Thus He destroyed these cities and the entire plain, including all the inhabitants of the cities and everything that grew on the ground. Sermons
I. A TRULY RELIGIOUS LIFE is not a mere secret of the soul, but HAS ITS APPROPRIATE PLACE AND SURROUNDINGS. II. THE HOUSEHOLD of the true believer is A LARGE ENOUGH CIRCLE IN WHICH TO MANIFEST SINCERITY AND FAITHFULNESS, yet must we take heed that our house is well defended against the invasions of the corrupt world. III. HOW GREAT A RESULT COMES OUT OFTEN FROM A SMALL BEGINNING OF ERROR! The selfishness of Lot's first choice of his residence was the seed of evil which multiplied into all the subsequent suffering and wrong. IV. "Behold the GOODNESS and SEVERITY OF GOD" - mingled judgment and mercy, but not mingled in a confused manner, with perfect order. The man who had joined with Abraham in the covenant with Jehovah, who with all his faults was yet a believer, is warned, rescued by angels; able by his intercession to obtain mercy for others. V. The DIVINE JUSTICE which is manifested on the large scale as BETWEEN THE CHURCH AND THE WORLD is also revealed in the smaller sphere of HOUSEHOLDS and families. Lot's wife is an apostate, and becomes involved in the destruction of the wicked. His sons-in-law mock at the Divine warning. His daughters become the incestuous originators of nations which afterwards greatly trouble the history of the people of God. VI. THE SAME STEADFASTNESS OF GOD HAS TWO SIDES OR ASPECTS OF IT. "The sun was risen upon the earth when Lot entered Zoar." The same day, while the sun was serenely smiling on the city of refuge, the storm of fire and destruction from heaven was gathering over the doomed people and ready to burst upon them. "When God destroyed the cities of the plain, God remembered Abraham, and sent Lot out of the midst of the overthrow." - R.
Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven I. DIVINE JUDGMENT IS DISCRIMINATIVE. — The Scripture will not have us fall into the belief that there is no radical difference between the good and the evil. It would have us know that they are as unlike as the wheat and the chaff. Divine judgments are a winnowing-fan to separate the two. If the sifting and winnowing process which goes on in this world is only partially accomplished, yet it is carried far enough to let us know that some time it will be completed.II. DIVINE JUDGMENT, THOUGH LONG DELAYED, IS AT LAST PRECIPITATED BY PRESUMPTUOUS SINS. The men of Sodom, lusting after God's messengers, launched upon themselves the fire and brimstone. They hastened and fixed the city's doom. No doubt, God's judgments are exactly timed. The hour and minute of visitation are determined. But the timing has been done by One who foreknows the moral history of men. He has set a bound for human iniquity. It cannot be passed. He knows at what hour it will be reached. Until that hour judgment impends; then it falls. Let Joab escape punishment for the murder of Abner, and, so far from coming to repentance, he will be found reddening his hand with the blood of Amasa. Yet his second crime hastens on the time when the horns of the altar will not be for him a sanctuary of refuge. Let Napoleon III. succeed in his transcendent crime of founding the Second Empire in France, and thereafter he will despise the will of the people, in destroying the freedom of the press, and will hasten the hour of doom by all the surprising splendours and follies of the Imperial court at Compiegne. The Bible reiterates the lesson for all rulers, all governments, all individuals: that a limit of transgression has been fixed, beyond which judgment waits. Presumptuous sins, therefore, hasten the hour of judgment. III. AMONG PRESUMPTUOUS SINS WE MUST NUMBER DISOBEDIENCE TO THE LORD'S DIRECT COMMAND. This was the sin of Lot's wife. No doubt she loved Sodom. IV. DIVINE JUDGMENT, WHICH IS PRECIPITATED BY ACTS OF PRESUMPTUOUS SIN, IS SOMETIMES AVERTED FOR THE SAKE OF THE RIGHTEOUS. What would have been realized in Sodom, had ten righteous men dwelt there, was done in Zoar when Lot and his two daughters made it a place of refuge. The little city of Zoar was saved for-their-sake. A leaven of goodness saved it. V. THE DIVINE JUDGMENTS OF THIS WORLD ARE NOT FINAL. We might be inclined to say, in the case of Sodom and Gomorrah, that their wickedness was sufficiently punished. The sweeping tempest of fire did its strange work throughly, but our Lord has left some sobering words (Matthew 10:15) to teach that this sudden, awful event was not the day of judgment for Sodom. In that day it shall be "more tolerable for the land of Sodom and Gomorrah than for some who, despising the sin of the Sodomites, have yet sinned against greater light." (W. G. Sperry.) 