Chapter 19

1 Lot entertaineth two angels. 4 The vicious Sodomites are stricken with blindness. 12 Lot is sent for safety into the mountains. 18 He obtaineth leave to go into Zoar. 24 Sodom and Gomorrah are destroyed. 26 Lot’s wife is a pillar of salt. 30 Lot dwelleth in a cave. 31 The incestuous original of Moab and Ammon.

1. Two angels. The Hebrew reads literally, “there came the two angels,” indicating that they were the same two who had visited Abraham earlier that afternoon (see ch. 18:22). Although it is not stated that their arrival at Sodom occurred the same day they left Abraham, it is so implied here and in v. 27. The distance from Hebron to Sodom was at least 25 mi., over mountainous territory, and the journey would take at least 7 or 8 hours. Since the angels left Abraham in the late afternoon, they could not have reached Sodom before nightfall by ordinary means of travel.

Lot sat in the gate. Lot, who first pitched his tent toward Sodom (ch. 13:12), had in the meantime built himself a house within its walls. In ancient Oriental cities public life centered at the city gate Markets were held there (2 Kings 7:1; Neh. 13:19) and the court sat there (Deut. 21:19; 22:15; 25:7; Joshua 20:4; Ruth 4:1; etc.). David sat in the gate to show himself to the people (2 Sam. 19:8), the events of the day were discussed there (Ps. 69:12; Prov. 31:31), and public announcements were made there (Prov. 1:21; 8:3). Why Lot was sitting in the gate is not stated. That he was on the outlook for travelers on whom to bestow hospitality and whom he might protect from the Sodomites, is certain. The explanation that he had been promoted to the office and dignity of judge, though not a necessary inference from Gen. 19:9, is not at all unlikely, particularly in view of his relation to Abraham, who had once saved the whole city from slavery.

Lot seeing them rose up. Recognizing the men to be strangers, Lot, like his uncle Abraham, immediately offered them the hospitality of his own home. Not only did he greet them as Abraham had done, but his offer was expressed in words similar to those of his uncle (see ch. 18:2–5).

2. We will abide in the street. The angels had accepted Abraham’s offer immediately, but appeared reluctant to accept Lot’s. They were testing the sincerity of Lot, proving whether his invitation was merely a hollow form or the earnest desire of his heart. Ancient records reveal that travelers often spent nights in the open (see ch. 28:11). Except for the men of Sodom it would probably not have been a real hardship to do so there, since the cities of the plain were in a semitropical climate. Lot’s consideration for others proved to be the means of his own salvation; he manifested a spirit in striking contrast to the men of Sodom (see Matt. 25:34–40).

3. He pressed upon them greatly. Knowing Lot to be a righteous man, but not being willing at that time to reveal their own identity, the angels consented to take shelter under his hospitable roof. Many centuries later Christ similarly concealed his identity on the way to Emmaus, but yielded finally to the urging of the two disciples (Luke 24:28–30).

4. All the people. This phrase probably signifies a large concourse of men generally representative of all social groups (PP 159).

5. Where are the men? The wickedness of the men of Sodom was clearly demonstrated by their action here (see chs. 13:13; 18:21). News of the arrival of two strangers had spread quickly. The men of the city gathered around Lot’s house, intending to violate the Oriental right of hospitality in order to satisfy their unnatural lusts. On the meaning of “to know” see ch. 4:1. The term is used here in reference to the abominably immoral practice Paul describes in Rom. 1:27, known as sodomy. According to archeological evidence this sin, punishable by death under the law of Moses (Lev. 18:22, 29), was prevalent among the Canaanites. Moses’ emphasis on the fact that both old and young were at the door of Lot’s house shows clearly how justified God was in bringing destruction on these cities (see Gen. 6:5, 11).

7. Do not so wickedly. Lot left the house, carefully locking the door behind him to prevent the mob from entering, and made an earnest attempt to turn his fellow citizens from their evil purpose.

