them, he ran to meet them from the tent-door, and bowed himself towards the ground, 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and dafter that, ye shall comfort ye your hearts; pass on: for therefore fare ye come to your servant. And they said, So do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said, Make & ready quickly three measures of fine meal; knead it and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. a Ch. 19. 2 & 43. 24-b Judg. 6. 18. & 13. 15-c Heb. stay.-d Judg. 19. 5. Pea. 104. 15.- Ch. 19. 8 & 33 10-f Heb. you have passed.-g Heb. Hasten.-h Ch. 19. 3-1 Ch. 24. 67-k Ver. 14.2 Kings 4. 16.m Ch. 17. 19, 21. & 21. 2. Rom. bim âlair, were standing over against him; for if they had been standing by him, as our translation says, he needed not to have run from the tent-door to meet them. To Abraham these appeared at first as men; but he entertained angels unawares; see Heb. xiii. 2. Verse 3. And he said, My Lord, &c.] The word is Nadonai, not m yehovah, for as yet Abraham did not know the quality of his guests. For an explanation of this word see on Gen. xv. 8. Verse 4. Let a little water-be fetched, and wash your feet, &c.] In these verses we find a delightful picture of genuine and primitive hospitality. In those ancient times, shoes, such as ours, were not in use; and the foot was protected only by sandals or soles, which fastened round the foot with straps. It was therefore a great refreshment, in so hot a country, to get the feet washed at the end of a day's journey; and this is the first thing that Abraham proposes. Rest yourselves under the tree-we have already heard of the oak grove of Mamre, ch. xii. 6. and this was the second requisite for the refreshment of a weary traveller, viz. rest in the shade. Verse 5. I will fetch a morsel of bread] This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. The strong action of the lungs and heart should have time to diminish, before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced. For therefore are ye come] In those ancient days every traveller conceived he had a right to refreshment when he needed it, at the first tent he met with on his journey. So do as thou hast said] How exceedingly simple was all this! on neither side is there any compliment, but such as a generous heart and sound sense dictate. Verse 6. Three measures of fine meal. The Seah, So saying, he girded quick his tunic close, Singed them, and slash'd and spitted them, and plac'd Cowper. 9 And they said unto him, Where is Sarah 11 Now" Abraham and Sarah were old and 12 Therefore P Sarah laughed within herself, 13 And the LORD said unto Abraham, Where- 14 IS ANY THING TOO HARD FOR THE LORD? 9. 9.-n Ch. 17. 17. Rom. 4. 19. Heb. 11. 11, 12, 19.0 Ch. 31. 35.--p Ch. 17. 17. His wood for fuel he prepared, And dragging thither a well fatted brawn Next piercing him, and scorching close his hair, Couper. Homer's heroes wait upon themselves in the common occasions of life: the patriarchs do the same. Abraham, who had so many servants, and was nearly a hundred his guests, ordered his wife to make the bread quickly, years old, brought the water himself to wash the feet of went himself to choose the calf from the herd, and came again to serve them standing. I will allow that he was animated on this occasion with a desire of showing hospitality; but the lives of all the rest of the patriarchs were similar to this. Make cakes upon the hearth.] Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep of the ashes, Verse 10. I will certainly return] Abraham was now lay on the bread, and then cover it with the hot cinders. ninety-nine years of age, and this promise was fulfilled when he was a hundred, so that the phrase according to the time of life, must mean either a complete year, or nine months from the present time, the ordinary term of pregthe ninety-ninth year of his age; and Isaac was born when nancy. Taken in this latter sense, Abraham was now in he was in his hundredth year. Verse 11. It ceased to be with Sarah after the manner of women.] And consequently, naturally speaking, conception could not take place; therefore if she have a son, it must be in a supernatural or miraculous way. Verse 12. Sarah laughed] Partly through pleasure at the bare idea of the possibility of the thing; and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile, and say, the news is too good to be true; see ch. xxi. 6. There is a case very similar to this mentioned, Psal. cxxvi. 