Bible Study: Genesis 19

Generated with AI using Microsoft Designer

Introduction

Summary:

Genesis Chapter 19 tells the story of the destruction of Sodom and Gomorrah, two cities that were notorious for their wickedness and depravity. The chapter begins with the arrival of two angels, who had been sent by God to execute His judgment on the cities, to Sodom. They are welcomed by Lot, Abraham’s nephew, who lives in Sodom with his wife and two daughters. Lot invites the angels to stay at his house, but the men of Sodom surround the house and demand that Lot bring out the guests, so that they can sexually abuse them. Lot tries to protect the angels by offering his daughters instead, but the mob rejects his offer and tries to break down the door. The angels intervene and strike the assailants with blindness, and then tell Lot to gather his family and flee from the city, because God is going to destroy it. Lot warns his sons-in-law, who were engaged to his daughters, but they do not take him seriously. The next morning, the angels urge Lot to hurry and escape with his wife and daughters, and warn them not to look back at the city. Lot hesitates, but the angels drag him and his family out of the city. Lot asks the angels to spare a nearby small town, Zoar, where he can take refuge. The angels agree, and tell Lot to flee there quickly. As soon as Lot reaches Zoar, God rains fire and sulfur on Sodom and Gomorrah, and destroys them completely. Lot’s wife, however, disobeys the command not to look back, and is turned into a pillar of salt. Abraham, who had interceded with God for the righteous in the cities, sees the smoke of their destruction from a distance. The chapter ends with a disturbing episode, in which Lot’s daughters get their father drunk and sleep with him, in order to preserve their family line. They both become pregnant, and give birth to sons, who become the ancestors of the Moabites and the Ammonites, two nations that would later become enemies of Israel.

Commentary:

Genesis Chapter 19 is a vivid and shocking account of the consequences of sin and the justice and mercy of God. The chapter reveals the extent of the corruption and violence that had infected Sodom and Gomorrah, and the reason why God decided to wipe them out. The chapter also shows how God remembered Abraham’s plea, and spared Lot and his family, who were the only righteous people in the cities. The chapter demonstrates that God is not indifferent to the moral condition of the world, and that He will judge the wicked and deliver the righteous. The chapter also points to Jesus, who is the ultimate Judge and Savior of the world. Jesus Himself referred to the destruction of Sodom and Gomorrah as a warning of the coming judgment at the end of the age (Matthew 10:15; Luke 17:28–30). Jesus also said that He came to seek and save the lost, like Lot, who was rescued from the wrath of God by the intervention of the angels (Luke 19:10). Jesus is the greater Lot, who not only escaped from the judgment, but also bore the judgment for us on the cross, so that we can be saved from the wrath to come (1 Thessalonians 1:10). Jesus is also the greater Abraham, who interceded with God for the salvation of the world, and offered His own Son as the sacrifice for our sins (John 3:16; Romans 8:34).

Exegesis

The Destruction of Sodom and Gomorrah (Genesis 19:1–29)

The main theme of this section is the destruction of Sodom and Gomorrah, and the rescue of Lot and his family. The section can be divided into four parts:

• The arrival of the angels and the assault of the mob (verses 1–11)
• The warning and the escape of Lot and his family (verses 12–23)
• The judgment and the death of Lot’s wife (verses 24–26)
• The observation and the intercession of Abraham (verses 27–29)

In this section, we will examine the words, grammar, syntax, literary genre, historical background, and cultural context of the text, and compare it with other parts of Scripture, to understand the original meaning of the text as intended by the author.

The arrival of the angels and the assault of the mob (verses 1–11)

The first part of this section introduces the main characters and the main conflict of the story. The two angels, who had been with the LORD and Abraham in the previous chapter, arrive in Sodom in the evening. They are met by Lot, who is sitting in the gate of the city. The gate was the place where the elders and the judges of the city would sit and conduct their business and administration. Lot’s presence in the gate indicates that he had some degree of influence and respect in the city, despite his righteous character. Lot recognizes the angels as distinguished guests, and offers them hospitality. He invites them to stay at his house, and to wash their feet, which was a common courtesy in the ancient Near East. The angels initially decline his offer, and say that they will spend the night in the open square. This may have been a test of Lot’s sincerity, or a way of exposing the wickedness of the city. Lot insists strongly, and persuades them to come to his house. He prepares a feast for them, and bakes unleavened bread, which was a sign of haste and urgency.

The hospitality of Lot is contrasted with the hostility of the men of Sodom, who surround his house and demand that he bring out the guests, so that they can know them carnally. The word “know” here is a euphemism for sexual intercourse, as it is used elsewhere in the Bible (Genesis 4:1; Matthew 1:25). The men of Sodom want to rape the angels, and violate the sacred duty of hospitality. The text emphasizes the extent of the depravity of the city, by stating that the men of Sodom were both old and young, and all the people from every quarter. This implies that the whole city was involved in this wicked act, and that there was no one who opposed it or restrained it. The text also implies that this was not an isolated incident, but a regular practice of the city, as it is consistent with the description of Sodom in other parts of Scripture (Genesis 13:13; Ezekiel 16:49–50; Jude 7).

Lot goes out to the men at the entrance, and shuts the door behind him. He tries to reason with them, and begs them not to act so wickedly. He even offers his two virgin daughters to them, and says that they can do to them as they please, as long as they leave the guests alone. This is a shocking and appalling offer, that shows how desperate Lot was to protect the angels, and how low he had sunk in his moral standards. Lot was willing to sacrifice his own daughters, who were betrothed to men of the city, to appease the mob. Lot may have hoped that the men of Sodom would refuse his offer, since they were not interested in women, or that the angels would intervene and stop them. However, his offer was not only sinful, but also futile, as the men of Sodom reject it, and accuse Lot of being a foreigner who has come to judge them. They threaten to deal worse with Lot than with the guests, and press hard against him, and try to break down the door.

The angels intervene and rescue Lot from the mob. They pull him inside the house, and shut the door. They also strike the men of Sodom with blindness, both small and great, so that they cannot find the door. The blindness here may have been both physical and spiritual, as it prevented them from seeing the angels, and from recognizing their sin and repenting. The blindness also did not stop them from groping for the door, which shows their persistence and determination in their wickedness. The text also suggests that the blindness was a sign of the impending judgment that was about to fall on the city, as it was in the case of the Egyptians before the Exodus (Exodus 10:21–23).

The main point of this part of the section is to show the contrast between the righteousness of Lot and the wickedness of Sodom, and to set the stage for the destruction of the city and the deliverance of Lot and his family. The text also shows the grace and power of God, who sent the angels to protect Lot and to execute His judgment on the city. The text also shows the sinfulness and depravity of humanity, who rebelled against God and His moral law, and who rejected His messengers and His mercy. The text also foreshadows the coming of Jesus, who was also rejected and persecuted by the wicked, but who also rescued and saved those who believed in Him.

The warning and the escape of Lot and his family (verses 12–23)

The second part of this section focuses on the warning and the escape of Lot and his family from the doomed city. The angels ask Lot if he has anyone else in the city who belongs to him, such as sons, daughters, sons-in-law, or anyone else. They tell him to bring them out of the place, because they are going to destroy it. The reason they give for the destruction is that the outcry against the city has become great before the LORD, and the LORD has sent them to destroy it. The outcry here refers to the cry of the victims of the oppression and injustice that was rampant in the city, as well as the cry of the moral outrage that was provoked by the city’s sinfulness. The LORD heard the outcry, and decided to intervene and judge the city. The angels are the agents of the LORD’s judgment, who act on His behalf and in His name.

Lot goes out and speaks to his sons-in-law, who were engaged to his daughters. He tells them to get up and leave the city, because the LORD is about to destroy it. However, his sons-in-law do not believe him, and think that he is joking. They do not take his warning seriously, and do not heed his call. They may have been influenced by the culture and the lifestyle of the city, and may have been unaware or indifferent to the wickedness and the danger that surrounded them. They may have also doubted Lot’s credibility, since he had offered his daughters to the mob. They may have also been skeptical of the idea of divine judgment, since they had not seen any signs or evidence of it. They may have also been attached to their possessions and their plans, and unwilling to leave them behind. In any case, they perished in the city, along with the rest of the inhabitants.

The next morning, the angels urge Lot to hurry and take his wife and his two daughters, and escape from the city. They warn him that if he lingers, he will be swept away in the punishment of the city. The word “punishment” here literally means “iniquity”, which implies that the destruction of the city was both the result and the measure of its sin. The angels show their concern and compassion for Lot and his family, and their urgency and seriousness about the impending judgment. However, Lot hesitates, and does not act quickly. The text does not explain why Lot hesitated, but it may have been for various reasons. Lot may have been reluctant to leave his home and his possessions, which he had acquired in the city. Lot may have also been concerned about his sons-in-law, and his other relatives and friends, who had not listened to him. Lot may have also been afraid of the unknown, and the challenges that awaited him outside the city. Lot may have also been doubtful of the angels’ words, and the possibility of such a catastrophic event. In any case, Lot’s hesitation shows his weakness and his attachment to the city, and his need for divine intervention.