8. I have two daughters. Seeing that no words could change their minds, he made an extreme proposal to save his visitors from dishonor. His belief in the solemn duty of hospitality, so highly regarded among Eastern nations, explains, though it does not justify, his decision. He who had taken a stranger under his protection and care was bound to defend him even at the expense of his own life. In some Near Eastern countries the duty of hospitality is still regarded in this light. Only to an Oriental mind, perhaps, would the obligation of a host toward his guests seem to justify, or at least excuse, Lot’s conduct on this occasion. The purity of his two daughters in a city like Sodom is evidence of the great care with which Lot had brought them up, and proves that the offer was not lightly made. The natural concern of Orientals to protect their female relatives was demonstrated upon one occasion by Jacob’s sons (see ch. 34). The fact that such a rash proposal was made at all proves that Lot had exhausted every conceivable means of averting the evil, and was beside himself. He knew full well the wickedness of his fellow citizens (2 Peter 2:7, 8).

9. And he will needs be a judge. Lot’s attempt to frustrate their evil purpose served only to enrage the Sodomites. They would not have anyone telling them what they should do, particularly a foreigner. If Lot had been appointed a judge, as has been suggested (see v. 1), they felt it was high time to get rid of him. It would seem from their language that either as a judge or as a private citizen he had admonished them to amend their evil ways. In their unreasoning rage they therefore threatened to deal with Lot in a more fearful way than they had planned to do with his guests, should he presume to stand longer in their way. It was only the restraining power of God, together, perhaps, with their momentary hesitancy to lay hands on a man whose righteous example had stirred a faint feeling of respect in their debased minds, that prevented the mob from tearing him to pieces on the spot.

11. Blindness. God permitted Lot to make an attempt to change the wicked design of the Sodomites in order that he might be impressed with the degree of their depravity. When his extreme efforts proved unavailing the heavenly visitors stepped in to protect both him and themselves from harm. The Hebrew word here translated “blindness” is used but once elsewhere in the OT (see 2 Kings 6:18–20). In both instances it denotes a supernatural form of blindness. It may not have been total, and perhaps involved only a temporary loss of clear vision that bewildered the mind. That they “wearied themselves to find the door” implies mental as well as visual confusion. Had they been struck totally blind in the usual sense of the word it seems unlikely that they would have persisted in their evil purpose.

12. Hast thou here any besides? By now Lot must have become aware of the supernatural nature of his visitors. It was time for them to acquaint him with the purpose of their mission, and they proceeded to tell him in the plainest possible language of the impending utter destruction of the city. Although Lot’s married children seem to have adopted the life of the people of Sodom, the angels were willing to save them for Lot’s sake should they be willing to leave the city. Though they shared in the sins of Sodom, nothing but their own choice would render their destruction with it inevitable.

14. Lot went out. That sons and daughters are not mentioned again does not prove that Lot had only sons-in-law, nor that these so-called sons-in-law were young men betrothed to the two daughters yet living in his home. Lot believed the angels and put forth an earnest effort to persuade his children to seek safety by leaving the city, but they only ridiculed the idea that God would destroy it.

15. Arise. Apparently Lot had warned his children during the night, and when the sun was about to rise the heavenly angels urged him to flee without delay, with his wife and two daughters. The phrase, “which are here,” implies that Lot had others not “here,” who were unwilling to leave.

16. While he lingered. Lot and his wife believed but found it difficult to leave all their possessions behind. In momentary confusion and bewilderment Lot lingered, undecided as to what he should carry with him as he fled. The angels, who manifested no concern over Lot’s possessions, therefore pulled the four of them away by force, “the Lord being merciful unto him.” Such is the weakness of human nature that even a good man may become so infatuated with the world that he cannot tear himself from it. He is like the wanderer in a snowstorm who, feeling a fatal numbness creeping up his frozen limbs, is tempted to surrender to what he knows to be the sleep of death. He needs someone to rouse him up and urge him on to a place safety.

17. Escape for thy life. The One with whom Abraham had interceded the day before now joins the angels, outside the city walls, and adds imperative urgency to their warning. The need for Christ Himself to join the angels in their appeal to Lot suggests that he and his wife were even yet hesitant about leaving everything behind. Could the destruction not be postponed until they should have opportunity to remove their possessions? Given time, they might even persuade others to accompany them. Why such haste? But Christ appears and commands, “Escape for the life” (PP 160; cf. chs. 18:21, 32; 19:22).