1, 2. On Abraham's laughing when the promise was made to him, see the note on ch. xvii. 17. Verse 13. And the LORD (Jehovah) said, &c.] So it appears that one of those three persons was Jehovah; and as this name is never given to any created being, consequently the ever-blessed God is intended; and as He was never seen in any bodily shape, consequently the great see on ch. xvi. 7. angel of the covenant, Jesus Christ, must be intended; Verse 14. Is any thing too hard for the Lord?] >An 22 Hayippalé meyhovah dabar, shall a word (or thing) be wonderful from the Lord? i. e. can any thing be too great a miracle for him to effect? The Septuagint translate the passage, Μη αδυνατησει παρα τω Θεώ ρήμα; which St. Luke adopts almost literatim, only making it an afirmative position instead of a question, ουκ αδυνατήσει παρα τω Θεώ παν ρημα. And which we translate, With God nothing shall be impossible. Luke i. 37. Many copies It was of the Septuagint insert the word before ea, as in St. to correct Sarah's unbelief, and to strengthen her faith, On another occasion a hog of five years old was slaugh- Luke, but it makes little difference in the sense. tered and served up for five persons: 83 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; e 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 22 And the men turned their faces from thence, hand went towards Sodom: but Abraham stood yet before the LORD. 23 T And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 m Peradventure there be fifty righteous within the city: wilt thou also destroy and not a Rom. 15. 24. 3 John 6-b Psa. 25. 14. Amos 3. 7. John 15. 15.-e Ch. 12 3. & 22 18. Acta 3. 25. Gal. 3. 8-d Deut. 4. 9, 10. & 6. 7. Josh. 24. 15. Ephes. 6. 4. e Ch. 4. 10. & 19. 13. James 5. 4.-f Ch. 11. 5. Exod. 3. 8-g Deut. 8. 2 & 13. 3. Josh. 22. 22. Luke 16. 15. 2 Cor. 11. 11-h Ch. 19. 1.-i Ver. 1-k Heb. 10. 22. that God spoke these most important words; words which state, that where human wisdom, prudence, and energy fail; and where nature herself ceases to be an agent through lack of energy to act, or laws to direct and regulate energy-there also God has full sway--and by his own omnific power, works all things after the counsel of his own will. Is there an effect to be produced? God can produce it as well without as with means. He produced nature, the whole system of causes and effects, when in the whole compass of his own eternity there was neither means nor being. He spake, and it was done: HE commanded, and it stood fast. How great and wonderful is God! Verse 16. Abraham went with them to bring them on the way.] This was another piece of primitive hospitalityto direct strangers in the way. Public roads did not then exist; and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist. Verse 17. Shall I hide from Abraham] That is, I will not hide. A common mode of speech in Scripture; a question asked, when an affirmative is designed. Do men gather grapes off thorns? Men do not gather grapes off thorns, &c. Verse 18. Shall surely become a great and mighty nation] The revelation that I make to him shall be preserved among his posterity; and the exact fulfilment of my promises, made so long before, shall lead them to believe in my name, and trust in my goodness. Verse 19. And they shall keep the way of the Lord] The true religion-God's WAY that in which God walks himself, and in which, of course, his followers walk alsoto do justice and judgment-not only to preserve the truth in their creed, but maintain it in their practice. For an explanation of these words, see on Levit. xxvi. 15. Verse 20. Because the cry of Sodom and Gomorrah] See the notes on ch. xiii. 13. Verse 21. I will go down now, &c.] A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves. Verse 22. And the men turned their faces] That is, the two angels who accompanied Jehovah, were now sent toward Sodom; while the third, who is called the Lord or Jehovah, remained with Abraham, for the purpose of teaching him the great usefulness and importance of faith and prayer. Verse 23. Wilt thou destroy the righteous with the wicked?] A form of speech similar to that in ver. 17. An invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success, who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ, is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads. 26 And the LORD said, P If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the LORD, which am but dust and ashes: r 28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 30 And he said unto him, Oh let not the LORD be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have taken upon me to speak unto the LORD: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. 1 Numb. 16. 22. 2 Sam. 24. 17.-m Jer. 5. 1.-n Job. 8. 20. Isai. 3. 10, 11-0 Job 8. 3. & 31. 17. Ps. 53, 11. & 94. 2. Rom 3. 6-p Jer. 5. 1. Ezek. 22 30-q Luke 18. 1.- Ch. 3. 19. Job 4. 19. Eccles. 12. 7. 1 Cor. 15. 47, 48. 2 Cor. 5. 1. Verse 25. Shall not the Judge of all the earth do right?] God alone is the judge of all men. Abraham, in thus addressing himself to the person in the text, considers him either as the Supreme Being, or his representative. D Verse 27. Which am but dust and ashes] apher ve epher, words very similar in sound, as they refer to matters which so much resemble each other. Dust, the lightest particles of earth. Ashes, the residuum of consumed substances. By these expressions, he shows how deeply his soul was humbled in the presence of God. He who has high thoughts of himself, must have low thoughts of the dignity of the divine nature, of the majesty of God, and the sinfulness of sin. Verse 32. Peradventure TEN shall be found there] Knowing that in the family of his nephew the true religion was professed and practised, he could not suppose there could be less than ten righteous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his entreaties, and the Lord departed from him. It is highly worthy of observation, that while he continued to pray, the presence of God was continued; and when Abraham ended, the glory of the Lord was lifted up, as the Targum expresses it. THIS chapter, though containing only the preliminaries to the awful catastrophe detailed in the next, affords us several lessons of useful and important information. 