The angels intervene and save Lot and his family from the city. They take hold of his hand, and the hand of his wife and his two daughters, and bring them out of the city. The text emphasizes that the LORD was merciful to them, and that it was by His grace and power that they were delivered. The angels then tell Lot to escape for his life, and not to look behind him, or to stay anywhere in the valley. They tell him to flee to the mountains, lest he be swept away. The mountains here represent the place of safety and refuge, where Abraham was dwelling. The valley here represents the place of danger and judgment, where Sodom and Gomorrah were located. The angels instruct Lot not to look back, or to stay, because they want him to detach himself from the city, and to avoid the temptation and the judgment that would befall it.

Lot responds to the angels, and asks them to spare him from going to the mountains. He says that he cannot escape to the mountains, lest some evil overtake him and he die. He says that there is a nearby small town, Zoar, where he can flee, and which is not as wicked as the other cities. He asks the angels to let him escape there, and to not overthrow it, since it is a little one. He says that his life will be saved if he goes there. The word “Zoar” means “little”, and it may have been named so by Lot, or by the inhabitants, to indicate its insignificance and its plea for mercy. Lot’s request shows his fear and his lack of faith in the angels’ words. He does not trust that the LORD will protect him in the mountains, and he prefers to stay in the city, albeit a smaller and a less wicked one. He does not want to leave the civilization and the comfort that he had enjoyed in Sodom, and he does not want to join Abraham in the wilderness and the worship of the LORD. He negotiates with the angels, and tries to find a compromise between obedience and disobedience, between salvation and judgment.

The angels agree to Lot’s request, and grant him his wish. They say that they will not overthrow the city that he has mentioned, and that they will spare it for his sake. They also tell him to hurry and escape there, because they cannot do anything until he arrives there. The text shows the patience and the condescension of the angels, who accommodate Lot’s weakness and fear, and who delay their judgment for his sake. The text also shows the sovereignty and the authority of the angels, who have the power and the permission to destroy or to spare the cities, and who wait for Lot’s arrival before they act. The text also shows the grace and the mercy of the LORD, who spared Zoar, not because of its own merit, but because of Lot’s intercession. The text also foreshadows the coming of Jesus, who is the greater Intercessor, who spares us from the wrath of God, not because of our own merit, but because of His sacrifice and His mediation.

The main point of this part of the section is to show the warning and the escape of Lot and his family from the doomed city, and the grace and the mercy of God, who delivered them from the judgment. The text also shows the weakness and the fear of Lot, who hesitated and negotiated with the angels, and who did not fully obey their instructions. The text also shows the unbelief and the indifference of Lot’s sons-in-law, who did not heed Lot’s warning, and who perished in the city. The text also shows the urgency and the seriousness of the impending judgment, and the need for repentance and faith in the LORD. The text also points to Jesus, who is the greater Deliverer, who warns us of the coming judgment, and who saves us from the wrath to come.

The judgment and the death of Lot’s wife (verses 24–26)

The third part of this section describes the judgment and the death of Lot’s wife, who disobeyed the angels’ command and looked back at the city. The text states that the LORD rained fire and sulfur upon Sodom and Gomorrah, from the LORD out of heaven. The text uses a repetition of the divine name, to emphasize the source and the nature of the judgment. The judgment came from the LORD, who is the sovereign and the righteous Judge of the world, and who had personally witnessed and verified the wickedness of the cities. The judgment also came from the LORD out of heaven, which implies that it was a supernatural and a cataclysmic event, that involved the intervention of the heavenly realm. The fire and the sulfur, which are also mentioned in other parts of Scripture as symbols of divine wrath and destruction (Deuteronomy 29:23; Psalm 11:6; Revelation 14:10), were the instruments and the agents of the judgment, that consumed and annihilated the cities and their inhabitants. The text also implies that the judgment was selective and precise, as it targeted only Sodom and Gomorrah, and spared Zoar, where Lot had fled.

The text also states that the LORD overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. The word “overthrew” here literally means “turned over”, which implies that the judgment was complete and irreversible, and that it changed the landscape and the environment of the region. The text also emphasizes the extent and the severity of the judgment, by stating that it affected not only the cities, but also the valley, and not only the people, but also the vegetation. The text also suggests that the judgment was deserved and justified, as it was proportional to the sin and the guilt of the cities and their inhabitants, who had corrupted and defiled the land that the LORD had given them.

The text then narrates the fate of Lot’s wife, who looked back from behind him, and became a pillar of salt. The text does not explain why Lot’s wife looked back, but it may have been for various reasons. She may have looked back out of curiosity, to see what was happening to the city. She may have looked back out of disbelief, to verify if the judgment was really taking place. She may have looked back out of sorrow, to mourn the loss of her home and her possessions. She may have looked back out of regret, to long for the life and the pleasures that she had left behind. She may have looked back out of rebellion, to disobey the angels’ command and to challenge their authority. In any case, her look back was a sign of her attachment and her affinity to the city, and her lack of faith and obedience to the LORD. Her look back also exposed her to the judgment that was falling on the city, and made her a partaker of its punishment. Her transformation into a pillar of salt may have been a literal and a physical change, or a metaphorical and a figurative expression, to indicate her death and her memorial. The salt may have also symbolized the preservation and the warning of her example, as well as the bitterness and the barrenness of her choice.

The main point of this part of the section is to show the judgment and the death of Lot’s wife, who failed to follow the angels’ instruction and to escape from the city. The text also shows the wrath and the justice of God, who destroyed the cities and their inhabitants, and who punished the disobedient and the unbelieving. The text also shows the grace and the mercy of God, who spared Zoar and Lot, and who provided a way of escape for those who trusted and obeyed Him. The text also points to Jesus, who is the greater Judge and Savior, who warned of the coming judgment, and who called people to repent and to follow Him.

The observation and the intercession of Abraham (verses 27–29)

The fourth and final part of this section relates the observation and the intercession of Abraham, who witnessed the destruction of the cities and who prayed for the salvation of Lot. The text states that Abraham went early in the morning to the place where he had stood before the LORD. This refers to the place where Abraham had interceded with the LORD for the righteous in the cities, and where he had bargained with the LORD to spare the cities if there were ten righteous people in them (Genesis 18:22–33). Abraham returned to the place of prayer, and looked toward Sodom and Gomorrah, and toward all the land of the plain. He saw the smoke of the land, which went up like the smoke of a furnace. The text implies that Abraham was curious and concerned about the fate of the cities, and especially of his nephew Lot, whom he loved and cared for. He saw the evidence of the judgment, and the devastation of the region. He saw the smoke, which was a sign of the fire and the sulfur that had consumed the cities and their inhabitants. He saw the smoke, which was also a sign of the wrath and the justice of God, who had executed His righteous sentence on the wicked and the rebellious. He saw the smoke, which was also a sign of the grace and the mercy of God, who had answered his prayer and spared his relative.

The text then states that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot had dwelt. The text emphasizes the role and the influence of Abraham, who was the friend and the servant of God, and who had pleaded with God for the righteous in the cities. The text also emphasizes the faithfulness and the goodness of God, who remembered Abraham, and who honored his request and his relationship. The text also emphasizes the grace and the power of God, who sent Lot out of the midst of the overthrow, and who delivered him from the judgment and the destruction. The text also implies that Lot was saved, not because of his own merit or his own effort, but because of God’s mercy and Abraham’s intercession. The text also implies that Lot was saved, not only from the physical death, but also from the spiritual death, and that he was counted as righteous by faith, as Abraham was (Genesis 15:6).

The main point of this part of the section is to show the observation and the intercession of Abraham, who witnessed the destruction of the cities and who prayed for the salvation of Lot. The text also shows the faith and the love of Abraham, who cared for the righteous and the wicked, and who sought the will and the glory of God. The text also shows the sovereignty and the righteousness of God, who judged the cities and their inhabitants, and who displayed His holiness and His justice. The text also shows the compassion and the grace of God, who spared Lot and his family, and who revealed His mercy and His salvation. The text also points to Jesus, who is the greater Abraham, who interceded with God for the salvation of the world, and who offered His own Son as the sacrifice for our sins (John 3:16; Romans 8:34).

