidence of volcanic action. There is evidence of this great destruction of God as He rained fire and brimstone and salt upon this area.

And Abraham gat up early in the morning from the place where he stood before the LORD in his intercession: he looked toward Sodom and Gomorrah, and toward all the land of the plain, and he beheld, and, lo, the smoke of the country went up as the smoke of a furnace ( Genesis 19:27-28 ).

Now Abraham was living in Hebron, which is just about due west from the Dead Sea. And so in looking down it isn't that many miles, maybe ten, fifteen miles from Hebron. As the crow flies to the Dead Sea, he saw the smoke coming up from the area of the plain like a great furnace.

And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham by sending Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt ( Genesis 19:29 ).

So the indication here is that it was because of Abraham that God spared Lot more than for Lot's sake himself.

Now again, turning to the New Testament Jesus takes this incident and declares of His second coming, "As it was in the days of Lot, so shall it be at the coming of the Son of man" ( Luke 17:28 , Luke 17:30 ), when God overthrew the cities of the plain. And then Jesus said "Remember Lot's wife. For he who will seek to save his life shall lose it" ( Luke 17:32 , Luke 17:33 ). Now she was seeking to hold on to the old life of the world. She was turning back to the old life of the world, seeking to save it she lost her life.

And so the warning of Jesus, "Remember Lot's wife." turning back to the world, seeking to save the old life of the world will only destroy you. "But he who will lose his life", Jesus said, "the same will save it. Lose his life for my sake". And so the reference of Jesus. Peter again refers to this and it is also referred to in the book of Jude, how that God destroyed the city of Sodom and Gomorrah, them suffering the vengeance of everlasting fire.

So Lot went up out of Zoar ( Genesis 19:30 ),

He asked permission to stay in Zoar but when he saw this judgment of God destroying the other cities, he became frightened and he left Zoar.

and he went ( Genesis 19:30 )

Where the Lord told him to go in the first place.

up into the mountains ( Genesis 19:30 ).

He fled on up then into the mountains.

and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, with his two daughters ( Genesis 19:30 ).

Now we see the moral corruption of the two daughters that were saved.

The firstborn said to the younger, Our father is old, and there is no more men left upon the eaRuth ( Genesis 19:31 )

They thought that the whole earth was destroyed and thus man is going to be civilization, man is going to be wiped out. So,

Come, let us make our father drink wine, and we will lie with him, that we may preserve the seed of our father. And so they made their father drunk that night: and the firstborn went in, and lay with her father; he did not know when she lay down, nor when she arose. And it came to pass on the next day, that the firstborn said to the younger, I was with my father last night: let's make him drink wine again tonight; that you might lie with him, that we may preserve life, the life of our father, the seed of our father. And so 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. And thus were both of the daughters pregnant from their father Lot. The firstborn bare a son, and called his name Moab: and he became the head of the nation of Moab or of the people known as the Moabites. And the other daughter bare a son, and called him Benammi: and the same is the father of the children of Ammon ( Genesis 19:32-38 ).

And so two nations, the Ammonites and the Moabites came from Lot and this relationship with his two daughters, of which he was unaware. But again, it shows the moral corruption had its effect upon Lot's family and we see its effects all the way through, the effect of a polluted society. It's awfully hard to live in it and not be touched somewhere or another.

Now we leave Lot, that's the end of him. We see that he has-he does father a couple of nations, Moab and Ammon. It is interesting that Moab inhabited this same area, the high country that he has east of the Dead Sea that was the area of the Moabites. The Ammonites moved northward and were in the same range of mountains, only north of the Moabites. They became important nations and Ruth was a Moabite who-or she was a girl from Moab who came into the lineage of Jesus Christ later on. So they are the descendants of Lot through his two daughters.

"

Dr. Constable's Expository Notes

The men of Sodom wanted to have homosexual relations with Lot’s visitors (Genesis 19:5). The Mosaic Law later regarded all homosexual behavior as a capital offense (Leviticus 18:22; Leviticus 20:13; cf. Romans 1:26-27). [Note: For a refutation of denials of this view, see P. Michael Ukleja, "Homosexuality and the Old Testament," Bibliotheca Sacra 140:559 (July-September 1983):259-66. On the modern resurgence of homosexuality and its connection with ancient religious paganism, see Peter Jones, "Androgyny: The Pagan Sexual Ideal," Journal of the Evangelical Theological Society 43:3 (September 2000):443-69.] Their lack of hospitality contrasts with Abraham’s hospitality (Genesis 18:1-8) and reflects their respective moral states.

Hospitality was more sacred than sexual morality to Lot (Genesis 19:8; cf. Judges 19:23-25). Compromise distorts values. Lot considered his duty to his guests greater than his duty to his children.

"When a man took in a stranger, he was bound to protect him, even at the expense of the host’s life." [Note: Davis, p. 201. See Desmond Alexander, "Lot’s Hospitality: A Clue to His Righteousness," Journal of Biblical Literature 104:2 (June 1985):289-91.]

Gill's Exposition of the Whole Bible

And he said, behold now, my lords,.... Taking them to be, and bespeaking them as persons of quality, who appeared with majesty in their countenances, and looked as if they had been well brought up, and were upon their travels; not knowing them to be angels, whom he received and entertained unawares, as the apostle, referring to Lot and Abraham, observes, Hebrews 13:2;

turn in, I pray you, into your servant's house; meaning himself, who was their humble servant, and entreats them to turn in to his house, which perhaps was hard by, and take up their lodging with him: the ancient Jews k give the sense of the phrase thus, go a roundabout, winding, crooked way to my house, that the men of Sodom may not see you go in there, and know you are there. This is taken from the signification of the word to "turn in", which in a different construction signifies to decline, to go back; and so the Targum of Jonathan,

"turn here, and there, and go into the house of your servant:''

and tarry all night, and wash your feet; the meaning is, that they would stay all night, and take up their lodging with him, when they had washed their feet, which was usually done before they laid down, and even before they supped; and indeed was the first thing that was done to a stranger upon his entering into the house, Genesis 18:4:

and ye shall rise up early, and go on your ways: signifying that he would not detain them longer than they thought fit; they might rise as soon in the morning as they pleased, and pursue their journey, only he entreats they would accept of a night's lodging with him:

and they said, nay, but we will abide in the street all night; which they said partly out of modesty, it not becoming strangers to be too forward in accepting an invitation, and partly to try whether Lot was hearty in the invitation he gave them; and hereby also reigning ignorance of the manners and behaviour of the men of Sodom, as if they might be safe from their insults in the street in the night; and this made Lot the more pressing upon them, that they might not be exposed to his wicked neighbours.

k Bereshit Rabba, sect. 50. fol. 44. 4.