1. The hospitality and humanity of Abraham are worthy not only of our most serious regard, but also of our imitation. He sat in the door of his tent in the heat of the day, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers, he might invite them to rest and refresh themselves. Hospitality is ever becoming in one human being towards another; for every destitute man is a brother in distress, and demands our most prompt and affectionate assistance, according to that heavenly precept, What ye would that men should do unto you, do even so unto them. From this conduct of Abraham a divine precept is formed, Be not forgetful to entertain strangers, for thereby some have entertained angels unawares, Heb. xiii. 2. 2. Whatever is given on the ground of humanity and mercy, is given unto God, and is sure to meet with his approbation, and a suitable reward. While Abraham entertained his guests, God discovers himself, and reveals to him the counsels of his will, and renews the promise of a numerous posterity. Sarah, though, naturally speaking, past child-bearing, shall have a son: natural obstacles cannot hinder the purpose of God: nature is his instrument, and as it works not only by general laws, but also by any particular will of God, so it may accomplish that will, in any way he may choose to direct. It is always difficult to credit God's promises when they relate to supernatural things; and still more so, when they have for their object, events that are contrary to the course of nature: but, as nothing is too hard for God; so all 32 And he said, a Oh let not the LORD be | tarry all night, and wash your feet, and ye angry, and I will speak yet but this once: Per-shall rise up early, and go on your ways. And adventure ten shall be found there. And he they said, Nay; but we will abide in the street said, I will not destroy it for ten's sake. all night. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. CHAPTER XIX. The two angels mentioned in the preceding chapter come in the evening to Sodom, 1. Lot, who was sitting at the gate invites them to enter his house, and take some refreshment, and tarry all night; which they at first refuse, 2: but, on being pressingly solicited, they at last comply, 3. The abominable conduct of the men of 3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. 4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people Salom, 4. 5. Lot's deep concern for the honour and safety of his guests, which from every quarter: leals him to make a most exceptionable proposal to those wicked men, 6-8. The violent procevilings of the Solomites, 9. Lot rescued from their barbarity by the angels who smite them with blindness, 10, 11. They exhert Lot and his family to fee from that wickel place, as God was about to destroy it, 12, 13. Lot's fruitless exhortation to his sons-in-law, 14. The angels hasten Lot and his family to depart, 15, 16. Their exhortation, 17. Lot's request, 19-20. He is permitted to escape to Zoar, 21-23 Fire and brimstone are rained down from heaven upon all the cities of the plain, by which they are entierly destroyed, 24, 25. Lot's wife, looking behind, becomes a pillar of salt, 26. Abraham, early in the morning, discovers the desolation of the iniquitous cities, 27-29. Lot, fearing to continue in Zoar, went with his two daughters to the mountain, and dwelt in a cave, 30. The strange conduct of his daughters, and his unhappy deception, 30-36. Moab and Ammont born, from whom sprang the Moabites and Ammonites, 37, 38. AN ND there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot, seeing them, rose up to meet them; and he bowed himself with his face toward the ground; e 2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and a Judges 6. 39.b James 5. 16.-e Ch. 18. 22-d Ch. 18. 1, &c.-e Hebr. 13. 2 (Ch. 18, 4g See Luke 24. 28. Ch. 18. 8.- Isai. 3, 9. things are possible to him that believeth. It is that faith alone, which is of the operation of God's Spirit, that is capable of crediting supernatural things: he who does not pray to be enabled to believe, and if he do, uses not the power when received, can never believe to the saving of the soul. of 3. Abraham trusts much in God; and God reposes much confidence in Abraham. He knows that God is faithful, and will fulfil his promises; and God knows that Abraham is faithful, and will command his children and his household after him, and they shall keep the way the Lord to do justice and judgment, ver. 19. No man lives unto himself; and God gives us neither spiritual nor temporal blessings for ourselves alone; our bread we are to divide with the hungry, and to help the stranger in distress. He who understands