Background and Context

Historical-cultural background: The historical-cultural background of this passage is the ancient Near East, where the book of Genesis was written by Moses around 1400 BC. Some of the aspects of this background are:

• The passage reflects the patriarchal culture of the time, where men had authority over women and children, and where the father was the head of the household. Lot, as the father of his daughters, offers them to the men of Sodom as a way of protecting his guests, which was considered a sacred duty of hospitality in that culture. This act, however, was morally reprehensible and showed Lot’s compromise with the wickedness of Sodom.
• The passage also reflects the covenantal relationship between God and Abraham, who was Lot’s uncle. God had promised to bless Abraham and his descendants, and to give them the land of Canaan as an inheritance. God also promised to judge the nations that oppressed or harmed Abraham’s family. The destruction of Sodom and Gomorrah was an example of God’s judgment on the wicked, and the rescue of Lot and his daughters was an example of God’s mercy and faithfulness to Abraham.
• The passage also reflects the cultural and religious practices of the Canaanites, who were the inhabitants of the land that God promised to Abraham. The Canaanites were idolatrous and immoral, and practiced various forms of sexual perversion, including homosexuality and incest. The men of Sodom, who were Canaanites, wanted to have sex with the angels, who appeared as men. Lot’s daughters, who had been influenced by the culture of Sodom, resorted to incest with their father to preserve their family line.

Differences in the Biblical audience understanding and ours:

• We live in a different cultural and historical context, where the norms and values of our society may differ from those of the ancient Near East. For example, we may not appreciate the importance of hospitality in that culture, or the gravity of the sin of Sodom. We may also have different views on gender roles, family relationships, and sexual ethics.
• We have a different perspective on the story of Genesis, as we have the benefit of the rest of the biblical revelation. We know that God’s plan of salvation was not thwarted by the sin of Sodom or Lot’s daughters, but was fulfilled in Jesus Christ, who is the descendant of Abraham and the Savior of the world. We also know that God’s judgment and mercy are not arbitrary, but are based on his holiness and love, and that he offers forgiveness and grace to all who repent and believe in him.
• We have a different response to the passage, as we are called to apply its lessons and principles to our own lives. We are challenged to examine our own hearts and actions, and to avoid the sins of Sodom and Lot’s daughters. We are also encouraged to trust in God’s promises and providence, and to seek his glory and will in all that we do.

The characters in the passage:

• The LORD, who is the sovereign and the righteous Judge of the world, and who decided to destroy Sodom and Gomorrah because of their wickedness. He also remembered Abraham, and spared Lot and his family, because of His grace and mercy.
• The two angels, who were the messengers and the agents of the LORD, and who came to Sodom to execute His judgment on the city. They also rescued Lot and his family from the city, and spared Zoar, where Lot had fled.
• Abraham, who was the friend and the servant of God, and who interceded with God for the righteous in the city. He also witnessed the destruction of the city, and prayed for the salvation of Lot, his nephew.
• Lot, who was Abraham’s nephew, and who lived in Sodom with his wife and two daughters. He was a righteous man, who welcomed the angels and protected them from the mob. He also hesitated and negotiated with the angels, and did not fully obey their instructions. He was saved from the judgment, not because of his own merit, but because of God’s mercy and Abraham’s intercession.
• Lot’s wife, who was Lot’s wife, and who escaped with him from the city. She disobeyed the angels’ command, and looked back at the city. She became a pillar of salt, as a sign of her attachment and her affinity to the city, and her lack of faith and obedience to the LORD.
• Lot’s daughters, who were Lot’s daughters, and who escaped with him from the city. They resorted to incest with their father, to preserve their family line. They became the mothers of the Moabites and the Ammonites, two nations that would later become enemies of Israel.
• The men of Sodom, who were the inhabitants of Sodom, and who were notorious for their wickedness and depravity. They wanted to rape the angels, and violated the sacred duty of hospitality. They were struck with blindness by the angels, and perished in the fire and the sulfur that rained on the city.
• Lot’s sons-in-law, who were engaged to Lot’s daughters, and who lived in Sodom. They did not believe Lot’s warning, and thought that he was joking. They did not heed his call, and perished in the city.
• The inhabitants of Gomorrah, who were the inhabitants of Gomorrah, and who were also wicked and depraved. They were not mentioned in the passage, but they were also destroyed by the fire and the sulfur that rained on the city.
• The inhabitants of Zoar, who were the inhabitants of Zoar, a small town near Sodom. They were spared from the judgment, not because of their own merit, but because of Lot’s request and the angels’ agreement.

Locations in the passage:

• Sodom, which was one of the cities of the plain, where Lot lived with his wife and two daughters. It was a prosperous and wealthy city, but also a wicked and depraved city, where homosexuality and other forms of sexual perversion were practiced. It was destroyed by the fire and the sulfur that rained from the LORD out of heaven, as a sign of God’s judgment and wrath.
• Gomorrah, which was another city of the plain, near Sodom. It was also a wicked and depraved city, and was also destroyed by the fire and the sulfur that rained from the LORD out of heaven, as a sign of God’s judgment and wrath.
• Zoar, which was a small town near Sodom, where Lot fled with his wife and two daughters. It was spared from the judgment, not because of its own merit, but because of Lot’s request and the angels’ agreement. It was also the place where Lot’s daughters got their father drunk and slept with him, to preserve their family line.
• The mountains, which were the place where the angels told Lot to flee, and where Abraham was dwelling. They represented the place of safety and refuge, where the LORD would protect and bless His people. They were also the place where the LORD appeared to Abraham, and made a covenant with him, and promised to give him the land of Canaan and a multitude of descendants.
• The valley, which was the place where Sodom and Gomorrah and the other cities of the plain were located. It represented the place of danger and judgment, where the LORD rained fire and sulfur and overthrew the cities and their inhabitants. It was also the place where Lot’s wife looked back and became a pillar of salt, as a sign of her disobedience and unbelief.

Historical significance of the locations:

• Sodom and Gomorrah are mentioned as examples of the wickedness and the judgment of the world, and as warnings of the coming judgment at the end of the age. They are also mentioned as contrasts to the righteousness and the salvation of God’s people, who are called to separate themselves from the world and to follow the LORD. They are also mentioned as symbols of the grace and the mercy of God, who spared Lot and his family, and who offers forgiveness and grace to all who repent and believe in Him.
• Zoar is mentioned as an example of the weakness and the fear of Lot, who did not trust the LORD and His promises, and who preferred to stay in the city, albeit a smaller and a less wicked one. It is also mentioned as an example of the patience and the condescension of the angels, who accommodated Lot’s request and spared the city for his sake. It is also mentioned as an example of the sinfulness and the depravity of Lot’s daughters, who resorted to incest with their father, and who became the ancestors of the enemies of Israel.
• The mountains are mentioned as an example of the faith and the obedience of Abraham, who followed the LORD and His commands, and who lived in the wilderness and the worship of the LORD. They are also mentioned as an example of the covenant and the blessing of the LORD, who appeared to Abraham and made a covenant with him, and who promised to give him the land of Canaan and a multitude of descendants. They are also mentioned as an example of the intercession and the love of Abraham, who prayed for the righteous in the city, and who witnessed the destruction of the city and the salvation of Lot.
• The valley is mentioned as an example of the judgment and the wrath of the LORD, who rained fire and sulfur and overthrew the cities and their inhabitants, and who displayed His holiness and His justice. It is also mentioned as an example of the disobedience and the unbelief of Lot’s wife, who looked back and became a pillar of salt, and who showed her attachment and her affinity to the city.

Context of the passage:

• The passage is part of the book of Genesis, which is the first book of the Bible, and which tells the story of the creation, the fall, the flood, the tower of Babel, and the patriarchs. The passage is part of the section that deals with the life of Abraham, who was the father of the nation of Israel, and the ancestor of Jesus Christ. The passage is also part of the section that deals with the destruction of Sodom and Gomorrah, and the rescue of Lot and his family.
• The passage is preceded by the chapter 18, where the LORD and the two angels appeared to Abraham, and where the LORD announced the birth of Isaac, and the judgment of Sodom and Gomorrah. The chapter also records the dialogue between the LORD and Abraham, where Abraham interceded with the LORD for the righteous in the city, and where the LORD agreed to spare the city if there were ten righteous people in it. The chapter ends with the departure of the LORD and the two angels, who went toward Sodom, while Abraham remained in the place where he had stood before the LORD.
• The passage is followed by the chapter 20, where Abraham moved to Gerar, and where he lied about his wife Sarah, and said that she was his sister. The chapter also records the encounter between Abimelech, the king of Gerar, and the LORD, who appeared to him in a dream, and warned him not to touch Sarah, because she was Abraham’s wife. The chapter also records the dialogue between Abimelech and Abraham, where Abimelech rebuked Abraham for his deception, and where Abraham explained his fear and his faith. The chapter ends with the restoration of Sarah to Abraham, and the healing of Abimelech and his household, who had been afflicted by the LORD because of Sarah.