Henry's Complete Commentary on the Bible

      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. Matthew 10:11, 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 (Genesis 19:3; Genesis 19:3), 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.

Kelly Commentary on Books of the Bible

We have had hitherto God's account of that which He had made; then the trial and utter ruin of the creature, with the revelation of divine mercy in Christ the Lord. We have had in fine the judgment of the world before the flood, and the universal history, we may say, of the sources of nations, compared with which there is nothing safe or sure, even to this day, spite of all pretensions of men. Their true history, and, scanty though it seems, the fullest and most comprehensive, is in that one short chapter Genesis 10:1-32 which was before us last night; the following chapter (Genesis 11:1-32) disclosing the moral ground of that dispersion which was merely given as a fact before. Then the Spirit of God takes up not merely the source of that nation that He was about to form for His own praise and glory in the earth, but a regular line successionally given of the chosen family from Shem till we come to Abram.

This introduces Genesis 12:1-20 on wholly new ground It is evident that here we are entering a sensibly different atmosphere. It is no longer man as such, but a man separated of God to Himself, and this by a promise given to one chosen and called a new root and stock. These are principles which God never has abandoned since, and never will. Let me repeat that it is no longer mankind as hitherto, nor nations only, but we have the call of God to Himself the only saving means where ruin has entered before judgment vindicates God's nature and will by His power. For we know from elsewhere that idolatry was now prevalent among men even among the descendants of Shem, when a man was called out by and to the true God on a principle which did not change nor judge (save morally) the newly-formed associations of the world, but separated him who obeyed to divine promises with better hopes. Abram, it need hardly be said, was the object of His choice. I am not denying that God had chosen before; but now it became a publicly affirmed principle. It was not only a call known secretly to him who was its object, but there was one separated to God by His calling him out as the depository of His promise, the witness of it being before the eyes of all, and in consequence blessed, and a channel of blessing. For what might seem to man's narrow mind an austere severing from his fellows was in point of fact for the express purpose of securing divine and eternal blessing, and not to himself and his seed alone, but an ever-flowing stream of blessing which would not fail to all the families of the earth. God will yet shew this. For the present it has come to nought, as everything else does in the hands of man; but God will yet prove in the face of this world how truly and divinely, and in the interests of man himself, as well as of His own glory, He wrought in His call of Abram.

Abram comes forth therefore at God's bidding; he departs from his country; but first of all we find a measure of infirmity which hindered. There was one who hung upon the called out man, whose presence was ever a clog: the company of one not in the calling always must be so. Terah was not the object of the call; and yet it was difficult to refuse his company; but the effect was grave, for as long as Terah was there, Abram, in point of fact, did not reach Canaan. Terah dies (for the Lord graciously controls things in favour of those whose hearts are simple, even in the midst of weakness); and now "Abram set forth to go into the land of Canaan, and into the land of Canaan he came." The Canaanite, it is added, was then in the land.* "And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him."

*It is wholly unfounded to infer that these words, or Genesis 13:7, imply that, when the writer lived, the Canaanites and Perizzites had been expelled from the land. They show that the first if not the second were in the land when Abram entered it; and that both were settled there when he returned from Egypt. That this was a trial to the patriarch we can readily understand; but he had not to wait till Moses' time, still less Joshua's, to know that they and all the other intruders were doomed. See Genesis 15:16; Genesis 15:18-21. No doubt their expulsion was yet future; but the writer like Abram believed in Jehovah, who knows and reveals the end from the beginning. I am aware of Aben Ezra's insinuation that the clause was interpolated, and of Dean Prideaux yielding to it, though the latter saves the credit of scripture by attributing it to Ezra, an inspired editor. But there is no need of such a supposition here, however true elsewhere and in itself legitimate.

Here we find for the first time the principle so dear to our hearts the worship of God founded on a distinct appearing of Himself (it always must be so). Man cannot reason out that which is a ground of worship. It flows from, and is presented to us as flowing from, the appearing of Jehovah. It is not merely the call now, but Jehovah "appeared" unto him. True worship must spring from the Lord, known in that which at any rate is a figure of personal knowledge of Himself. It is not only thus a blessing conferred, but in Himself known. Of course no one means to deny the fact that until He was known in the revelation of His own Son by the power of the Holy Ghost, there could not be that which we understand now as "worship in spirit and in truth ;" but at least this sets forth the principle.

There is another thing also to be observed here: it was only in Canaan that this was or could be. There was no worship in Mesopotamia; no altar, which was the symbol of it, was seen there. Neither was there an altar in Haran. It is in Canaan we see one first. Canaan is the clear type of that heavenly ground where we know Christ now is. Thus we see first Jehovah personally revealing Himself; and this next in connection with the type of the heavenly places. These are clearly the two roots of worship, as brought before us in this instructive passage.

Further, Abram moves about in the land; he pitches his tent elsewhere. This was of great importance. He was a pilgrim, not a settler in the land. He was as much a pilgrim in the land as before he came there. It was evident that he was a pilgrim when he left all dear to him, whether country, or kindred, or father's house; but when in the land he did not settle down. He still pitches his tent, but he also builds his altar. Who could hesitate to say that in the land Abram acquired a more truly heavenly intelligence? The promise of the land from God brought him out of his own land out of that which is the figure of the earth; but when in Canaan God raised his eyes to heaven, instead of permitting them to rest on the world. And this is precisely what the epistle to the Hebrews shows us, not alone the faith which brought him into the land, but the faith which kept him a stranger when there. This is precious indeed, and exactly the faith of Abram.

His worship then we have in connection with his sustained pilgrim character in the land of promise.

Then we have another thing, not mere infirmity but alas! failure open and serious failure. He who had come out to God's call, the stranger in the land that was given him of God, fearing the pressure of circumstances, goes down into the granary of the earth the land which boasts of exhaustless resources. Abram went there of his own motion, without God or His word. Not only is no altar there, but he is without the guidance and guard of divine power morally. Abram fails miserably. Say not that this is to disparage the blessed man of God; it is rather to feel and to confess what we are, which is as much a part (however low) of our Christian duty as to adore what God is in His own excellency to our own souls. Flesh is no better in an Abram than in any other. It is the same ruinous quagmire wherever trusted, in every person and in any circumstances. And there it is that Abram (who had already failed in the unbelief which induced him to seek Egypt, away from the land into which God had called him) denies his wife, exposing her to the most imminent danger of defilement, and bringing not a blessing on the families of the earth, but a plague from Jehovah on Pharaoh and his house. Thus Abram proves the utter hopelessness either of blessing to others or preservation even for ourselves when straying from the place into which God calls us.