the way of God, should carefully instruct his household in that way: and he who is the father of a family, should pray to God to teach him, that he may teach his household. His ignorance of God and salvation can be no excuse for his neglecting his family-it is his indispensable duty to teach them; and God will teach him, if he earnestly seek it, that he may be able to discharge this duty to his family. Reader, if thy children or servants perish through thy neglect, God will judge thee for it in the great day. 4. The sin of Sodom and the cities of the plain was great and grievous-the measure of their iniquity was full, and God determined to destroy them. Judgment is God's strange work, but though rarely done, it must be done sometimes, lest men should suppose that right and wrong, vice and virtue, were alike in the eye of God. And these judgments must be dispensed in such a way, as to show, they are not the results of natural causes, but come immediately from the incensed justice of the Most High. 5. Every man who loves God, loves his neighbour also; and he who loves his neighbour, will do all in his power to promote the well-being both of his soul and his body. Abraham cannot prevent the men of Sodom from sinning against God; but he can make prayer and intercession for their souls; and plead, if not in arrest, yet in mitigation of judgment. He therefore intercedes for the transgressors, and God is well pleased with his intercessions. These are the offspring of God's own love in the heart of his servant. 6. How true is that word-The energetic faithful prayer of a righteous man availeth much. Abraham draws near to God by affection and faith; and, in the most devout and humble manner, makes prayer and supplication; and every petition is answered on the spot. Nor does God cease to promise to show mercy, till Abraham ceases to intercede! What encouragement does this hold out to them that fear God, to make prayer and intercession for their sinful neighbours and ungodly relatives! Faith in the Lord Jesus endues prayer with a species of omnipotence-whatsoever a man asks of the Father in his name, he will do it. Prayer has been termed the gate of heaven; but, without faith, that gate cannot be opened. He who prays as he should, and believes as he ought, shall have the fulness of the blessing of the Gospel of peace. 5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we I may know them." 6 And Lot went out at the door unto them, and shut the door after him, 7 And said, I pray you, brethren, do not so wickedly: n 8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said k Judges 19. 22-1 Ch. 4. 1. Rom. 1. 24, 27. Jude 7m Judg. 19. 23-n See Judges 19. 24. See Ch. 18. 5. NOTES ON CHAPTER XIX. Verse 1. Two angels] The two referred to chap. xviii. ver. 22. Sat in the gate] Probably, in order to prevent unwary travellers from being entrapped by his wicked townsmen, he waited at the gate of the city to bring the strangers he might meet with to his own house, as well as to transact his own business. Bowed himself] Not through religious reverence, for he did not know the quality of his guests; but through the customary form of civility. See on verses 3-5. of the preceding chapter. Verse 2. Nay, but we will abide in the street] Instead of la, nay, some MSS. have lo, to him. "And they said unto him, for we lodge in the street;" where, nevertheless, the negation is understood. Knowing the disposition of the inhabitants, and appearing in the mere character of travellers, they preferred the open street to any house; but as Lot pressed them vehemently, and they knew him to be a righteous man, not yet willing to make themselves known, they consented to take shelter under his hospitable roof. Our Lord, willing for the time being, to conceal his person from the knowledge of the disciples going to Emmaus, made as though he would go farther; but at last, like the angels here, yielded to the importunity of his disciples, and went into their lodgings. Verse 5. Where are the men which came in to thee? &c.] This account justifies the character given of this depraved people in the preceding chapter, ver. 20. and in chap. xiii. 13. As their crime was the deepest disgrace to human nature, so it is too bad to be described in the sacred text it is sufficiently marked; and the iniquity which, from these most abominable wretches, has been called Sodomy, is punished in our country with death. Verse 8. Behold now, I have two daughters] Nothing but that sacred light in which the rites of hospitality were regarded among the eastern nations, could either justify or palliate this proposal of Lot. A man who had taken a stranger under his care and protection, was bound to defend him even at the expense of his own life. In this light, the rights of hospitality are still regarded in Asiatic countries and on these high notions only, the influence of which an Asiatic mind alone can properly appreciate, Lot's conduct on this occasion can be at all excused. Verse 9. And he will needs be a judge] So his sitting in the gate is no proof of his being there in a magisterial capacity, as some have supposed. Verse 11. And they smote the men with blindness] This has been understood two ways; 1. The angels, by the power which God had given them, deprived these wicked men of a proper and regular use of their sight so as either totally to deprive them of it, or render it so confused, that they could no longer distinguish objects; or, 2. They caused such a deep darkness to take place that they could not find Lot's door. The author of the book of Wisdom was evidently of this latter opinion: for he says, they were compassed about with horrible great darkness, again, This one fellow came in to sojourn, band he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door. 12 And the men said unto Lot, Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. 