Look not behind thee. Inasmuch as there was barely time enough to escape the fire so soon to descend, further delay could not be permitted. If Lot’s request for time had been granted, he would have found it increasingly difficult to part with the accumulated fortune of a lifetime as the days went on. He might even have decided to remain. His only safety lay in an immediate and complete break with those things that bound his heart to Sodom. So it is with us today.

Escape to the mountain. The plain, which had once been so attractive for its beauty and fertility, had become the most dangerous place on earth, and must be abandoned. How fateful had been Lot’s decision to make this region his place of abode (see ch. 13:11)! He was not to find refuge in the hills (see Ps. 121:1). Here, among the rocks and clefts of the mountains, he would be safe from the lake of fire into which the fair plain was soon to be transformed.

18. Not so, my Lord. Instead of cooperating cheerfully with God’s plan for the preservation of his life, Lot presumed upon God’s great mercy. Referring to the supposed impossibility of escaping to the mountains, he begged for permission to take refuge in the small neighboring city of Bela (ch. 14:2), afterward called Zoar, “little,” on this account. Lot was still reluctant to leave the ease and luxury of city life for what seemed to him a precarious and uncertain existence.

22. Zoar. The fact that Lot had to flee again, into a cave (v. 30), can be taken to indicate that Zoar also was later destroyed. Most authorities assume that it lies under the Dead Sea. If so, it may be near the town later called Zoara by Eusebius and placed at the southeast corner of the Dead Sea on the sixth-century a.d. mosaic map at Medeba (now Madeba).

24. Brimstone and fire. The judgment announced by the angels came suddenly and unexpectedly (see Luke 17:28, 29). Though only Sodom and Gomorrah are mentioned here, it is clear that the other cities of the plain, Adamah and Zeboim, were also destroyed (see Deut. 29:23; Hosea 11:8; Jude 7). Only the little town of Bela, or Zoar, was spared, and that but briefly (see Gen. 19:30; PP 167).

The phrase “brimstone and fire” is a common Hebrew idiom for “burning brimstone,” sulphur. The miracles by which God has from time to time intervened in the ordinary process of nature generally consist in the use of existing natural forces and elements in an unusual manner. Even today the southern region of the Dead Sea is rich in asphalt (see on ch. 14:3, 10). from rock crevices in the area. Asphalt rising to the surface of the southern part of the Dead Sea gave to it the name Lake Asphaltitis in classical times. Massive lumps of asphalt floating on the surface are often of sufficient size to support several persons. Asphalt, sulphur, and other combustible materials have been reclaimed and exported from this region for years. Neighboring Arabs use the asphalt for protection against garden pests and for medicinal purposes. Whatever the means employed to set the cities afire, the holocaust was beyond question miraculous, for destruction came at the precise time appointed by God.

For centuries the seared landscape of this region remained a mute testimony to the great catastrophe that had turned its fertile plain into a scene of utter desolation. Moses referred to it as an example of what the land of Israel would become as the result of disobedience (Deut. 29:21–24). Classical writers eloquently describe the southern Dead Sea region as a burned-out land of rugged terrain, scorched rocks, and ashen soil. They mention also the uined sites of ancient cities (Diodorus ii. 48. 7-9; Strabo Geography xvi. 2. 42-44; Josephus Wars iv. 8. 4; Tacitus Histories v. 6. 7). In Bible times, what is now the southern arm of the Dead Sea was dry land. In more recent years the level of the sea, which has no outlet, has risen and covered most of the region. Dead trees still protrude form this section of the sea like a ghost forest.

Some scholars have tried to identify the doomed cities with ruins discovered at Teleilat elРGhassul on the northern shore of the Dead Sea. The weight of evidence, however, points to the southern reaches of the sea as the location of the great catastrophe. That awful event has lived on in the traditions of the region to the present day. It is reflected, for instance, in the Arabic name for the Dead Sea, Bahr Lut, “Lake of Lot,” and of the mountain range bordering on the southwestern shore of the Lake, Jebel Usdum, “Mount Sodom.”

25. He overthrew those cities. This expression is suggestive of an earthquake, but is also used to describe cities destroyed by enemy action so thorough as to leave them like Sodom and Gomorrah (see 2 Sam. 10:3; Isa. 13:19). Repeated reference is made to this catastrophe throughout the OT (Deut. 29:23; Isa. 1:9; Jer. 49:18; 50:40; Amos 4:11; etc.). They serve as an example of final judgment by fire on all the wicked (2 Peter 2:6; Jude 7).