But God was faithful, and in Genesis 13:1-18 Abram is seen returning to the place where his tent was at the beginning. He is restored, and so resumes his place of pilgrim, and along with it of a worshipper. Such is the restoring goodness of God. But here we find another encumbrance in Lot, if we may so say, although personally a man of God. The Spirit bears witness that he was righteous, but he had no such faith as Abram, nor was he included in that character of call which we must carefully discriminate from the inward working of divine grace. Let us bear in mind that Abram had the public line of testimony for God, and the place of special promise. It is mere ignorance to suppose that there were not saints of God outside that call, which has nothing to do with the question of being saints, for Lot clearly was one; and we shall find from the very next chapter that he is not the only one. But Lot's hanging upon Abram, though it had not the same neutralizing effect as his father Terah, nevertheless did bring in difficulties. And here again Abram, restored in his soul, shines according to the simplicity of faith. It was not for him to contend. Alas! Lot was not ashamed to choose. He used his eyes for himself. Fully owning him to be a believer, it is plain that he lacked faith for his present walk. He preferred to choose for himself rather than ask God to give. Abram left all calmly with God. It was well.

After Lot had thus taken the best for himself, disgraceful as it was that the nephew should have ventured so to act in a land which God had promised to Abram only, another thereon decides the matter. "Jehovah said unto Abram, after that Lot was separated from him." So the Spirit notes now that all was according to the simple will of God, who was no heedless spectator, and does not fail to clear off the elements that hinder. Now that it was so, Jehovah said, "Lift up thine eyes and look from the place where thou art, northward and southward and eastward and westward," He had never said so before "for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, etc., then shall thy seed also be numbered. Arise, walk through the land," Abram was to take possession by faith "in the length of it and in the breadth of it, for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar unto Jehovah." Well he might! Thus we learn that there is a fresh manifestation of worship, and under the happiest possible circumstances to the close of the chapter.

This part is concluded byGenesis 14:1-24; Genesis 14:1-24. For all these chapters may be viewed as forming one main section of the life of Abram. It is more particularly what pertains to him publicly; consequently we have as the public character of Abram the separating call, the promise secured, himself constituted manifestly a pilgrim as well as a worshipper in the land. It is all vain to talk about being a pilgrim in heart. God looks for it thoroughly; but He does not constitute us necessarily the judges, though no doubt those who are most simple will not mind the judgment of their fellows. At the same time it is well to judge in grace where we have to do with others. If there is reality, it will commend itself to the conscience of others; but I do say that to be manifestly, indisputably a pilgrim is the only right thing for one who is thus called out of God, as well as a worshipper, no less truly separate from the world than knowing and enjoying the God who called him out. Then we have seen the fatal absence of truth when the faithful are in the type of this world, Egypt; and the sustaining grace which restores and gives back the place of one who was manifestly a worshipper to the last. These were the great points of his public separated career.

The work is closed, as remarked, byGenesis 14:1-24; Genesis 14:1-24 where we see a raid made by certain more distant kings of the earth against those who ruled in the valley of the Jordan or the neighbourhood, four against five. In the affray between them, he who had chosen the world suffers from the world. Lot with all that he had was swept away by the conquering kings who came from the north-east, and thereon Abram (guided of God I cannot doubt) with his armed servants, goes forth in the manifest power of God; for the conquerors as thoroughly fall before Abram as the others had been conquered by them. Thereon the priest of the Most High God comes forth (mysteriously, no doubt) king of Salem as well as in his own name, king of righteousness. On this the apostle Paul enlarges in the epistle to the Hebrews, where he shows us the close of the public career of pilgrimage and worship for the man of faith. For the Lord Jesus Himself is the anti-typical Melchisedec who will bring forth refreshment when the last victory has been won at the end of this age. Then the assembled kings will have come to nought after fearful convulsions among the other potsherds of the earth; and the Most High will bring in that magnificent scene of blessing which was represented by Melchisedec. For God in Christ will take the place of the possessor of heaven and earth, delighting in the joy of man, as man will be made to delight in the blessing of God; when it will not be as now simply sacrifice and intercession grounded upon it, but when, besides this which finds its place elsewhere and which is now the only comfort for our souls, there will be a new scene and God will take another character, the Most High God, and then all false gods shall fall before Him. It is clearly therefore the concluding scene of this series and the type of the millennial age. The Lord Jesus will be the uniting bond, so to speak, between heaven and earth, when He will bless God in the name of Abram, and He will bless Abram in the name of God. This then, in my judgment, winds up the series which began withGenesis 12:1-20; Genesis 12:1-20.

It is worthy of remark on this occasion that Abram builds no altar here. And as there was no altar, so the course of pilgrimage is run. Separateness from the world and heavenly worship are no longer found. A tent and altar would be as unsuitable, reared by Abram at this juncture, as before they were exactly to the purpose. It is the millennial scene when God alone is exalted, His enemies confounded, His people saved and blessed.

Genesis 15:1-21 introduces a new character of communications from God. It will be observed therefore that the language indicates a break or change. The phrase "after these things" separates what is to follow from what had gone before, which had come to its natural conclusion. I think I may appeal to the Christian as to these things, without in the least pretending to do more than give a judgment upon it. Nevertheless, when you find a number of scriptures which all march on simply and without violence, clothed with a certain character, and all in the same direction, we may fairly gather that as we know it was not mere man who wrote, so also the confidence is to be cherished that it is God who deigns to give us the meaning of His own word. I grant you that truth must carry its own evidence along with it the stamp and consistency of that which reveals what our God is to our souls. Undoubtedly it becomes us to be humble, distrusting ourselves, and ever ready to accept the corrections of others. I believe, however, that so far as we have spoken, such is the general meaning of these three chapters. From this point you will observe a striking change. It is not only said "After these things," as marking a break, but also a new phrase occurs. "The word of Jehovah came unto Abram in a vision." We had nothing at all like this before. "Jehovah called," "Jehovah appeared," "Jehovah said," but not as here "the word of Jehovah."

It is a new beginning. And that this is the case may be made still more manifest when we bear in mind what the character of this recommencement is "Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Adonai-Jehovah, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold to me thou hast given no seed, and, lo, one born in my house is mine heir. And behold the word of Jehovah."* Observe it here again. Clearly therefore it is a characteristic that cannot be neglected without loss. "The word of Jehovah came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah." Is not this a fresh commencement? Is it not the evident and known scripture which the New Testament uses to great effect, and refers to repeatedly as the great note and standing witness of the justification of Abram? If we do not go back again with the type, but take it as following the scene of his worship and pilgrimage, and indeed the millennial shadow, it has no force, or would mislead. What! man justified after being not called out only, but a worshipper entering into such wonders as Abram had done! Take it as a recommencement, and all is plain. Justification is certainly not after the Lord had been leading on the soul in the profound way in which Abram had been taught. I grant you the order of facts is as we read; but what we are concerned with now is not the bare history, but the form in which God has presented His mind to us in His word. He has so ordered the circumstances of Abram's history, and presented them with the stamp of eternal truth on them, not only as an account of Abram, but looking on to the times of redemption, in order to form our souls according to His own mind.