14 And Lot went out, and spake unto his sonsin-law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons-in-law. k 15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. m 16 And while he lingered, the men laid hold a 2 Pet. 2. 7, 8.-b Exod. 2 14.-e Wisd. 19. 17. See 2 Kings 6. 18. Acta 13. 11. d Ch. 7. 1. 2 Pet. 2. 7, 9-e Ch. 18. 20.-1 Chron. 21. 15.-g Matt. 1. 18.-b Numb. 16. 21, 45-i Exod. 9. 21. Luke 17. 28. & 24. 11.-k Numb. 16. 241, 26. Rev. 18. 4. 1 Heb. are found-in Or, punishment.-n Wisd. 10. 6-0 Luke 18. 13. Rom. 9. 15, 16.-p Psa. 34. 22.—q 1 Kings 19. 3. upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: Pand they brought him forth and set him without the city. r 17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 18 And Lot said unto them, Oh, not so, my Lord: 19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: 20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. 21 And he said unto him, See I have accepted "thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. 22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. 23 The sun was risen upon the earth when Lot entered into Zoar. 24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; r Ver. 26. Matt. 24. 16, 17, 18. Luke 9. 62. Phil. 3. 13, 24.- Acts 10. 14.- Job 42. 8, 9. Ps. 145. 19-u Heb. thy face. See Ch. 32. 25. 26. Exod. 32 10. Deut. 9. 14. Mark 6. 5.--w Ch. 13. 10. & 14. 2-x That is, little. Ver. 20.-y Heb. gone forth. z Deut. 29. 23. Isai. 13. 19. Jer. 20. 16. & 50. 40. Ezek. 16. 49, 50 Hos. 11. 8. "Amos 4. 11. Zeph. 2 9. Luke 17. 29. 2 Pet. 2. 6. Jude 7. but the hurry and perturbation of his mind, will at once account for and excuse this gross oversight. Verse 20. It is a little one] Probably Lot wished to have it for an inheritance, and therefore pleaded its being a little one, that his request might be the more readily granted. Or, he might suppose, that being a little city, it was less depraved than Sodom and Gomorrah, and therefore not so ripe for punishment, which was probably. the case. chap. xix. 17. See a similar case of Elisha and the Syrians, 2 Kings vi. 18, &c. Verse 12. Hast thou here any besides? son-in-law] Here there appears to be but one meant, as the word chatan is in the singular number: but in ver. 14. the word is plural, vann chatanair, his sons-in-law. There were only two in number; as we do not hear that Lot had more than two daughters; and these seem not to have been actually married to those daughters, but only betrothed, as is evident from what Lot says, ver. 8. for they had not known man, but were the spouses elect of those who are here called his sons-in-law. But though these might be reputed as a part of Lot's family, and entitled on this account to God's protection, yet it is sufficiently plain that Verse 22. I cannot do any thing till thou be come thither] they did not escape the perdition of these wicked men; and So these heavenly messengers had the strictest commisthe reason is given ver. 14. they received the solemn sion to take care of Lot and his family; and even the warning as a ridiculous tale, the creature of Lot's invention, purposes of divine justice could not be accomplished on the or the offspring of his fear. Therefore they made no rebellious, till this righteous man and his family had provision for their escape, and doubtless perished, (notwith-escaped from the place. A proof of Abraham's assertion standing the sincerely offered grace) in the perdition that fell on this ungodly city. Verse 16. While he lingered] Probably in affectionate, though useless entreaties to prevail on the remaining parts of his family to escape from the destruction that was now descending, laid hold upon his hand; pulled them away by mere force, the Lord being merciful; else they had been left to perish in their lingering, as the others were in their gainsaying. Verse 17. When they had brought them forth, &c.] Every word here is emphatic, escape for thy LIFE; thou art in the most imminent danger of perishing; thy life and thy soul are both at stake. Look not behind thee-Thou hast but barely time enough to escape from the judgment that is now descending; no lingering or thou art lost! one look back may prove fatal to thee, and God commands thee to avoid it. Neither stay thou in all the plain, because God will destroy that as well as the city; escape to the mountain; on which these judgments shall