Genre of the passage: The genre of the passage is narrative, which is a type of literature that tells a story, and that has characters, setting, plot, and point of view. The passage is a historical narrative, which is a type of narrative that tells a true and factual story, and that has a historical and theological purpose. The passage is also a prophetic narrative, which is a type of narrative that tells a story that reveals the will and the word of God, and that has a moral and eschatological message.

Structure of the passage:

• Genesis 19:1–3: Lot welcomes the angels into his home
• Genesis 19:4–11: The men of Sodom reveal the reason for God’s judgment on the city
• Genesis 19:12–23: Lot and his family are instructed to leave Sodom
• Genesis 19:24–26: The Lord’s judgment on Sodom and Gomorrah
• Genesis 19:27–29: The Lord remembered Abraham
• Genesis 19:30–38: Lot’s daughters reveal how much living in Sodom affected them

Grammar of the passage:

• The passage uses the third person point of view, which means that the narrator is not a character in the story, but an outside observer who tells what happens to the characters. The narrator uses the past tense, which means that the events of the story happened in the past, and are not happening in the present. The narrator also uses the omniscient perspective, which means that the narrator knows everything that happens in the story, and can reveal the thoughts and feelings of the characters, as well as the background and the context of the story.
• The passage uses various types of sentences, such as declarative, interrogative, imperative, and exclamatory. A declarative sentence is a sentence that makes a statement or gives information, such as “The two angels came to Sodom in the evening” (verse 1). An interrogative sentence is a sentence that asks a question or requests information, such as “Do you have anyone else here?” (verse 12). An imperative sentence is a sentence that gives a command or a request, such as “Do not look behind you” (verse 17). An exclamatory sentence is a sentence that expresses a strong emotion or a surprise, such as “Behold, this city is near enough to flee to, and it is a little one” (verse 20).
• The passage uses various types of clauses, such as independent, dependent, and relative. An independent clause is a clause that can stand alone as a complete sentence, such as “The LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven” (verse 24). A dependent clause is a clause that cannot stand alone as a complete sentence, but depends on another clause to complete its meaning, such as “when he overthrew the cities in which Lot had lived” (verse 29). A relative clause is a clause that modifies a noun or a pronoun, and is introduced by a relative pronoun, such as “who were engaged to marry his daughters” (verse 14).
• The passage uses various types of words, such as nouns, verbs, adjectives, adverbs, pronouns, prepositions, conjunctions, and interjections. A noun is a word that names a person, place, thing, or idea, such as “angels”, “Sodom”, “door”, or “mercy”. A verb is a word that shows an action, a state, or an occurrence, such as “came”, “surrounded”, “looked”, or “became”. An adjective is a word that modifies a noun or a pronoun, such as “two”, “wicked”, “blind”, or “small”. An adverb is a word that modifies a verb, an adjective, or another adverb, such as “strongly”, “quickly”, “behind”, or “greatly”. A pronoun is a word that takes the place of a noun or a noun phrase, such as “he”, “they”, “it”, or “who”. A preposition is a word that shows the relationship between a noun or a pronoun and another word in the sentence, such as “in”, “to”, “from”, or “of”. A conjunction is a word that connects words, phrases, or clauses, such as “and”, “or”, “but”, or “because”. An interjection is a word that expresses a sudden emotion or a surprise, such as “behold”, “alas”, or “oh”.

Logical progression in the passage: The passage follows a chronological order, which means that the events of the story are told in the order that they happened in time. The passage begins with the arrival of the angels in Sodom in the evening, and ends with the observation of Abraham in the morning. The passage also follows a causal order, which means that the events of the story are linked by cause and effect relationships. The passage shows how the actions and the decisions of the characters led to certain consequences and outcomes. For example, the wickedness of the men of Sodom caused the judgment of the LORD, the hospitality of Lot caused the protection of the angels, the hesitation of Lot caused the intervention of the angels, the request of Lot caused the sparing of Zoar, the look of Lot’s wife caused her death, and the intercession of Abraham caused the salvation of Lot.

Unusual or unexpected:

• The appearance of the angels, who looked like men, but had supernatural powers and authority.
• The offer of Lot, who was willing to give his daughters to the mob, to protect his guests.
• The blindness of the men of Sodom, who were struck by the angels, but did not stop their wickedness.
• The negotiation of Lot, who did not want to go to the mountains, but asked to go to Zoar.
• The transformation of Lot’s wife, who became a pillar of salt, when she looked back at the city.
• The incest of Lot’s daughters, who got their father drunk and slept with him, to preserve their family line.

Paradoxes in the passage:

• The judgment and the mercy of God, who destroyed the cities and their inhabitants, but spared Lot and his family.
• The righteousness and the weakness of Lot, who welcomed and protected the angels, but hesitated and negotiated with them.
• The hospitality and the hostility of Lot, who offered his guests a feast, but offered his daughters to the mob.
• The blindness and the sight of the men of Sodom, who were physically blind, but spiritually blind as well.
• The life and the death of Lot’s wife, who escaped from the city, but died because of her look.
• The preservation and the destruction of Lot’s daughters, who preserved their family line, but destroyed their moral integrity.

Author’s purpose:

• Show the contrast between the wickedness of Sodom and Gomorrah and the righteousness of Abraham and Lot, and the consequences of their choices.
• Show the sovereignty and the righteousness of God, who judged the cities and their inhabitants, and who displayed His holiness and His justice.
• Show the compassion and the grace of God, who spared Lot and his family, and who revealed His mercy and His salvation.
• Show the faith and the love of Abraham, who interceded with God for the righteous in the city, and who witnessed the destruction of the city and the salvation of Lot.
• Show the weakness and the fear of Lot, who hesitated and negotiated with the angels, and who did not fully obey their instructions.
• Show the disobedience and the unbelief of Lot’s wife, who looked back and became a pillar of salt, and who showed her attachment and her affinity to the city.
• Show the sinfulness and the depravity of Lot’s daughters, who resorted to incest with their father, and who became the ancestors of the enemies of Israel.
• Show the warning and the hope of the coming judgment and the coming Savior, who is Jesus Christ, the descendant of Abraham and the Savior of the world.

Themes and topics

Main themes or sub-themes:

• The wickedness and the judgment of the world. The passage shows the depravity and the rebellion of the people of Sodom and Gomorrah, who violated the moral and the natural order of God, and who oppressed and harmed the righteous. The passage also shows the wrath and the justice of God, who destroyed the cities and their inhabitants, and who displayed His holiness and His sovereignty. Some of the biblical verses that relate to this theme are: Genesis 6:5–7; Psalm 9:16–17; Romans 1:18–32; 2 Peter 2:4–10; Jude 1:7; Revelation 20:11–15.
• The righteousness and the salvation of God’s people. The passage shows the faith and the obedience of Abraham and Lot, who welcomed and protected the angels, and who interceded and fled from the city. The passage also shows the grace and the mercy of God, who spared Lot and his family, and who revealed His compassion and His providence. Some of the biblical verses that relate to this theme are: Genesis 15:6; Hebrews 11:8–19; 2 Corinthians 6:14–18; 1 Thessalonians 5:9–10; 2 Timothy 4:18; Hebrews 13:2.
• The weakness and the sinfulness of human nature. The passage shows the hesitation and the compromise of Lot, who offered his daughters to the mob, and who did not want to go to the mountains. The passage also shows the disobedience and the unbelief of Lot’s wife, who looked back at the city, and became a pillar of salt. The passage also shows the depravity and the folly of Lot’s daughters, who resorted to incest with their father, and became the mothers of the enemies of Israel. Some of the biblical verses that relate to this theme are: Genesis 3:1–7; Psalm 51:5; Romans 3:10–18; Romans 7:14–25; James 1:13–15; 1 John 1:8–10.

Main message of the passage: The main overall message of the passage is to show the contrast between the wickedness of Sodom and Gomorrah and the righteousness of Abraham and Lot, and the consequences of their choices. The passage also shows the sovereignty and the righteousness of God, who judged the cities and their inhabitants, and who displayed His holiness and His justice. The passage also shows the compassion and the grace of God, who spared Lot and his family, and who revealed His mercy and His salvation. The passage also points to the warning and the hope of the coming judgment and the coming Savior, who is Jesus Christ, the descendant of Abraham and the Savior of the world.

Main argument of the passage: The main argument of the passage is that God is the sovereign and the righteous Judge of the world, who punishes the wicked and saves the righteous, and who calls His people to separate themselves from the world and to follow Him. The purpose of the argument is to challenge and to encourage the readers to examine their own hearts and actions, and to avoid the sins of Sodom and Lot’s daughters. The purpose of the argument is also to inspire and to comfort the readers to trust in God’s promises and providence, and to seek His glory and will in all that they do.