*Dr. Davidson (Introd. O. T. i pp. 21, 22) construes this into an inconsistency with Exodus 6:3. "In Genesis 15:1-21 it is recorded that God was manifested to Abraham, who believed in Jehovah, and therefore his 'faith was counted for righteousness.' There the Lord promises him a heir; declares to him that his seed shall be numberless as the stars of heaven, shall be afflicted in a strange land 400 years, but come forth from it with great substance. Jehovah too made a covenant with Abraham, and assured him that he had given the land of Canaan from the river of Egypt to the Euphrates to his posterity. Here is Jehovah the Covenant-Ggod revealing himself to Abraham in a peculiar manner, encouraging him by a fulness of promise, and confirming his word by a sign, entering into covenant with his servant, and condescending to inform him of the future of his race. That Abraham apprehended aright the character of the Being who thus revealed himself is evident from the words of the sixth verse, as well as from the language he addresses to Him in the eighth, Lord God. Hence on the hypothesis of one and the same writer of the Pentateuch, and the correctness of the alleged explanation, we argue that the contrast between the acquaintance of Abraham with the name Jehovah, and the full knowledge of that name first made known to Moses, is groundless . . . . If our view of Exodus 6:3 be correct, it is all but certain that one writer could not have composed the book of Genesis, else he would have violated a principle expressly enunciated by himself in the passage." The mistake throughout is due to the want of seeing that God only in Moses' day gave His personal name Jehovah as the formal characteristic ground of relationship to the sons of Israel. They were to walk before Him as Jehovah, as the fathers had walked before Him as El-Shaddai. But it is in no way meant that the words Jehovah and El-Shaddai were only used, or their import only understood, by Moses and the patriarchs respectively. The words existed and were employed freely before; but as God never gave the right to any before Abraham, Isaac and Jacob to wall; before Him counting on His Almighty protection, so He first gave Israel nationally the title of His eternal unchangeableness as Jehovah as that on which they might count. The use of each name has nothing to do with different authors or documents' but depends on moral motives. It is a question neither of antiquity nor of piety: not of antiquity, for from the beginning Jehovah was freely employed. not of piety, for the Psalms (e.g. Psalms 42:1-11, Psalms 63:1-11 etc.) show that there may be as genuine and fervent piety in exercise where Elohim is the staple as where Jehovah is. The absence or presence of the display of His covenant character of relationship, especially with Israel, is the true and invariable key.

I consider therefore that, as the former series gave us the public life of Abram, so this is rather that which belongs to him individually considered, and the dealings of God with him in what may be called a private rather than a public way. Hence therefore we shall find that there is this further series, which going on from Genesis 15:1-21 closes with Genesis 21:1-34, where again it is observable that there follows a similar introduction to a new series after that. For the beginning of Genesis 22:1-24 runs thus: "And after these things." Is it not plain then that the clause, "After these things," introduces us to a new place? I am not aware that the same phrase occurs anywhere between. Consequently there is an evident design of God regarding it. We shall now look at the current of this new section, and see what is brought before us in these chapters.

First of all there is founded on the wants which Abram expresses to God the desire that it should not be merely an adopted child, but one really of his own blood. It was a desire to which God hearkened, but as it was a feeling which emanated from no higher source than Abram, so it had a contracted character stamped on it. It is always better to be dependent on the Lord for everything. It is not a question of merely avoiding the painful way in which Lot exercised his choice, but Abram himself is not at the height of communion in this chapter whatever God's mercy to him; It is better to wait on the Lord than run before Him; and we are never the worse that He should take the first step. Our happy place is always confidence in His love. Had the Lord pressed it upon His servant to speak to Him with open heart, it would have been another matter. Abram however presented his desire, and the Lord meets it graciously. It is very evident that He binds Himself also remarkably. There was given to Abram a kind of seal and formal deed that He would secure the hoped-for heir to him. Who could gather from this that Abram is here found in the brightest mood in which the Spirit of God ever presents him? He is asking, and Jehovah answers, no doubt; he wants a sign whereby he may know that he shall inherit thus: "Whereby shall I know that I shall inherit it?" This does not seem to rise to that admirable trust in Jehovah which characterized him at other times. This is not presuming to find fault with one where one would gladly learn much; it is ours to search, as far as grace enables us, into that which God has written for our instruction.

Jehovah accordingly directs him to take a heifer and a she-goat and a ram of three years old, and a turtle dove, and a young pigeon; and then "when the sun was going down, a deep sleep fell upon him, and lo an horror of great darkness fell upon him." It appears to me most evident that the circumstances here detailed were suitable to the condition of Abram; that there were questions, and it may be doubts, connected with that prospect which Jehovah had put before his soul; and that consequently we may safely discover, if it were only by the manner in which the communication was made to him, his state of experience then. Hence too the nature of the communication: "Be sure," said he, "that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they shall serve will I judge, and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace: thou shalt be buried at a good old age. But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full."

This is not all. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp." The mingled character of all is plain. There is a smoking furnace, the emblem of the trial on the one hand, not without darkness; there is the burning lamp, the sure promise and pledge on God's part, the prophetic and sure intimation therefore of God's deliverance. Nevertheless it is not a bright vision, it is a horror of darkness which is seen in the sleep which had fallen upon him. Sifting and tribulation must come, but salvation in due time. But there is more than this. The very limits of the land are given and the races with which Abram's seed should have to do.

In short we see that the whole scene, clothed in a measure with a Jewish character, has naturally the elements of sacrifice which in various forms were put forward afterwards in the Levitical economy, and that it is also stamped with prophecy which never brings one into the depths of God's nature, but displays fully His judgment of man. Prophecy, admirable as it is, is always short of the fulness of grace and truth which is in Christ. Prophecy has to do with the earth, with the Jew and the nations, with the times and the seasons. So it is here: we have dates and generations; we have the land and its limits; we have Egypt and the Canaanitish races. It is not heaven, nor the God and Father of our Lord known where He is very far from it. It is God knowing what He means to do on earth and giving a doubting friend the certainty of it, securing and binding Himself to comfort the faith that wanted extraordinary support, nevertheless not without affliction for his seed, not without their serving a strange nation, but Jehovah bringing them out triumphantly in the end. Admirable as the vision is, it neither looks up at the heights of God's glory; nor again does it in any way go down into the depths of His grace.