1. AS regards the object of it. 2. Not as regards the Author of it. II. IT WAS THE DIRECT ACT OF GOD. 1. The destruction was predicted. 2. The destruction was, in its nature, extraordinary. III. IT WAS COMPLETE. Utter ruin, and absolutely without remedy. Learn: 1. That God's judgments, though deserved, tarry long. 2. That without timely repentance, His judgments are sure to fall. (T. H. Leale.) 1. In the first place, it is a revelation of an element in the Divine character and of a feature in the Divine Government. To the men of that time, it might be a warning. To Abraham, and through him to his descendants, and through them to us, it preaches a truth very unwelcome to many in this day — that there is in God that which constrains Him to hate, fight against, and punish evil. The temper of this generation turns away from such thoughts, and, in the name of the truth that "God is love," would fain obliterate the truth that He does and will punish. But if the punitive element be suppressed, and that in God which makes it necessary ignored or weakened, the end will be a God who has not force enough to love, but only weakly to indulge. If He does not hate and punish, He does not pardon. For the sake of the love of God, we must hold firm by the belief in the judgments of God. The God who destroyed Sodom is not merely the God of an earlier antiquated creed. "Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also." Again this event is a prophecy. So our Lord has employed it; and much of the imagery in which the last judgment is represented is directly drawn from this narrative. So far from this story showing to us only the superstitions of a form of belief which we have long outgrown, its deepest meaning lies far ahead, and closes the history of man on the earth. We know from the lips which cannot lie, that the appalling suddenness of that destruction foreshadows the swiftness of the coming of that last "day of the Lord." We know that in literality some of the physical features shall be reproduced; for the fire which shall burn up the world and all its works is no figure, nor is it proclaimed only by such non-authoritative voices as those of Jesus and His apostles, but also by the modern possessors of infallible certitude — the men of science. We know that that day shall be a day of retribution. We know, too, that the crime of Sodom, foul and unnatural as it was, is not the darkest, but that its inhabitants (who have to face that judgment too) will find their doom more tolerable, and their sins lighter than some who have had high places in the church, than the Pharisees and wise men who have not taken Christ for their Saviour. (A. Maclaren, D. D.) I. WHAT AN EVIL IS SENSUAL AND SEXUAL POLLUTION. It is remarkable that God has severely punished the cities most chargeable with these sins. Lucknow is said to be the Sodom of India, and it has of late been terribly punished, although through the instrumentality of hands many of them unclean themselves. Some of the cities in the West Indies and South America, which have been destroyed by earthquake, were peculiarly stained by such pollutions; and if accounts be true, Cuba, on this principle, may well stand in awe of the judgments of God. Of all the cities on the continent, the two which have suffered most in war have been its two most licentious cities, namely, Vienna and Paris.II. How MUCH STILL DEPENDS UPON A FEW IN A LARGE CITY, AS WELL AS IN A COUNTRY. "Ye are the salt of the earth." Even Omnipotence pauses, in its path of just vengeance, till the righteous are out of its way (ver. 22). Let the thought that there are still so few righteous in the earth exert a humbling influence on our minds. We know not what is God's required proportion now, it was in Sodom's day tens to tens of thousands; perhaps it is so still, and how serious the question. Is it because the required proportion of righteous is found, or is it out of mere forbearance that God does not arise terribly to punish the world, and how long, if it be mere forbearance, may this forbearance last? III. LET US FLEE TO THE ZOAR OF CHRIST. (G. Gilfillan.) To find out whether the judgment is right we must find out the moral conditions which called it forth. And first, it is important to observe that this judgment was preceded by an inquiry of the most unquestionable completeness and authority. Hear this (Genesis 18:20, 21). You see, therefore, that we are only following the Lord's own example, in asking for information as to moral conditions. It is, then, deeply satisfactory to know that the judgment was preceded by inquiry. In the next place, the revelation made respecting the moral condition of Sodom is appalling and revolting, beyond the