Theological traditions and themes from the passage:

• The Exodus, which is the story of God’s deliverance of His people from the bondage of Egypt, and His guidance of them to the Promised Land. The passage alludes to the Exodus by showing the parallel between the destruction of Sodom and Gomorrah and the plagues of Egypt, and the parallel between the rescue of Lot and his family and the rescue of the Israelites and their crossing of the Red Sea. The passage also alludes to the Exodus by showing the contrast between the obedience and the faith of Abraham and Lot, and the disobedience and the unbelief of Lot’s wife and the Israelites, who looked back and longed for Egypt. Some of the biblical verses that relate to this theme are: Exodus 7–12; Exodus 14–15; Exodus 16:2–3; Numbers 14:1–4; Deuteronomy 29:23; Psalm 78:12–55; 1 Corinthians 10:1–13.
• The Covenant, which is the agreement and the relationship between God and His people, based on His promises and their obedience. The passage alludes to the Covenant by showing the fulfillment of God’s promise to Abraham, to bless him and his descendants, and to give them the land of Canaan as an inheritance. The passage also alludes to the Covenant by showing the role and the influence of Abraham, who was the father of the nation of Israel, and the ancestor of Jesus Christ. The passage also alludes to the Covenant by showing the responsibility and the privilege of God’s people, to be a blessing to the nations, and to be a witness to His character and His deeds. Some of the biblical verses that relate to this theme are: Genesis 12:1–3; Genesis 15:1–21; Genesis 17:1–14; Genesis 18:16–33; Genesis 22:15–18; Galatians 3:6–29; Hebrews 6:13–20.
• The Creation, which is the act and the work of God, who made the heavens and the earth, and everything in them, and who declared them good. The passage alludes to the Creation by showing the contrast between the order and the beauty of God’s creation, and the disorder and the ugliness of human sin. The passage also alludes to the Creation by showing the parallel between the destruction of Sodom and Gomorrah and the flood, and the parallel between the rescue of Lot and his family and the rescue of Noah and his family. The passage also alludes to the Creation by showing the reversal and the restoration of God’s creation, from the chaos and the curse of sin, to the new creation and the blessing of salvation. Some of the biblical verses that relate to this theme are: Genesis 1–2; Genesis 6–9; Isaiah 65:17–25; Romans 8:18–25; 2 Peter 3:1–13; Revelation 21–22.

Echos and clarifications:

• The passage echoes and clarifies the earlier passage of Genesis 18, where the LORD and the two angels appeared to Abraham, and where the LORD announced the birth of Isaac, and the judgment of Sodom and Gomorrah. The passage clarifies the reason and the method of the judgment, and the outcome and the effect of the intercession. The passage also echoes and clarifies the earlier passage of Genesis 13, where Lot and Abraham separated, and where Lot chose the plain of Jordan, and pitched his tent toward Sodom. The passage clarifies the consequence and the cost of Lot’s choice, and the contrast and the difference between Lot and Abraham.
• The passage is echoed and developed in the later passage of Deuteronomy 29, where Moses reminded the Israelites of the covenant that God made with them, and warned them of the curses that would come upon them if they disobeyed God and followed other gods. The passage used the example of Sodom and Gomorrah, and the fire and the sulfur that the LORD rained upon them, as a warning and a lesson for the Israelites, to not provoke the LORD to anger, and to not turn away from Him. The passage also used the example of Lot and his family, and the mercy and the grace that the LORD showed to them, as an encouragement and a hope for the Israelites, to love the LORD and to keep His commandments.
• The passage is echoed and developed in the later passage of Luke 17, where Jesus taught His disciples about the coming of the kingdom of God, and the signs and the events that would precede it. The passage used the example of Sodom and Gomorrah, and the fire and the sulfur that rained from heaven, as a comparison and a prophecy for the coming judgment and the destruction of the world. The passage also used the example of Lot and his family, and the warning and the instruction that the angels gave to them, as a parable and a lesson for His disciples, to not be attached and distracted by the things of the world, and to be ready and alert for His return.

This passage was included in the book to:

• Show the contrast between the wickedness of Sodom and Gomorrah and the righteousness of Abraham and Lot, and the consequences of their choices.
• Show the sovereignty and the righteousness of God, who judged the cities and their inhabitants, and who displayed His holiness and His justice.
• Show the compassion and the grace of God, who spared Lot and his family, and who revealed His mercy and His salvation.
• Show the faith and the love of Abraham, who interceded with God for the righteous in the city, and who witnessed the destruction of the city and the salvation of Lot.
• Show the weakness and the fear of Lot, who hesitated and negotiated with the angels, and who did not fully obey their instructions.
• Show the disobedience and the unbelief of Lot’s wife, who looked back and became a pillar of salt, and who showed her attachment and her affinity to the city.
• Show the sinfulness and the depravity of Lot’s daughters, who resorted to incest with their father, and who became the ancestors of the enemies of Israel.
• Show the warning and the hope of the coming judgment and the coming Savior, who is Jesus Christ, the descendant of Abraham and the Savior of the world.

Theological truths communicated in this passage:

• God is the sovereign and the righteous Judge of the world, who punishes the wicked and saves the righteous, and who calls His people to separate themselves from the world and to follow Him.
• God is the faithful and the gracious Covenant Maker and Keeper, who remembers His promises and His people, and who blesses them with His presence and His provision.
• God is the compassionate and the merciful Savior, who spares and delivers His people from the wrath to come, and who offers forgiveness and grace to all who repent and believe in Him.
• God is the holy and the just Creator, who made the heavens and the earth, and everything in them, and who declared them good, and who restores and renews His creation from the chaos and the curse of sin.
• Humanity is sinful and depraved, and in need of God’s salvation, and unable to save themselves by their own merit or effort.
• Humanity is also made in the image and likeness of God, and capable of faith and obedience, and called to be a blessing to the nations, and to be a witness to God’s character and deeds.
• Jesus Christ is the descendant of Abraham and the Savior of the world, who fulfilled the promises and the prophecies of the Old Testament, and who died and rose again for our sins, and who will come again to judge the living and the dead, and to establish His kingdom of righteousness and peace.

Key terms

• The key terms for Genesis 19 are: angels, Sodom, Gomorrah, Lot, Lot’s wife, Lot’s daughters, Zoar, fire, sulfur, pillar, salt, Moab, Ammon.
• These terms are identified as key because they are the main characters, places, and objects in the passage, and they have significant meanings and implications for the story and the message of the passage. These terms also have connections and references to other parts of the Bible, and they reveal important aspects of God’s character and His plan of salvation.

The key terms are listed and defined as follows:

• Angels: מַלְאָךְ (malak), H4397. In the Bible, angels are supernatural beings who serve as messengers and agents of God, and who perform various tasks and functions according to His will. Angels are mentioned over 300 times in the Bible. The Hebrew word מַלְאָךְ (malak) is used to refer to angels and it appears 214 times in the Old Testament. The Greek word “angelos” is used to refer to angels and it appears 175 times in the New Testament. Some references for angels include: Genesis 16:7–13; Psalm 91:11–12; Daniel 6:22; Matthew 1:20–21; Luke 1:26–38; Hebrews 1:14; Revelation 22:8–9.
• Sodom: סְדֹם (sedom), H5467. In the Bible, Sodom was one of the cities of the plain, where Lot lived with his wife and two daughters. It was a prosperous and wealthy city, but also a wicked and depraved city, where homosexuality and other forms of sexual perversion were practiced. It was destroyed by the fire and the sulfur that rained from the LORD out of heaven, as a sign of God’s judgment and wrath. Sodom is mentioned over 50 times in the Bible. The Hebrew word סְדֹם (sedom) is used to refer to Sodom and it appears 48 times in the Old Testament. The Greek word “Sodoma” is used to refer to Sodom and it appears 10 times in the New Testament. Some references for Sodom include: Genesis 13:10–13; Genesis 18:20–21; Genesis 19:1–29; Deuteronomy 29:23; Isaiah 1:9–10; Ezekiel 16:49–50; Matthew 10:14–15; 2 Peter 2:6–8; Jude 1:7.
• Gomorrah: עֲמֹרָה (amorah), H6017. In the Bible, Gomorrah was another city of the plain, near Sodom. It was also a wicked and depraved city, and was also destroyed by the fire and the sulfur that rained from the LORD out of heaven, as a sign of God’s judgment and wrath. Gomorrah is mentioned over 20 times in the Bible. The Hebrew word עֲמֹרָה (amorah) is used to refer to Gomorrah and it appears 19 times in the Old Testament. The Greek word “Gomorra” is used to refer to Gomorrah and it appears 5 times in the New Testament. Some references for Gomorrah include: Genesis 13:10; Genesis 18:20–21; Genesis 19:24–28; Deuteronomy 29:23; Isaiah 1:9–10; Jeremiah 23:14; Matthew 10:14–15; 2 Peter 2:6; Jude 1:7.
• Lot: לוֹט (lot), H3876. In the Bible, Lot was Abraham’s nephew, and the son of Haran. He accompanied Abraham when he left Ur of the Chaldeans, and when he entered the land of Canaan. He separated from Abraham and chose the plain of Jordan, and pitched his tent toward Sodom. He was a righteous man, who welcomed and protected the angels, and who interceded and fled from the city. He was saved from the judgment, not because of his own merit, but because of God’s mercy and Abraham’s intercession. He became the father of the Moabites and the Ammonites, through his daughters. Lot is mentioned over 30 times in the Bible. The Hebrew word לוֹט (lot) is used to refer to Lot and it appears 32 times in the Old Testament. The Greek word “Lot” is used to refer to Lot and it appears 4 times in the New Testament. Some references for Lot include: Genesis 11:27–31; Genesis 13:5–13; Genesis 14:12–16; Genesis 19:1–38; 2 Peter 2:7–8; Luke 17:28–32.
• Lot’s wife: אֵשֶׁת לוֹט (eshet lot), H802 H3876. In the Bible, Lot’s wife was Lot’s wife, and the mother of his two daughters. She escaped with him from the city, but disobeyed the angels’ command, and looked back at the city. She became a pillar of salt, as a sign of her attachment and her affinity to the city, and her lack of faith and obedience to the LORD. Lot’s wife is mentioned 3 times in the Bible. The Hebrew phrase אֵשֶׁת לוֹט (eshet lot) is used to refer to Lot’s wife and it appears 2 times in the Old Testament. The Greek word “gune” is used to refer to Lot’s wife and it appears 1 time in the New Testament. Some references for Lot’s wife include: Genesis 19:15–17; Genesis 19:26; Luke 17:32.
• Lot’s daughters: בְּנוֹת לוֹט (benot lot), H1323 H3876. In the Bible, Lot’s daughters were Lot’s daughters, and the survivors of his family. They escaped with him from the city, and fled to Zoar, and then to a cave. They resorted to incest with their father, to preserve their family line. They became the mothers of the Moabites and the Ammonites, two nations that would later become enemies of Israel. Lot’s daughters are mentioned 7 times in the Bible. The Hebrew phrase בְּנוֹת לוֹט (benot lot) is used to refer to Lot’s daughters and it appears 7 times in the Old Testament. There is no equivalent word or phrase for Lot’s daughters in the New Testament. Some references for Lot’s daughters include: Genesis 19:8; Genesis 19:12–16; Genesis 19:30–38.
• Zoar: צֹעַר (tsoar), H6820. In the Bible, Zoar was a small town near Sodom, where Lot fled with his wife and two daughters. It was spared from the judgment, not because of its own merit, but because of Lot’s request and the angels’ agreement. It was also the place where Lot’s daughters got their father drunk and slept with him, to preserve their family line. Zoar is mentioned 10 times in the Bible. The Hebrew word צֹעַר (tsoar) is used to refer to Zoar and it appears 10 times in the Old Testament. There is no equivalent word for Zoar in the New Testament. Some references for Zoar include: Genesis 13:10; Genesis 14:2; Genesis 14:8; Genesis 19:20–23; Genesis 19:30; Deuteronomy 34:3; Isaiah 15:5; Jeremiah 48:34.
• Fire: אֵשׁ (esh), H784. In the Bible, fire represents various things, such as the presence and the power of God, the judgment and the wrath of God, the purification and the refinement of God’s people, and the illumination and the guidance of God’s word. Fire is mentioned over 500 times in the Bible. The Hebrew word אֵשׁ (esh) is used to refer to fire and it appears 373 times in the Old Testament. The Greek word “pur” is used to refer to fire and it appears 74 times in the New Testament. Some references for fire include: Genesis 15:17; Exodus 3:2; Exodus 13:21; Leviticus 10:1–2; 1 Kings 18:38; Isaiah 6:6–7; Daniel 3:25; Matthew 3:11–12; Acts 2:3–4; Hebrews 12:29; Revelation 20:9–10.
• Sulfur: גָּפְרִית (goprit), H1614. In the Bible, sulfur is a mineral that burns with a strong and unpleasant smell, and that is associated with the judgment and the destruction of the wicked. Sulfur is mentioned 7 times in the Bible. The Hebrew word גָּפְרִית (goprit) is used to refer to sulfur and it appears 7 times in the Old Testament. The Greek word “theion” is used to refer to sulfur and it appears 7 times in the New Testament. Some references for sulfur include: Genesis 19:24; Deuteronomy 29:23; Job 18:15; Psalm 11:6; Isaiah 30:33; Ezekiel 38:22; Revelation 14:10.
• Pillar: מַצֵּבָה (matsebah), H4676. In the Bible, a pillar is a stone or a metal column that is erected as a monument or a memorial, and that sometimes serves as a place of worship or a symbol of authority. A pillar can also refer to a person or a thing that provides support or stability. A pillar is mentioned over 100 times in the Bible. The Hebrew word מַצֵּבָה (matsebah) is used to refer to a pillar and it appears 36 times in the Old Testament. The Greek word “stulos” is used to refer to a pillar and it appears 4 times in the New Testament. Some references for pillar include: Genesis 28:18–22; Exodus 13:21–22; Judges 16:25–30; 1 Kings 7:15–22; Psalm 75:3; Galatians 2:9; Revelation 3:12.
• Salt: מֶלַח (melach), H4417. In the Bible, salt is a mineral that is used for various purposes, such as seasoning, preserving, purifying, and covenanting. Salt can also represent various things, such as wisdom, faithfulness, corruption, and judgment. Salt is mentioned over 40 times in the Bible. The Hebrew word מֶלַח (melach) is used to refer to salt and it appears 32 times in the Old Testament. The Greek word “halas” is used to refer to salt and it appears 11 times in the New Testament. Some references for salt include: Leviticus 2:13; Numbers 18:19; 2 Kings 2:19–22; Job 6:6; Matthew 5:13; Mark 9:49–50; Luke 14:34–35; Colossians 4:6.
• Moab: מוֹאָב (moab), H4124. In the Bible, Moab was a nation that descended from Lot’s eldest daughter, who bore a son by her father, and named him Moab. Moab was located east of the Dead Sea, and was often in conflict with Israel. Moab was also the place where Ruth, the great-grandmother of David, came from. Moab is mentioned over 180 times in the Bible. The Hebrew word מוֹאָב (moab) is used to refer to Moab and it appears 181 times in the Old Testament. The Greek word “Moab” is used to refer to Moab and it appears 2 times in the New Testament. Some references for Moab include: Genesis 19:37; Numbers 22:1–41; Ruth 1:1–22; 2 Samuel 8:2; Isaiah 15:1–9; Jeremiah 48:1–47; Matthew 1:5; Revelation 12:6.
• Ammon: עַמּוֹן (ammon), H5983. In the Bible, Ammon was a nation that descended from Lot’s younger daughter, who bore a son by her father, and named him Ben-ammi, meaning “son of my people”. Ammon was located east of the Jordan river, and was also often in conflict with Israel. Ammon is mentioned over 100 times in the Bible. The Hebrew word עַמּוֹן (ammon) is used to refer to Ammon and it appears 105 times in the Old Testament. The Greek word “Ammon” is used to refer to Ammon and it appears 1 time in the New Testament. Some references for Ammon include: Genesis 19:38; Judges 10:6–18; 1 Samuel 11:1–15; 2 Samuel 10:1–19; 1 Kings 11:5–7; Jeremiah 49:1–6; Ezekiel 25:1–7; Mark 3:8.

There are some words in this passage that are used for the first time in the Bible and are of great importance later in the Bible. Some of them are:

• Sodom and Gomorrah: These are the names of the two cities that were destroyed by God for their wickedness, and that became symbols of the judgment and the wrath of God, and warnings of the coming judgment at the end of the age. These names are used for the first time in Genesis 10:19, where they are listed among the cities of the Canaanites. They are also used for the last time in Revelation 11:8, where they are figuratively applied to the great city where the two witnesses are killed, and where the Lord was crucified, which is Jerusalem.
• Zoar: This is the name of the small town where Lot fled with his wife and two daughters, and that was spared from the judgment, not because of its own merit, but because of Lot’s request and the angels’ agreement. This name is used for the first time in Genesis 13:10, where it is called Bela, and where it is described as a city of the plain. It is also used for the last time in Isaiah 15:5, where it is mentioned as a place of refuge and lamentation for the Moabites, who were fleeing from the judgment of God.
• Pillar: This is the word that is used to describe the transformation of Lot’s wife, who became a pillar of salt, when she looked back at the city. This word is used for the first time in Genesis 19:26, where it is a sign of her disobedience and unbelief, and a warning to others not to look back or stop in the valley. It is also used for the last time in Revelation 3:12, where it is a promise to the overcomers, who will be made pillars in the temple of God, and who will never go out of it.