It is no small confirmation of the condition of Abram at this time, if we read aright what follows in the very next chapter. (Genesis 16:1-16) Undoubtedly Sarah was more to blame than Abram: there was haste through manifest want of faith in short; and consequently Hagar was given to her husband, and the fruits of the connection soon appeared. As always, she who was most to blame suffered the most. It was not so much Abram as Sarah who smarted through her folly about her maid. But we have again in this chapter the faithfulness of God even in the case of Hagar, who is told to return to her mistress and humble herself before her. Jehovah here still carries on the prophetic testimony through His angel, and draws out the remarkable prefiguration of the Bedouins, who remain to this day a minor witness, but none the less a true one, of the truth of God's word.

In the next chapter (Genesis 17:1-27) we have another and higher scene. "When Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." Now here it is no longer Hagar, the type, as we know, of the Sinai covenant; it is not a prediction that man's way only brings the child of flesh into the house, a trouble to all concerned. But here Jehovah, unasked and of His own grace, appears once more to His beloved servant. "I am," says he, "El-Shaddai: walk before me, and be thou perfect: and I will make my covenant between me and thee, and will multiply thee exceedingly." God, not man, takes the foremost place now. It is not Abram who asks, but God who speaks. Abram accordingly, instead of bringing forward his desires and difficulties, fell on his face the right place "and God talked with him." There was greater freedom than he had ever enjoyed before; but it in no way diminished the reverence of his spirit. Never was he more prostrate before God than when He thus opened His heart to him about the seed of promise, and was about to make further communications even as to the world.

Elohim then "talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations." It is not now about his seed a stranger in a land not theirs. Now we have the wide extent of the earthly purposes of God beginning to unfold before us, even as far as the whole earth, and Abram was concerned in all. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." Not a word of this had been breathed before. That he should have a line to succeed him, one that should inherit the land and have it for ever: such was the utmost already vouchsafed. And when the doubting mind sought and would have security from God Himself, God deigned to enter as it were into a bond with him, but along with it gave him to know that many a sorrow and affliction must. precede the hour of His judgment in favour of the chosen seed. But here all is of another order and measure beneficence according to the grace and purposes of God. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man-child among you shall be circumcised."

Let none suppose that circumcision is necessarily a legal thing. In the connection in which it is put here it is the concomitant of grace the sign of flesh's mortification. Undoubtedly it was incorporated into the law when that system was afterwards imposed; but in itself, as our Lord Himself shows, it was not of Moses, but of the fathers; and as being of the fathers of Abraham it was, as we see here, an emblem significant of the putting flesh to death. God would have it dealt with as an unclean thing; and certainly this is not law. It may be turned to legalism as anything else; but in this case it is rather in contrast with law. It means flesh judged, which is the true spiritual meaning of that which God then instituted.

The chapter then exhibits grace that gives according to God's own bountifulness: at the same time flesh is judged before him. Such is the meaning of this remarkable seal. Accordingly we have the promise brought out when Sarah's name was changed from being "my princess" (Sarai) to be "princess" (Sarah) absolutely. So she was to be called thenceforth. "As for Sarai thy wife, thou shalt not call her name Sarai; but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her." Then goes out the heart of Abraham even for Ishmael, with the historical notice that circumcision was instituted from that day.

The next chapter (Genesis 18:1-33) shows us that grace gives not only communion with Jehovah in what concerns ourselves, but that to His servant is granted to enjoy the communications of His mind even as to what is wholly outside. God had begun to speak with an intimacy such as Abraham had never before known: He would certainly not repent of His love. It is not God who recedes from us we from Him rather, never He from us. "And Jehovah appeared unto him in the plains of Mamre, and he sat in the tent door in the heat of the day. And he lift up his eyes and looked, and lo! three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." See the character of Abraham: it is very lovely genuine lowliness, but remarkable dignity. He "said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree; and I will fetch a morsel of bread, and comfort ye your hearts. After that, ye shall pass on; for therefore are ye come to your servant. And they said, So do as thou hast said." At this time there seems no reason to suppose that Abraham had any knowledge or suspicion even who it was. We shall find how soon he does infer it, and has the consciousness of it. But he behaves with perfect propriety. He would not speak out openly; he does not break what we may call the incognito that Jehovah was pleased to assume. He understood it: his eye was single, his body full of light.

Outwardly it was simple patriarchal preparation for passing strangers. Some, you know, not forgetful to entertain strangers, have unawares entertained angels. It was Abraham's honour to entertain Jehovah. In due time he hears the question put to him, which I think is the point where he enters into the spirit of the divine action: "Where is Sarah thy wife? And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son." Could Abraham be ignorant any longer whose voice this was? Nevertheless there is no speaking before the due time. If Jehovah was pleased to appear with two of His servants there, if He put them in the common guise of mankind, certainly it was not for the faithful to break the silence which Jehovah preserved. And this was just a part of the admirable manner in which his heart answered to Jehovah's confidence in him. But Sarah shows her unbelief once more, whilst Jehovah reproving it, spite of Sarah's denial, remains with Abraham. When the men rose up to go towards Sodom, Abraham instinctively accompanies, but Jehovah remains with him, and says, "Shall I hide from Abraham that thing which I do?"

As Genesis 17:1-27 had furnished Jehovah's communication of what so intimately concerned Abraham and Abraham's line for ever, this chapter reveals to him what concerns the world. Thus we see, although it be not the intimate relationship of the children of God, it is exactly the way in which the understanding of the future is not only profitable but becomes a means of sustaining and even of deepening communion. Let me call your attention to this. Be not deceived beloved brethren. Entering upon the future in the first instance, and making it pre-eminently our study, never does really deepen our souls in the ways of God, but rather leads them on in lower lines and earthly principles from which it is difficult to escape at another day. Nevertheless it is very evident that God has given it all, and that God means that what He has given should be used and enjoyed by our souls.

What then is the preserving power? Grace; when it is not a question about what is coming, when it is not above all questions arising from ourselves. Such it was inGenesis 15:1-21; Genesis 15:1-21; but now Abraham has been set perfectly free by Jehovah. He is at large as to what pertained to himself and to his seed after him. His heart is clear. Jehovah has abounded beyond his largest thought. There are infinitely greater prospects before Abraham than he had ever dared to ask of God; for He speaks out of His own thoughts, His own counsels, which must necessarily always be above the largest expectations of man; and then it is that the unveiling of the future, instead of dragging us down to the earth, on the contrary becomes a means only of drawing us into the presence of the Lord with longing after His own grace. Such was the case with Abraham. All depends on this, that we should not first yield to the bias of our minds before we enter into the perfect liberty and the enjoyment of our own proper place with Jesus Christ in the presence of our God. After that we can listen, and then all becomes profitable and blessed to us.