power of words to describe. Let us put the case before ourselves in this way: Given a city that is full of corruption, which may not be so much as named; every home a den of unclean beasts; every imagination debauched and drunk with iniquity; every tongue an empoisoned instrument; purity, love, honour, peace, forgotten or detested words; judgment deposed, righteousness banished, the sanctuary abandoned, the altar destroyed; every child taught the tricks and speech of imps; prizes offered for the discovery of some deeper depth of iniquity or new way of serving the devil; — given such a city, to know what is best to be done with it? Remonstrate with it? Absurd! Threaten it? Feeble! What then? Rain fire and brimstone upon it? Yes! Conscience says Yes; Justice says Yes; concern for other cities says Yes; nothing but fire will disinfect so foul an air, nothing but burning brimstone should succeed the cup of devils. Just as we grasp the moral condition with which God had to deal do we see that fire alone could meet wickedness so wicked or insanity so mad. This view is important not only historically as regards Sodom, but prospectively as regards a still greater judgment. This is no local tragedy. The fire and brimstone are still in the power of God; not a spark has been lost; it is true to-day and for ever that "our God is a consuming fire"!(J. Parker, D. D.) With reference to the causes of the destruction of the cities, these are so clearly stated in a perfectly unconscious and incidental manner in Genesis 19., that I think no geologist, on comparing the narrative with the structure of the district, can hesitate as to the nature of the phenomena which were presented to the observation of the narrator, Nor is there any reason to suppose that the history is compounded of two narratives giving different views as to the cause of the catastrophe. On the contrary, the story has all the internal evidence of being a record of the observations of intelligent eye-witnesses, who reported the appearances observed without concerning themselves as to their proximate causes or natural probability. We learn from the narrative that the destruction was sudden and unexpected, that it was caused by " brimstone and fire," that these were rained down from the sky, that a dense column of smoke ascended to a great height like the smoke of a furnace or lime-kiln, and that along with, or immediately after the fire, there was an emission of brine or saline mud, capable of encrusting bodies (as that of Lot's wife), so that they appeared as mounds (not pillars) of salt. The only point in the statements in regard to which there can be doubt, is the substance intended by the Hebrew word translated "brimstone." It may mean sulphur, of which there is abundance in some of the Dead Sea depths; but there is reason to suspect that, as used here, it may rather denote pitch, since it is derived from the same root with Gopher, the Hebrew name, apparently, of the cypress and other resinous woods. It is scarcely necessary to say that the circumstances above referred to are not those of a volcanic eruption, and there is no mention of any earthquake, which, if it occurred, must in the judgment of the narrator have been altogether a subordinate feature. Nor is an earthquake necessarily implied in the expression "overthrown," used in Deuteronomy 29. Still, as we shall see, more or less tremor of the ground very probably occurred, and might have impressed itself on traditions of the event, especially as the district is subject to earthquakes, though it is not mentioned in theological narrative. The description is that of a bitumen or petroleum eruption, similar to those which, on a small scale, have been so destructive in the regions of Canada and the United States of America. They arise from the existence of reservoirs of compressed inflammable gas, along with petroleum and water, existing at considerable depths below the surface. When these are penetrated, as by a well or borehole, the gas escapes with explosive force, carrying petroleum with it, and when both have been ignited the petroleum rains down in burning showers and floats in flames over the ejected water, while a dense smoke towers high into the air, and the in-rushing draft may produce a vortex, carrying it upward to a still greater height, and distributing still more widely the burning material, which is almost inextinguishable and most destructive to life and to buildings. We have thus only to suppose that, at the time in question, reservoirs of condensed gas and petroleum existed under the plain of Siddim, and that these were suddenly discharged, either by their own accumulated pressure, or by an earthquake shock fracturing the overlying