not light; and which God has appointed thee for a place of refuge; lest thou be CONSUMED. It is not an ordinary judgment that is coming; a fire from heaven shall burn up the cities, the plain, and all that remain in the cities and in the plains. Both the beginning and end of this exhortation are addressed to his personal feelings. "Skin for skin, yea, all that a man hath will he give for his life:" and self-preservation is the first law of nature, to which every other consideration is minor and unimportant. Verse 19. I cannot escape to the mountain] He saw the destruction so near, that he imagined he should not have time sufficient to reach the mountain before it arrived. He did not consider, that God could give no command to his creatures, that it would be impossible for them to fulfil; Verse 21. See I have accepted thee] How prevalent is prayer with God! Far from refusing to deny a reasonable petition, he shows himself as if under embarrassment to deny any. the Judge of all the earth will do right. The name of that city was called Zoar, y tsûar, LITTLE; its former name being Bela. Verse 24. The Lord rained-brimstone and fire from the Lord] As all judgment is committed to the Son of God, many of the primitive fathers, and several modern divines, have supposed that the words mm va-yehovah, and AND me-et Yehovah, imply Jehovah the Son, raining brimstone and fire from Jehovah the Father: and that this place affords no mean proof of the proper divinity of our blessed Redeemer. It may be so: but though the point is sufficiently established elsewhere, it does not appear to me to be plainly indicated here. And it is always better on a subject of this kind, not to have recourse to proofs which require proofs to confirm them. It must however be granted, that two persons, mentioned as Jehovah, in one verse, is both a strange and curious circumstance: and it will appear more remarkable when we consider that the person called Jehovah, who conversed with Abraham, see chap. xviii. and sent those two angels to bring Lot and his family out of this devoted place; and seems, himself, after he left off talking with Abraham, to have ascended to heaven, ver. 33. does not any more appear on this occasion till we hear that JEHOVAH rained upon Sodom and Gomorrah brimstone and fire from JEHOVAH out of heaven. This certainly gives a full countenance to the opinion referred to above; though still it may fall short of positive proof. Brimstone and fire] The word n gaphrith, which we translate brimstone, is of very uncertain derivation, It is evidently used metaphorically, to point out the utmost degrees of punishment executed on the most flagitious criminals, in Deut. xxix. 23. Job xviii. 15. Psal. xi. 6. 25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. Isa. xxxiv. 9. Ezek. xxxviii. 22. And as hell, or an Verse 25. And he overthrew those cities, and all the plain] This forms what is called the lake Asphaltites, Dead sea, or Salt sea; which, according to the most authentic accounts, is about 70 miles in length, and 18 in breadth. The most strange and incredible tales are told by many of the ancients, and by many of the moderns, concerning the place where these cities stood. Common fame says, that the waters of this sea are so thick that a stone will not sink in them; so tough and clammy, that the most boisterous wind cannot ruffle them; so deadly, that no fish can live in them; and that if a bird happen to fly over the lake, it is killed by the poisonous effluvia, which proceeds from the waters; that scarcely any verdure can grow near the place, and that in the vicinity where there are any trees, they bear a most beautiful fruit, but when you come to open it, you find nothing but ashes! and that the place was burning long after the apostles' times. These, and all similar tales, may be safely pronounced great exaggerations of facts, or fictions of ignorant, stupid, and superstitious monks, or impositions of unprincipled travellers, who, knowing that the common people are delighted with the marvellous, have stuffed their narratives with such accounts merely to procure a better sale for their works. The truth is, the waters are exceedingly salt, far beyond the usual saltness of the sea; and hence it is called the Salt sea. In consequence of this circumstance, bodies will float in it, that would sink in common salt water; and probably it is on this account that few fish can live in it. But the monks of St. Saba affirmed to Dr. Shaw that they had seen fish caught in it; and as to the reports of any noxious quality in the air, or in the evaporations from its surface, the simple fact is, lumps of bitumen often rise from the bottom to its surface, and exhale a foetid odour which does not appear to have any thing poisonous in it. Dr. Pococke swam in it for nearly a quarter of an hour, and felt no kind of inconvenience; the water, he says, is very clear, and having brought away a bottle of it, he "had it analyzed, and found it to contain no substances As there are frequent besides salt and a little alum." eruptions of a bituminous matter from the bottom of this lake, which seem to