Such is the case with Abraham now. It is Jehovah again who takes the first step. It is Jehovah who says, "Shall I hide from Abraham that thing which I do?" What a difference for the man who wanted to know whether he should for certain have the line that God said he should have! Here Jehovah meets him and predicts to him the imminent ruin of the cities of the plain. Jehovah gives light to him here, and everything is made plain. But it is not a doubting heart or an inquisitive mind; it is one who bows down in heartfelt homage, withal confiding in God, who was pleased to confide in him. In truth God was going to act upon the world; He was going to judge this guilty scene; He was going to blot out that sink of iniquity Sodom and Gomorrah and the other cities of the plain that was as the garden of Jehovah, but alas! now rose up with pestilential breath against God Himself, so that He must as it were mow down this iniquity, or else the whole world would be polluted by it.

So it is then that God speaks to His servant. He loved to make known His ways. Abraham was now in a condition to enjoy without in any way sinking into earthly-mindedness. Abraham could hear anything that Jehovah would tell him. Then, instead of in any way dragging him down, Jehovah was rather lifting him up into an enjoyment of the secrets of Himself, into confidential intercourse with Him, for indeed he was the friend of God. Abraham profits by all here; and we shall see the moral effect on his spirit soon. "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him" Oh, what a word is this! "I know him, that he will command his children and his household after him" what confidence in him the Lord expresses! "I know him, that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him. And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before Jehovah. And Abraham drew near" such was the effect "Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city."

It may not be now the fitting time to say much upon such a scene, but I will make at least this observation, that there is no anxiety about himself, and for that very reason his whole heart can go out, not only towards the God who loved him, and whom he loved, but also for his nephew, righteous Lot, who had played so poor a part, suffered for his folly, and once more had profited little by the discipline, and was about to be humbled yet more, as Abraham could not have anticipated. Not merely did the man of faith go forth to pursue the victorious kings of the earth for the rescue of Lot, but he now dares in the confidence of Jehovah's goodness to draw near and plead for him whose righteous soul was vexed in Sodom, and loved the Lord spite of his earthly-mindedness and his evil position. And was it not of Jehovah that Abraham interceded? Did He not strengthen His servant's heart to go on, until he was ashamed? As everywhere, so here, it was man who left off pleading with Jehovah, not Jehovah who refused to encourage and hear the voice of further intercession.

Here was the effect of prophecy taken into the heart after it was freed by the grace of God, and rendered practically heavenly. Instead of exercising a damaging character by indulging idle curiosity about others, or causing mere occupation with self the wanting to know what the Lord will give me we see the believer's heart going out after another. This is as God would have it. It is the spirit of intercession for others which we find to be the result of listening to the Lord, and delighting in the communications of what was still unfulfilled, not because they were about himself, but because they were the Lord's secrets about others (even the world itself) entrusted to him, and drawing out his affections after a divine sort. Is it so with us in our use of the prophetic word? Ought it to be otherwise? May we gather such fruit of our Old Testament study!

In the next chapter (Genesis 19:1-38) the blow of judgment is seen to fall. The angels arrive at Sodom, and Lot shows himself a scholar in the same school of courteous grace as Abraham; but the men of the guilty city justify Jehovah in that unexampled dealing when the sun next went forth on the earth. Lot meanwhile was brought out, and his daughters without their unbelieving husbands; but his wife! "Remember Lot's wife" his wife remains for ever the most solemn instance on record of one who was personally outside, but in heart attached to the scene of evil.

Yet Lot delivered is nevertheless but half delivered; and here again we learn how the blessed written word sets forth in great facts the moral judgment of God before the time came to speak with unmistakeable plainness. We had seen sorrowful enough results in the case of Noah, who, drinking of the fruit of the vine to the dishonour of himself, pronounced a curse on a branch of his posterity, though not without a blessing on the rest. It was a curse not causeless but just: nevertheless what a sorrowful thing for a parent's heart to utter! So here with Lot, delivered of angels from the worst of associations, even after his deliverance by Abraham, brought out again, but as it were maimed and wounded, to be yet more dishonoured. It would be painful if it were needful to say a word of that which follows. Yet was it not without moral profit for Israel to remember the source of a perpetual thorn in their side the shameful origin of the Moabite and the Ammonite, two nations, neighbours and akin, notorious for continual envy and enmity against the people of God. The only God marks all in His wisdom. Sin then as now produced a harvest, large and long-continued, if sovereign grace in some cases forbids that it should be a perpetual harvest of misery to those who indulged in it. "He that soweth to the flesh," no matter who or where or when, "shall of the flesh reap corruption."

Then follows a new scene, where Abraham alas I fails once more. (Genesis 20:1-18) There is no power in forms to sustain the rich triumphs of faith. As on the one hand after failure God can bring into depths of grace which never were proved before, so on the other from the most real blessing there is no means of strength or continuance, but only in God Himself. No matter what the joy for one's own soul, or the blessing to others, power in every sense belongs to God, and is only ours in dependence upon Him. And now it was even more painful than before, because Sarah was the known appointed mother of the heir that was coming. There was no question as to her any more than about Abraham. He had been long the designated father, as she was later the designated mother. In spite of all Abraham, for reasons of his own, is guilty once more of denying the relationship. What is man? Beloved brethren, we know One, who at all cost formed the nearest relationship with us that deserved nothing less, and who will never deny it. May He have our unswerving confidence!

But Abimelech was evidently conscientious, and God took care of him, although the seriousness of the case was not weakened to his mind. God made known in a dream how matters really stood, that he must not touch the man's wife. "He is a prophet and he shall pray for thee" a most instructive instance of the way in which God holds to His principles. He will even honour Abraham before Abimelech, however he may act in discipline with Abraham. Perhaps Abimelech would be ready to say, "How can Abraham be a prophet, a man that tells lies in denying his own wife?" Nevertheless, said God, "he is a prophet;" but we may be assured of this, that the Lord in no way restrained the mouth of Abimelech from a severe reproof, when he said to Sarah, "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."* What a veil Abraham had been to his poor wife! He had better buy a veil for her with the thousand pieces of silver. It was a keenly cutting condemnation a rebuke no doubt addressed to Sarah, but how it must have touched Abraham to the quick! The Bible has recorded the sin of the father of the faithful for the good of all the children. Where was the faithfulness of Abraham now? God first took care that his faith should not fail. May the sin be a warning to us, and the grace strengthen our faith too!