Translation

There are some plays on words in this passage, such as:

• One possible figure of speech is in verse 8, where Lot offers his two daughters to the men of Sodom, saying, “Let me bring them out to you, and do to them as you please.” Some scholars suggest that this is a euphemism for sexual intercourse, similar to the expression “to know” in verse 51 This would imply that Lot was willing to sacrifice his daughters’ virginity and honor to protect his guests, who were actually angels.
• Another possible figure of speech is in verse 14, where Lot speaks to his sons-in-law, who were pledged to marry his daughters, and says, “Up, get out of this place; for the Lord will destroy the city.” The phrase “up, get out” is literally “arise, go out” in Hebrew, and it is often used as an imperative to urge someone to take action2 This would indicate that Lot was trying to warn his sons-in-law of the impending judgment and urge them to flee with him.
• A play on words is in verse 22, where the angel tells Lot to escape to the town of Zoar, saying, “For I cannot do anything until you arrive there.” The name Zoar means “small” or “insignificant” in Hebrew, and it may be a pun on the fact that the town was spared from destruction because of its small size and population3 This would suggest that God’s mercy extended even to the least of the cities of the plain, and that Lot’s presence there was a condition for its preservation.

Literary devices:

• A hyperbole is an exaggerated statement that is not meant to be taken literally. An example of hyperbole is in verse 4, where it says that “all the men from every part of the city of Sodom — both young and old — surrounded the house.” This is obviously an exaggeration, since not every single male in the city could have participated in the mob. The purpose of this hyperbole is to emphasize the extent and intensity of the wickedness of Sodom, and to contrast it with the hospitality and righteousness of Lot4
• A metaphor is a figure of speech that compares two things that are not alike, without using the words “like” or “as.” An example of metaphor is in verse 17, where the angel tells Lot, “Flee for your life!” The word “life” here is a metaphor for Lot’s safety and well-being, since his life was in danger if he stayed in the city. The purpose of this metaphor is to convey the urgency and seriousness of the situation, and to motivate Lot to act quickly5
• A simile is a figure of speech that compares two things that are not alike, using the words “like” or “as.” An example of simile is in verse 26, where it says that Lot’s wife “looked back, and she became a pillar of salt.” The word “salt” here is a simile for the white and crystalline appearance of her body after being consumed by the fire and brimstone. The purpose of this simile is to describe the fate of Lot’s wife, who disobeyed the angel’s command and showed her attachment to the sinful city6

How other translations make the translation:

Different Bible translations use different words or phrases in the translation, depending on various factors such as the source text, the translation philosophy, the target audience, and the linguistic and cultural context. For example, in verse 5, the New International Version (NIV) translates the Hebrew word “yada” as “have sex with,” while the King James Version (KJV) translates it as “know.” The NIV uses a more explicit and modern term, while the KJV uses a more euphemistic and archaic term. The reason for this difference is that the NIV aims to be more clear and accurate in conveying the meaning of the original text, while the KJV aims to be more faithful and literal in reproducing the words of the original text7

Another example is in verse 8, where the NIV translates the Hebrew word “yatsag” as “came under the protection of,” while the KJV translates it as “came under the shadow of.” The NIV uses a more dynamic and interpretive term, while the KJV uses a more static and literal term. The reason for this difference is that the NIV tries to capture the sense and implication of the original text, while the KJV tries to preserve the form and structure of the original text8

Repetition of words, phrases, and concepts:

• The word “destroy” or its derivatives is repeated seven times in this chapter, in verses 13, 14, 15, 17, 24, 25, and 29. This repetition shows the importance and certainty of God’s judgment on Sodom and Gomorrah, and the severity and extent of their destruction9
• Another example is the phrase “looked back” or its derivatives, which is repeated three times in this chapter, in verses 17, 21, and 26. This repetition shows the contrast between Lot, who obeyed the angel’s command not to look back, and his wife, who disobeyed and suffered the consequences. It also shows the theme of detachment from the world and attachment to God, which is relevant for the Christian life.

Some of the words that don’t translate well are:

• One word that does not translate well is the Hebrew word “hamas,” which appears in verse 9. This word is usually translated as “violence” or “wrong” in English, but it has a broader and deeper meaning in Hebrew. It refers to any kind of injustice, oppression, cruelty, or wickedness that violates God’s moral order and harms others. It is a key word in the Bible that describes the sinfulness of humanity and the reason for God’s judgment.
• Another word that does not translate well is the Hebrew word “zoar,” which is the name of the town where Lot fled to in verse 22. This word is a proper noun in English, but it is also a common noun in Hebrew, meaning “small” or “insignificant.” As mentioned earlier, it may be a pun on the fact that the town was spared from destruction because of its small size and population3 It is also a contrast to the name of the city of Sodom, which means “burning” or “scorching” in Hebrew, and which was consumed by fire and brimstone.

Some of the other translation issues include:

• One translation issue is the identification of the two angels who visited Lot in verse 1. Some translations, such as the NIV and the New Living Translation (NLT), use the word “angels” to translate the Hebrew word “malakim,” while others, such as the KJV and the English Standard Version (ESV), use the word “men.” The reason for this difference is that the Hebrew word “malakim” can mean either “angels” or “messengers,” depending on the context. In this case, the context suggests that they were supernatural beings, since they performed miraculous acts, such as blinding the men of Sodom and rescuing Lot and his family. However, they also appeared in human form, since they ate, slept, and spoke with Lot and others. Therefore, both translations are possible, but the word “angels” may be more clear and accurate.
• Another translation issue is the interpretation of the phrase “sons-in-law, who were pledged to marry his daughters” in verse 14. Some translations, such as the NIV and the NLT, use this phrase to translate the Hebrew words “chathan” and “lakach,” while others, such as the KJV and the ESV, use the phrase “sons-in-law, which married his daughters.” The reason for this difference is that the Hebrew words “chathan” and “lakach” can mean either “to be betrothed” or “to be married,” depending on the context. In this case, the context is ambiguous, since it is not clear whether Lot had two or four daughters, and whether his daughters were already married or only engaged to their husbands. Therefore, both translations are possible, but the phrase “who were pledged to marry his daughters” may be more consistent and plausible.

Seeing Jesus

This passage does not point directly to Jesus or explicitly mention any of His titles. However, some scholars suggest that the Lord who appeared to Abraham in chapter 18 and who rained fire and brimstone on Sodom and Gomorrah in chapter 19 may be a pre-incarnate appearance of Jesus, also known as a theophany or a Christophany12 If this is the case, then the Lord in this passage may be a manifestation of the Son of God, who later became flesh and dwelt among us (John 1:14).

There are some things in this passage that foreshadow or anticipate Jesus. Here are some examples:

• Lot, who was a righteous man living among the wicked (2 Pet. 2:7–8), may foreshadow Jesus, who was the only sinless person in a sinful world (Heb. 4:15). Lot’s hospitality to the angels may foreshadow Jesus’ ministry to the strangers and outcasts (Matt. 25:35–40). Lot’s intercession for Zoar may foreshadow Jesus’ intercession for His people (Heb. 7:25). Lot’s deliverance from the destruction may foreshadow Jesus’ deliverance from death (Acts 2:24).
• The angels, who were sent by God to rescue Lot and his family, may foreshadow Jesus, who was sent by God to save His people from their sins (Matt. 1:21). The angels’ warning to Lot and his family not to look back may foreshadow Jesus’ warning to His disciples not to love the world or the things in the world (1 John 2:15–17). The angels’ protection of Lot and his family from the fire and brimstone may foreshadow Jesus’ protection of His people from the wrath of God (Rom. 5:9).
• The fire and brimstone, which were the instruments of God’s judgment on Sodom and Gomorrah, may foreshadow the lake of fire, which is the final destination of the wicked and the devil (Rev. 20:10, 15). The fire and brimstone may also foreshadow the baptism of fire, which is the purification and empowerment of the righteous by the Holy Spirit (Matt. 3:11–12).

This passage does imply the need for a Savior, who can deliver His people from the wrath of God and the corruption of the world. This need is fulfilled by Jesus, who is the Lamb of God who takes away the sin of the world (John 1:29).