argue a subterraneous fire, hence the accounts that this place was burning even after the days of the apostles. And this phenomenon still continues, for masses of bitumen," says Dr. Shaw, "in large hemispheres, are raised at certain times from the bottom, which, as soon as they touch the surface, and are thereby acted upon by the external air, burst at once with great smoke and noise, like the pulvis fulminans of the chymists, and disperse themselves in a thousand pieces. But this only happens near the shore; for, in greater depths, the eruptions are supposed to discover themselves in such columns of smoke, as are now and then observed to arise from the lake. And perhaps to such eruptions as these we may attribute that variety of pils and hollows, not unlike the traces of many of our ancient lime-kilns, which are found 26 But his wife looked back from behind b Ver. 17. Numb. 16. 38. Prov. 14. 14. Wiad. 10. 7. Luke 17. 32. Heb. 10. 38. c Ps. 5. 3. in the neighbourhood of this lake. The bitumen is, in all probability, accompanied from the bottom with sulphur, as both of them are found promiscuously upon the shore; and the latter is precisely the same with common native sulphur; the other is friable, yielding upon friction, or by being put into the fire, a foetid smell." For several curious particulars on this subject, see Dr. Pococke's Travels, vol. ii. part i. c. 9. and Dr. Shaw's Travels, 4to. edit. p. 346, &c. Verse 26. She became a pillar of salt] The vast variety of opinions, both ancient and modern, on the crime of Lot's wife, her change, and the manner in which that change was effected, are in many cases as unsatisfactory as they are ridiculous. On this point the Sacred Scripture says little. God had commanded Lot and his family not to look behind them; the wife of Lot disobeyed this command; she looked back from behind him, Lot, her husband, and she became a pillar of salt. This is all the information the inspired historian has thought proper to give us on this subject; it is true, the account is short, but commentators and critics have made it long enough by their laborious glosses. The opinions which are the most probable are the following: 1. "Lot's wife, by the miraculous power of God, was changed into a mass of rock salt, probably retaining the human figure." 2. "Tarrying too long in the plain, she was struck with lightning, and enveloped in the bituminous and sulphuric matter which abounded in that country, and which, not being exposed afterward to the action of the fire, resisted the air and the wet, and was thus rendered permanent." 3. " She was struck dead and consumed in the burning up of the plain, and this judgment on her disobedience being recorded, is an imperishable memorial of the fact itself, and an everlasting warning to sinners in general, and to backsliders or apostates in particular." On these opinions it may be only necessary to state, that the two first understand the text literally; and that the last considers it metaphorically. That God might in a moment convert this disobedient woman into a pillar or mass of salt, or any other substance, there can be no doubt. Or that by continuing in the plain, till the brimstone and fire descended from heaven, she might be struck dead with lightning, and indurated or petrified on the spot, is as possible. And that the account of her becoming a pillar of salt, may be designed to be understood metaphorically, is also highly probable. It is certain that salt is frequently used in the Scriptures as an emblem of incorruption, durability, &c. Hence a covenant of salt, Num. xviii. 19. is a perpetual covenant, one that is ever to be in full force, and never broken; on this ground a pillar of salt may signify no more, in this case, than an everlasting monument against criminal curiosity, unbelief, and disobedience. Could we depend upon the various accounts given by different persons who pretend to have seen the wife of Lot, standing in her complete human form, with all her distinctive marks about her, the difficulty would be at an end. But we cannot depend on these accounts; they are discordant, improbable, ridiculous, and often grossly absurd; some profess to have seen her as a heap of salt, others as a rock of salt, others as a complete human being, as to shape, proportion of parts, &c. &c. but only petrified. This human form, according to others, has still resident in it a continual miraculous energy: break off a finger, & toe, an arm, &c. it is immediately reproduced; so that though multitudes of curious persons have gone to see this woman, and every one has brought away a part of her, yet still she is found by the next comer a complete human form! To crown this absurd description, the author of the poem De Sodoma, usually attributed to Tertullian, and annexed to his works, represents her as yet instinct with a portion of animal life, which is unequivocally designated by certain signs which every month produces. I shall transcribe the whole passage, and refer to my author; and as I have given above the sense of the whole, my readers must excuse me from giving a more literal translation. |