*There is some difficulty here as evinced by the differences of translators Thus Benisch translates the last clause, "and thou mayest face every one," i.e. she was made right by the fine as an eye-covering. De Sola, Lindenthal and Raphall, in their version, go even further, "and unto all others as a vindication."

The next chapter presents the closing scene in this series. The child and heir of promise is given; the child of flesh is dismissed. All now is settled according to God. Whatever inconsistent with His grace had been allowed before must disappear. Hagar the slave must depart, and the child that was not of promise must be gone. Jehovah can no longer tolerate that the child of flesh shall be with Isaac and Sarah in the house of Abraham.

Remarkable to say, while the goodness of God fails not to care for Hagar, Ishmael too in His providence is seen winding up the whole scene. Abimelech comes in, seeking a covenant with the very man whose failure must have surprised and stumbled him not so long before. Abimelech, with Phichol the chief captain of his host, owns God to be with Abraham in all that he did, adjures him to shew favour to his race, and stands now reproved for the wrong of his servants. The Gentile king in short craves the countenance and protection of Abraham, "who planted a grove," as we are told here, "in Beersheba, and called there on the name of Jehovah the everlasting God." It is clear therefore that here we behold the heir of the world in figure brought in. It is not a question yet of introducing deeper relations; nevertheless it is the heir not merely of the land of Palestine but of the world that comes before us here. Consequently Jehovah is presented to us in the character not before named of the everlasting God (El-olam). This fitly terminates the series) and brings us down to another type of the millennial day. It is then that the Gentiles seek the protection of the faithful; it is then that Jehovah will show Himself the God of ages, the guardian and blesser of the true Heir; it is then that pretensions of flesh and law will be for ever put aside, and the promises will have their full course to His glory who gave them. This again concludes, as it would appear, in a way similar to the former section. We are carried forward to the millennial day.

After this a still deeper order of things begins, where the distinct light of God is seen shining, one might almost say, on every step. Here we survey a type before which almost every other even in this precious book may be considered comparatively a little thing. It shadows such love as God Himself can find nothing to surpass, if even to compare with it. It is the chosen figure of His own love, and this not only in the gift but in the death of His Son, who deigned to be for us also the Lamb of God which taketh away the sin of the world. A scene at once so simple yet so deep demands few and will not indeed bear many words of ours on what is happily the most familiar of all types to all Christians, as, morally viewed, it is an unequalled call to our hearts. For we must not overlook it as a most real trial of Abraham's faith, besides being such a precious manifestation of God's own love. For if Isaac was spared the blow to which Abraham fully devoted him in the confidence of God's raising him again to make good the line of promise, the type of death as a sacrifice was fully carried out by the substitution of the ram caught in the thicket and slain by the father. Then follows the oath of Jehovah founded on it, of which the apostle Paul makes so striking a use in the Epistle to the Galatians, where he draws the remarkable contrast between the one seed and the many. With the seed being Christ, where number is not expressed, we have the blessing of the Gentiles; whereas, when we hear of the seed numerous as the stars and the sand, the connection beyond all controversy is with the supremacy of the Jews over their enemies. If we closely examine the passage, it may be readily seen in all its force. "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Here it is expressly the numerous seed; and what follows? Is there any promise of blessing to the Gentiles here? On the contrary it is a properly Jewish hope "Thy seed shall possess the gate of his enemies." Is this the special place of Christ? Is it His relation to us now from among the Gentiles? The very reverse It remains to be verified when He reigns as the Head of Israel, and He will give them power and rule over their enemies. In its day this will be all right

But what is it that the apostle quotes, and for what purpose? Not this but the next verse, which is of a wholly different nature: "And in thy seed shall all the nations of the earth be blessed." The force of the apostle's argument is that, where the scripture referred to says nothing of number, only naming "thy seed" as such, there the blessing of the Gentiles is assured. On the other hand, where He speaks of the seed multiplied according to the most striking images of countless number, Jehovah pledges here the earthly exaltation and the power of the Jew over their enemies a blessing in contrast with that of the gospel and the argument in Galatians. It is this distinction which the apostle applies to the subject with such depth of insight. The inference is obvious. The Galatians had no need to become Jews to get blessing. Why then should they be circumcised? What God gives them in the gospel and what they have received by faith is Christ, dead and risen, as was Isaac in the figure. (Compare Hebrews 11:17-19.) Of this seed He speaks not as of many but as of one: this seed secures the blessing of the Gentiles as Gentiles. Hence, where God speaks of Abraham's seed apart from numbers (ver. Hebrews 11:18), there is the blessing of the Gentiles. This is what we really need; but it is what we have in Christ. By and by there will be the numerous seed spoken of in verseHebrews 11:17; Hebrews 11:17. This will be the Jew; and then the chosen nation will possess the gate of their enemies. I can conceive nothing more admirable in itself, or more complete as a refutation of the Judaisers who would fain have compromised the gospel, and sunk the Galatians into mere Gentiles looking up to their Jewish superiors by seeking circumcision after they had a risen Christ. But the truth is that both are divine, the Old Testament fact, and the New Testament comment. And as the fact itself was most striking, so the application by the apostle is no less profound.

In Genesis 23:1-20 another instructive event opens on us. It is not the death of Hagar, who sets forth the Sinaitic or legal covenant: we might have expected some such typical matter, and could all understand that. But the marvel is that, after the figure of the son led as a sacrifice to Mount Moriah but raised from it (the death and resurrection of Christ, as the Apostle Paul himself explains it in the Epistle to the Hebrews), we have the death of Sarah, of her who represents the new covenant, not of the law but of grace. And what is the meaning of that type, and where does it find its answer in the dealings of God when we think of the antitype? It is certain and also plain. In the Acts of the Apostles, not to speak of any other scripture, the true key is placed in our hands. When the Apostle Peter stood before the men of Israel, and bore witness of the death and resurrection of the Lord Jesus, the true Isaac, what did he tell them? This that if they were willing by grace to repent and be converted, God would assuredly bring in those times of refreshing of which He had spoken by the mouth of all His holy prophets since the world began. He added that they were the children not only of the prophets but of the covenant which God made with the fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

There we have the required solution For Peter presented after this the readiness of God to bring in the blessedness of the new covenant, if they by grace bowed their stiff neck to the Lord Jesus. But they would not hearken: they rejected the testimony, and finally put to death one of the brightest witnesses. In point of fact, the unbelief was complete to the testimony of the Holy Ghost founded on the death and resurrection of Christ; and, in consequence, that presentation of the covenant to Israel completely disappears. It was the antitype of Sarah's death the passing away for the time of all such overtures of the covenant to Israel. Nowhere do we hear of it renewed after that. No doubt Sarah will rise again, and so the new covenant will appear when God works in the latter day in the Jewish people. But meanwhile the presentation of the covenant to Israel, as that which God was willing there and then to bring in, which was the offer then made by grace, completely passes from view, and a new thing takes its place.