beds, when the phenomena described by the writer in Genesis would occur, and after the eruption the site would be covered with saline and sulphurous deposit, while many of the sources of petroleum previously existing might be permanently dried up. In connection with this there might be subsidence of the ground over the now exhausted reservoirs, and this might give rise to the idea of the submergence of the cities. It is to be observed, however, that the parenthetic statement in Genesis 14, "which is the Salt Sea," does not certainly mean under the sea, and that it relates not to the cities themselves but to the plain where the battle recorded in the chapter was fought at a time previous to to the eruption. It is also to be noted that this particular locality is precisely the one which, as previously stated, may on other grounds be supposed to have subsided, and that this subsidence having occurred subsequently may have rendered less intelligible the march of the invading army to later readers, and this may have required to be mentioned. It seems difficult to imagine that anything except the real occurrence of such an event could have given origin to the narrative. No one unacquainted with the structure of the district and the probability of the bitumen eruptions in connection with this structure, would be likely to imagine the raining of burning pitch from the sky, with the attendant phenomena stated so simply and without any appearance of exaggeration, and with the evident intention to dwell on the spiritual and moral significance of the event, while giving just as much of the physical features as was essential to this purpose. It may be added here that in Isaiah 34:9, 10, there is a graphic description of a bitumen eruption, which may possibly be based on the history now under consideration, though used figuratively to illustrate the doom of Idumea. In thus directing attention to the physical phenomena attendant on the destruction of the cities of the plain, I do not desire to detract from the providential character of the catastrophe, or from the lessons which it teaches, and which have pervaded the religion and literature of the world ever since it occurred. I merely wish to show that there is nothing in the narrative comparable with the wild myths and fanciful conjectures sometimes associated with it, and that its author has described it in an intelligent manner, appearances which he must have seen or which were described to him by competent witnesses. I wish also to indicate that the statements made are m accordance with the structure and possibilities of the district as now understood after its scientific exploration. From a scientific point of view it is an almost vague description of a natural phenomena of much interest and very rare occurrence. Nor do I desire to he understood as asserting that Sodom and its companion cities were unique in the facilities of destruction afforded by their situation. They were no doubt so placed as to be specially subject to one particular kind of overthrow. But it may be safely said that there is no city in the world which is not equally, though perhaps by other agencies, within the reach of Divine power exercised through the energies of nature, should it be found to be destitute of "ten righteous men." So that the conclusion still holds — "except ye repent ye shall all likewise perish."(Sir J. William Dawson.) A man goes now to the scene of the destruction of Sodom and Gomorrah, and tries to establish the fact that it was nothing but a natural volcanic eruption; and by getting rid of the supernatural agency he thinks he has got rid of God Himself. Another goes to the same place, and in his zeal for the supernatural wishes to make out that the veracity of the Bible depends on this kind of occurrence never having happened before. Do we mean, then, that only the marvellous incidents of nature — the fall of a Sodom and Gomorrah taking place at an appointed time — only the positive miracles, are God's doing, and not the common-place events of every-day life? Nay, God holds all the powers of nature in His hand; small events may be so directed by Him that we shall think them accident; but for all this it is no less certain that the most trifling act of every-day life is directed by Him. What we have to say is this: we agree with the supernaturalist in saying that God did it; we agree with the rationalist in saying that it was done by natural means. The natural is the work of God.