26. His wife looked back. The angels had led all four of them out of the doomed city and given them explicit instructions as to what to do and what to avoid doing, if they would save their lives. But merely to escape from the city was not sufficient; continued compliance with instructions was necessary. Lot’s wife looked back to the city, where her home and possessions and some of her children were. She now refused to give them up. Her obdurate heart has made her memory a perpetual warning to those who would like to be saved but who are content with halfway measures, who seem to forsake the world, but whose hearts are still in it. Not enduring unto the end, they cannot be saved (see Matt. 24:13; Phil. 1:6). It is well not to forget the solemn admonition of our Lord, “Remember Lot’s wife” (Luke 17:32). Greater firmness on Lot’s part in heeding the angel’s command would have meant her salvation (PP 160, 161). The angels had forced her to leave the city, but they could not effect her salvation against her will. She was naturally an irreligious person, probably a native of Canaan (PP 174). She chose to die rather than to leave Sodom. We lament her fate; let us profit by her example.

Pillar of salt. It cannot said how long the salt pillar containing her body remained visible. In some places the southwestern shore of the Dead Sea is lined with salt rock formations, some of them roughly resembling human figures. Travelers have called one or another of them “Lot’s wife.” But to attempt thus to identify any of these would be folly.

27. Early in the morning. Anxious to learn the result of his intercession the day before, Abraham returned to the spot northeast of Hebron where he and the Lord had parted. How great must have been his disappointment when he saw the entire plain aflame and its smoke billowing toward heaven.

29. God remembered Abraham. Unable to save the cities for which Abraham had pleaded, the Lord nevertheless rewarded his intercessory prayer by sparing those who were willing to leave. For Abraham’s sake, as here stated, salvation was offered to the family of Lot.

30. Lot went up out of Zoar. Panic-stricken, Lot soon left Zoar, fearful that it too would share the fate of its four sister cities (PP 167).

36. With child by their father. In this action Lot’s daughters revealed the evil influence of Sodom. They had grown to womanhood in a country where drunkenness and all forms of immorality were rampant; consequently, their judgment was dull and their conscience numb. Lot had been able to protect his daughters from becoming victims of the Sodomites (see v. 8), but he had not been as successful in fixing the principles of right in their hearts. They are more to be pitied than blamed, for Lot himself shared in their sin. He was responsible for the circumstances that led up to it, as he was also for drinking the wine they set before him (see on ch. 9:21). The price Lot paid for a few years in Sodom was the loss of his entire family. The vile and idolatrous Moabites and Ammonites were his only posterity.

37. Moab. Ancestor of the Moabites. His name probably means “of my father,” as the LXX renders it. Although cousins of the Israelites, the Moabites were ever their enemies. Originally they inhabited the country between the Arnon and the Zered, east of the Dead Sea. From the time of David to that of Ahab they were temporarily tributary to their western neighbors, but regained independence under their king Mesha (2 Kings 3:4, 5), who extended his territory northward.

38. Ben-ammi. The name of the ancestor of the Ammonites probably means “son of my people.” By this his mother expressed the fact that his father and mother were of one family stock. Her son was in reality her own half brother, but his ancestors were hers as well. The Ammonites became nomads and lived in the eastern part of the region lying between the Jabbok and the Arnon. The name of their stronghold, Rabbath Ammon, is perpetuated in the name Amman, present capital of the Kingdom of Jordan.

The story of Lot and his family is tragic. A blot lies on his memory to all generations. His sin was forgiven, but the evil of years devoted to pleasure and profit lived after him for generations (PP 168).

Ellen G. White comments

1-38PP 156-170

1 GC 632; PP 158

1-36T 342

2 DA 500; PP 158

3-5, 7, 10, 11PP 159

13 PP 159; 4T 110

14 DA 634; PP 160; 4T 110; 5T 234

15, 16 PP 160; 4T 111

16 GC 431

17 PP 160, 166, 167; TM 446; 5T 233; 8T 16, 36

18, 19 4T 111

19-22PP 161

23 PP 162

24 CD 60; CH 110; 9T 43

24, 25 PP 162

24-28MYP 419

26 PP 161; 4T 111

30-38PP 167