So it is here. Immediately after the death and burial of Sarah a new person comes before us another object distinct from what we have seen; and what is it? The introduction of a wholly unheard of personage, called to be the bride of Isaac, the figuratively dead and risen son of promise. It is no more a question of covenant dealings. The call of Rebecca was not thought of before altogether a fresh element in the history Then again we have the type, so familiar to us, of Eliezer, the trusty servant of all that the father had, now the executor of the new purposes of his heart, who goes to fetch the bride home from Mesopotamia. For as no maid of Canaan could be wedded to Abraham's son; so he, Isaac, was not to quit Canaan for Mesopotamia: Eliezer was to bring the bride, if willing, but Isaac must not go there. Nothing is more strongly insisted on than this, and to its typical meaning I must call your attention. The servant proposes a difficulty: Suppose she is not willing to come: Is Isaac to go for her? "And Abraham said unto him, Beware that thou bring not my son thither again." When the church is being called as a bride for Christ, He remains exclusively in heavenly places. He has nothing to do with the world while the church is in process of being gathered from among Jews and Gentiles. He leaves not heaven, nor comes to the world to have associations with the earth, while it is a question of forming the bride, the Lamb's wife. In relation to the call of the church, Christ is exclusively heavenly. It is the very same Isaac who had been under the sentence of death sacrificially. As Isaac is raised again in figure and must on no account go from Canaan to Mesopotamia for Rebecca, so Christ is to have only heavenly associations, and none with the world, while the church-calling is in progress. Ignorance of this, and, yet more, indifference to it where it seems to be known, must make the Christian worldly, as communion with Christ where He is makes one heavenly-minded. It shows how irretrievably false any position is which necessarily connects us with the world. The only sure way for the Christian to decide any question aright is to ascertain from God's word how it bears upon Christ and His glory. When Christ has His associations with the world, we may have our place there too; if Christ is entirely outside it, as He is manifestly apart from it now in heaven, so should we be. To judge and walk according to Him is what we do well to cultivate.

Never call it worldliness to discharge aright your duty here below. It is worldly-mindedness wherever the world or its things may occupy us as an object, instead of pleasing and doing the will of the Lord here below. It is not what you are doing which is so important as fellowship with His mind; it may be in appearance the most holy work, but if it links Christ and His name with the world, it is only deceiving ourselves and playing so much the more into the hands of the enemy. But, on the other hand, supposing it is connected with the world, there may be the most ordinary act, yet as far as possible from worldliness, even though it were only blacking a shoe. It is hardly needful to say that the power of Christianity may be enjoyed in the heart and ways of a shoe-black just as truly as anywhere else. Anything that is outside Christ will not preserve, and must have the stamp of the world on it; whereas, on the other hand, so great is the efficacy of Christ that if my heart is set upon Him, and seeking after what is suitable to Him at the right hand of God, we become truly witnesses of Him; and, supposing there is real occupation with Him there, this will assuredly give to what we do a heavenly stamp, and impart the truest and highest dignity, no matter what we may be about.

The details of this chapter of course it is not for me to enter into now. I have said enough to shew the general principle first, the novelty and unprecedentedness of what concerns Isaac and Rebecca It was not mere continuance of what had been known already, but a new thing following up not only the typical sacrifice on Moriah, but the death of Sarah. It is happy when the truth of Christ illuminates consecutive chapters of the Old Testament. We know alas! what it is to be uncertain and dissatisfied in presence of the written word, which is really simple to the simple. Again, there is the passing away of all covenant dealings. How long we have known confusion ourselves in all this! Sarah is dead and gone for the time. Then the bride is sought and called, and comes; for it is a question of a bride, not a mother. Again, we have Eliezer, the type of the Spirit of God, marked by this the heart going out towards the Lord both in entire dependence and in simple-hearted praise as he receives the speedy and unequivocal answer of His grace. Eliezer had his mission from Abraham: so is the Spirit sent from the Father on an errand of love in the church. Prayer and worship accordingly become the members of Christ's body, and should go forth intelligently with the purpose of God, just as Eliezer's prayer was entirely founded on the object that he who sent him had in view. He asked much and boldly about the bride, and nothing else swerved him from this as nearest to his heart.

It is all well for men in an evil world to be filled with enterprises for doing good; but here was one who with the utmost simplicity knew he was doing the best, and this we too ought to be doing. The best of all service, serving the Father's glory in the Son who is to have the church as His bride this is worth living for and dying too if it be the will of God that we should meanwhile fall asleep, instead of waiting for the coming of the Lord. It is not merely seeking the salvation of sinners, but doing His will with a direct view to Christ and His love, and accordingly not with prayer only, but the character of it naturally marking this. There is more about prayer in this chapter than in any other in Genesis; but besides there is more distinctly than elsewhere the heart turning to Jehovah in worship of Him. These two things ought to characterize the Christian and the church, now that Christ the Son of God is dead and risen, and we enjoy the immense results by faith prayer and worship, but prayer and worship in unison with the purpose of God in the calling of the bride, the church; not mere isolated action, although that may have its place and be most true for special need. Still the great characteristic trait should be this that God has let our hearts into His own secret in what He is doing for Christ. He has given us to know where Christ is and what He, who deigns to be the executive here below (the Spirit), is doing for His name in this world. Consequently our hearts may well go forth in prayer and praise in connection with it, turning to our God and Father with the sense of His goodness and faithfulness now as evermore. The New Testament shows us what the church was and should be; and there is not a chapter in Genesis which sets them forth as a type in anything like so prominent a form as this. Is it casual, or the distinct design of God that here only in these incidents should be the picture of bridal expectancy and confidence in the love of one not yet seen, and of going forth to meet the bridegroom?

Finally we have Genesis 25:1-34 closing Abraham's history, with his relation as father to certain tribes of Arabs, who as being of his stock, mingled with the Ishmaelites. These sons, unlike Isaac, received presents and were sent away. Isaac must be left the undisputed heir of all, and abides ever as son in the father's house. The purposes of love centre in him; as the inheritance was his in its widest extent.

But no more tonight. Though perfectly persuaded that a cursory sketch has its disadvantages, I am equally assured that it is not without advantages of its own; for it is well for us to have a broad and comprehensive view, as it is well also, when we possess this, to fill up the details. But we shall never approach to a clear or a full intelligence of Scripture if we neglect the one or do not seek the other. Grace only by the written word used in faith can give and keep both for our hearts to the praise of the Lord's name.