(F. W. Robertson, M. A.) The question of the site of the cities of the plain is one that cannot be decided with certainty. The prevalent view is, that they were at the southern end of the sea. The correspondence of the names Usdum, Amra, and Zoghal to Sodom, Gomorrah, and Zoar, adds weight to this view. Then there is the existence of the salt mountain above alluded to. On the other hand the passage in Genesis 13:10-12, tends to the conclusion that the plain was to the north of the Dead Sea. Mr. Grove, in the "Bible Dictionary," points out that the mention of the Jordan confirms this: "for the Jordan ceases where it enters the Dead Sea, and can have no existence south of that point"; and on a review of the whole argument he says: "It thus appears that on the situation of Sodom no satisfactory conclusion can at present be come to. On the one hand the narrative of Genesis seems to state positively that it lay at the northern end of the Dead Sea. On the other hand the long continued tradition and the names of existing spots seem to pronounce with almost equal positiveness that it was at its southern end." Canon Tristram, in his "Natural History of the Bible," speaks of "the great Jordan valley and Dead Sea basin" as "the most remarkable geological part of the Holy Land." He holds with M. Lartet that the Dead Sea "is the basin of an old inland sea, larger, indeed, than the present lake, but which has had no connection with the Red Sea since the continent assumed its present form." He mentions that "bitumen is sometimes found in large masses floating on the surface of the Dead Sea, especially after earthquakes"; and that "there are many hot springs and sulphur springs both on the shores of the Dead Sea and also in its basin, some of which deposit sulphur largely on the rocks around. Most of these hot springs are strongly mineral." With reference to the site of the cities, he thinks it evident on geological grounds that "the catastrophe which overthrew Sodom and Gomorrah can no more be ascribed to an ordinary volcanic eruption than can the fire and blackness of Mount Sinai. Those cities were not situated where the Dead Sea now is, nor were they swallowed up by it; but standing in the ciccar, i.e., the plain of Jordan, and probably somewhere between Jericho and the north end of the lake, they were destroyed by brimstone and fire rained down upon them by a special interposition of Divine power. The materials for the fire were at hand in the sulphur abounding near and the bitumen with which, dug from the pits of the plain, the houses were probably constructed, or cemented."(W. S. Smith, B. D.) People Abraham, Ammonites, Ben, Benammi, Lot, Moabites, ZoarPlaces Gomorrah, Sodom, Sodom and Gomorrah, ZoarTopics Circuit, Cities, Destruction, Entire, Green, Grew, Ground, Including, Inhabitants, Lowland, Overthrew, Overthrow, Overthroweth, Plain, Shooting, Towns, Valley, VegetationOutline 1. Lot entertains two angels.4. The vicious Sodomites are smitten with blindness. 12. Lot is warned, and in vain warns his sons-in-law. 15. He is directed to flee to the mountains, but obtains leave to go into Zoar. 24. Sodom and Gomorrah are destroyed. 26. Lot's wife looks back and becomes a pillar of salt. 29. Lot dwells in a cave. 31. The incestuous origin of Moab and Ammon. Dictionary of Bible Themes Genesis 19:1-29 1310 God, as judge 1416 miracles, nature of Library The Swift Destroyer'And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest them be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him: and they brought him forth, and set him without the city. And it came to pass, when they had brought them forth abroad, that He said, Escape for thy life; look not … Alexander Maclaren—Expositions of Holy Scripture The Ship on Fire --A Voice of Warning Little Sins Some Man Will Say, "So Then any Thief Whatever is to be Accounted Equal... As Concerning Purity of Body; Here Indeed a Very Honorable Regard Seems to Come... The Heavenly Footman; Or, a Description of the Man that Gets to Heaven: But Some Man Will Say, Would Then those Midwives and Rahab have done Better... The Debt of Irenæus to Justin Martyr The Sea of Sodom How the Married and the Single are to be Admonished. The Disciple, -- Master, what is the Real Meaning of Service? is it that We... Jesus, My Rock. The Apostles Chosen And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is... Epistle iv. To Cyriacus, Bishop. Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres Triumph Over Death and the Grave Journey to Jerusalem. Ten Lepers. Concerning the Kingdom. The Covenant of Works The Hindrances to Mourning Genesis Links Genesis 19:25 NIVGenesis 19:25 NLT Genesis 19:25 ESV Genesis 19:25 NASB Genesis 19:25 KJV Genesis 19:25 Bible Apps Genesis 19:25 Parallel Genesis 19:25 Biblia Paralela Genesis 19:25 Chinese Bible Genesis 19:25 French Bible Genesis 19:25 German Bible Genesis 19:25 Commentaries Bible Hub |
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