Interpretation

Denominational Differences:

There are some denominational differences in the interpretation of this passage, especially regarding the nature and extent of the sin of Sodom and Gomorrah, and the implications for the ethics of homosexuality. Here are some examples of different views held by different Christian groups:

• Traditional view: This view holds that the sin of Sodom and Gomorrah was primarily homosexuality, and that God’s judgment on them was a condemnation of this practice. This view is based on the literal reading of Genesis 19:5, where the men of Sodom demanded to have sex with the angelic visitors, and on the references to Sodom and Gomorrah in other biblical passages, such as Jude 1:7 and 2 Peter 2:6–10, where they are examples of sexual immorality and perversion. This view is held by most conservative Protestants, such as some Baptists, Evangelicals, and Fundamentalists, as well as by some Catholics and Orthodox Christians12.
• Revisionist view: This view holds that the sin of Sodom and Gomorrah was not homosexuality, but inhospitality, violence, oppression, and injustice. This view is based on the historical and cultural context of Genesis 19, where the men of Sodom violated the sacred duty of hospitality and threatened to rape the angelic visitors, and on the references to Sodom and Gomorrah in other biblical passages, such as Ezekiel 16:49–50 and Matthew 10:14–15, where they are examples of pride, greed, neglect of the poor, and rejection of God’s messengers. This view is held by some liberal Protestants, such as some Anglicans, Lutherans, and Methodists, as well as by some religious homosexuals34.
• Alternative view: This view holds that the sin of Sodom and Gomorrah was both homosexuality and inhospitality, and that God’s judgment on them was a condemnation of both practices. This view is based on the recognition that Genesis 19:5 involves both sexual and violent aspects, and that the references to Sodom and Gomorrah in other biblical passages involve both moral and social aspects. This view is held by some moderate Protestants, such as some Presbyterians, Reformed, and Mennonites, as well as by some Catholics and Orthodox Christians56.

Doctrinal foundations:

This passage is foundational for some Church Doctrines, such as the doctrine of God’s justice, the doctrine of human depravity, and the doctrine of divine mercy. Here are some references to some other important biblical passages that are used for the construction of these doctrines:

• The doctrine of God’s justice: This doctrine teaches that God is righteous and holy, and that He judges and punishes sin according to His law and standards. This doctrine is based on passages such as Psalm 89:14, Romans 2:5–11, and Revelation 20:11–15, where God is described as the Judge of all the earth, who renders to each one according to his deeds, and who casts the wicked into the lake of fire.
• The doctrine of human depravity: This doctrine teaches that human beings are sinful and corrupt by nature, and that they are unable to please God or choose good without His grace. This doctrine is based on passages such as Psalm 51:5, Romans 3:9–20, and Ephesians 2:1–3, where human beings are described as born in sin, under the power of sin, and dead in trespasses and sins.
• The doctrine of divine mercy: This doctrine teaches that God is compassionate and gracious, and that He saves and forgives sinners by His grace and mercy. This doctrine is based on passages such as Psalm 103:8–14, John 3:16–17, and Titus 3:4–7, where God is described as slow to anger and abounding in love, who gave His only Son to die for the world, and who saved us by His kindness and mercy.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• This passage tells us that God is just, and that He judges and punishes sin according to His righteousness and holiness. He does not tolerate or overlook the wickedness and rebellion of humanity, but He executes His wrath and vengeance on the ungodly. He is also sovereign, and He has the power and authority to destroy and overthrow the cities and nations that oppose Him and His will. He is also faithful, and He keeps His promises and covenants with His people. He does not forget or forsake those who belong to Him, but He remembers and rescues them from the destruction.

What does this passage tell us about man?

• This passage tells us that man is sinful, and that he is corrupted and depraved by nature. He is inclined to evil and violence, and he is hostile and rebellious against God and His law. He is also blind, and he is unable to see or acknowledge his sin and guilt. He is also stubborn, and he is unwilling to repent and obey God’s commands. He is also foolish, and he is easily deceived and tempted by the world and its pleasures. He is also weak, and he is unable to save himself or others from the wrath of God and the corruption of the world.

What does this passage demand of me?

• This passage demands of me to fear God, and to respect and reverence Him as the Judge and the Sovereign of all the earth. It also demands of me to hate sin, and to avoid and resist the evil and wickedness that surrounds me and that dwells within me. It also demands of me to obey God, and to follow and submit to His commands and instructions. It also demands of me to trust God, and to rely and depend on His grace and mercy for my salvation and deliverance. It also demands of me to love God, and to worship and serve Him with all my heart, soul, mind, and strength.

How should this passage change the way I relate to people?

• This passage should change the way I relate to people by showing me the need and the urgency of the gospel, and by motivating me to share and proclaim the good news of Jesus Christ to the lost and the perishing. It should also change the way I relate to people by teaching me the value and the responsibility of hospitality, and by inspiring me to welcome and care for the strangers and the outcasts. It should also change the way I relate to people by reminding me of the danger and the consequence of compromise, and by warning me not to conform to the pattern and the pressure of the world. It should also change the way I relate to people by encouraging me to seek and to support the righteous, and by helping me to find and to join a godly and faithful community of believers.

How does this passage prompt me to pray to God?

• This passage prompts me to pray to God by confessing and repenting of my sins, and by asking for His forgiveness and cleansing. It also prompts me to pray to God by thanking and praising Him for His justice and His mercy, and by acknowledging His sovereignty and His faithfulness. It also prompts me to pray to God by petitioning and interceding for His will and His kingdom, and by requesting His protection and His provision. It also prompts me to pray to God by expressing and surrendering my fears and my desires, and by seeking His guidance and His direction.

How does this passage challenge me to grow as a Christian?

• This passage challenges me to grow as a Christian by deepening and strengthening my relationship with God, and by spending more time and effort in His word and in His presence. It also challenges me to grow as a Christian by developing and demonstrating my character and conduct, and by becoming more holy and righteous in my thoughts, words, and actions. It also challenges me to grow as a Christian by expanding and fulfilling my mission and ministry, and by reaching out and serving more people with the love and the truth of God. It also challenges me to grow as a Christian by anticipating and preparing for His return and His reign, and by living in the light and the hope of His glory.

Study Summary

Genesis chapter 19 is a story about God’s judgment and mercy. It tells us what happened to Lot, who was Abraham’s nephew, and his family, who lived in the city of Sodom. Sodom was a very bad and evil place, where the people did not care about God or others. They only cared about themselves and their pleasures. They were also very rude and mean to strangers and guests.

One day, two angels came to visit Lot in Sodom. They looked like men, but they were really messengers from God. Lot welcomed them into his house and treated them kindly. He gave them food and a place to sleep. But the men of Sodom saw the angels and wanted to hurt them. They surrounded Lot’s house and demanded that Lot give them the angels. They wanted to do something very wrong and disgusting to them. Lot tried to stop them and protect his guests, but they did not listen. They even threatened to harm Lot.

The angels saw how wicked and violent the men of Sodom were, and they decided to save Lot and his family. They told Lot that God was going to destroy Sodom and the other cities nearby, because they were too sinful and rebellious. They told Lot to take his wife and his two daughters, and to leave the city as soon as possible. They also told him not to look back, because looking back would show that he still loved the city and its sins.

Lot was afraid and hesitated to leave. He asked the angels if he could go to a small town nearby, called Zoar, instead of going to the mountains. The angels agreed, and they told him to hurry. They also said that they would not destroy the city until he got there. The angels were very merciful and patient with Lot, because they knew that he was related to Abraham, who was God’s friend.

Lot and his family left Sodom and ran to Zoar. But Lot’s wife did not obey the angels’ command. She looked back at Sodom, because she was curious and attached to the city. When she looked back, she turned into a pillar of salt. She died because she disobeyed God and did not trust Him.

Meanwhile, God rained fire and brimstone from heaven on Sodom and the other cities. He burned them and everything in them. He killed all the people and animals, and He made the land barren and desolate. He did this because He was angry and sad about their sins, and He wanted to show His justice and holiness.

But God remembered Abraham, and He spared Lot and his daughters. He did this because He was faithful and kind to His promises and His people. He wanted to show His grace and mercy.

This story teaches us many things about God and man. It teaches us that God is just and merciful, and that He judges and saves according to His righteousness and grace. It teaches us that man is sinful and foolish, and that he needs God’s forgiveness and guidance. It teaches us that we should fear God and hate sin, and that we should obey God and trust Him. It teaches us that we should love God and seek His will, and that we should share His gospel and show His hospitality. It teaches us that we should be ready for His return and His kingdom, and that we should live in His light and His hope.

Note: The majority of this content was generated through a very precise series of prompts using Microsoft Copilot.