LOT

By Isaac Williams

Then Lot chose him all the plain of Jordan; and Lot journeyed East: and they separated themselves the one from the other—Genesis 13:11.

OUR Lord has said, “Remember Lot’s wife;” if He had not, men might have thought there is nothing we know of Lot’s wife which has any thing to do with Christianity, nor indeed with religion at all; what we are told of her is a mere matter of fact like any other incident in history, that on looking back in escaping from Sodom, “she became a pillar of salt.” But now our Lord has marked it as an especial warning to us in these last days, as speaking of the dangers of a half-repentance, of one that has been once saved by God’s mercy, and assisted by His grace, casting back the eyes to that state from which he has been once delivered. It is an incident which says of itself, in other words, that “no man having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62). If then it be the case with that one circumstance, we may be sure that the whole of that awful history is full of instruction for us, and contains admonitions from God. Nay, further, our Lord has Himself given us to understand that the destruction of Sodom is a figure of the last Judgment, which will come at a time when lawlessness shall abound, and faith be scarce found. Lot therefore is, as St. Augustine says, a sign of the Body of Christ at that time (St. Aug. viii. 598), of the Christians who shall be grieved at the wickedness of the world around, and by God’s mercy escape the great condemnation. Full of interest then to us is the character of Lot, who is saved; and it is one that affords much matter for reflection from its imperfectness, and God’s mercy notwithstanding.

St. Peter speaks of Lot as a righteous man. “And delivered just Lot,” he says, “vexed with the filthy conversation of the wicked: for that righteous man dwelling among them…vexed his righteous soul” (2 Pet. 2:7,8). Here he is spoken of as a righteous man in comparison with that wicked people among whom he dwelt, and as knowing the true God. St. Paul also perhaps alludes to his hospitality (Heb. 13:2), as well as that of Abraham; and it is something to have been the friend of Abraham, who was “the friend of God.” But on the other hand, St. Paul makes no mention of Lot in the catalogue of those whom he records as by faith inheriting the promises. And in this history nothing is said of Lot being in himself accepted except for Abraham’s sake; “God remembered Abraham,” it is said, “and sent Lot out of the midst of the overthrow, when He overthrew the cities in the which Lot dwelt” (Gen. 19:29). “Scripture reminds us,” says St. Augustine, that it was for the merits of Abraham that Lot was delivered” (Quaes. In Gen. xlv. vol. lii. 619). The history of his deliverance shows God’s extreme care for Lot; the Angel waits long and presses him, and great as is the guilt, loud the cry of Sodom, he says, he can do nothing till Lot is in a place of safety: but it is mentioned as of God’s especial mercy to him. No approbation is expressed of him. It is for Abraham’s sake who was probably at the time interceding for him with God.

It would appear as if Scripture had purposely interwoven the histories of Abraham and Lot, in order to show us by placing them together the difference between a perfect and imperfect faith. The beginning of Lot’s history is one with that of Abraham; they both leave their country and home, both go to a strange land. We read, “Abraham went and Lot with him;” this is repeated; under the shadow of Abraham we behold him, one with Abraham, learning of him self-sacrifice, hospitality, trust in God. But as the companion and nephew of Abraham, as living under his guidance and protection, there is as yet in Lot no proof of an independent faith. Many are brought up under the shelter of a parent’s roof in godly habits, while all the while their own faith is not as yet put to the proof. It may be as good as his under whose shade they dwell, time and temptation will show; they may be merely as shoots from a parent stem, having no root in themselves but from connexion with the deeper and stronger stock, and when severed from it, then will come the trial of inherent life.

The first indication of this difference between the two is seen when, on account of their increasing herds, they are obliged to part asunder; then there appears in Lot a worldly eye, a sense of his own advantage. “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrha.” “Then Lot chose him all the plain of Jordan,” “and pitched his camp toward Sodom. But the men of Sodom,” it is added, “were wicked and sinners before the Lord exceedingly.” Thus they are now parted asunder in the earthly Canaan, but still more in their road toward the heavenly. Lot is governed by sight, Abraham by faith. There is nothing perhaps more frequently decides the eternal condition of the soul than the use of worldly goods. All the dealings of God with Abraham had been to separate him from the wicked nations; but Lot chooses to live among the worst of them, and contracts marriages with them, because their land was “as the garden of the Lord.” He thinks more of the rich land than of the wicked people. He lifted up his eyes, and he saw the rich beauty of the land, and pitched his tent toward Sodom; now the men of Sodom were exceedingly wicked. The passage is remarkable, as implying so much, and saying so little.

From this point came the change and the trial. While Abraham continued with his eyes turned more and more to God; more free from worldly cares and temptations; more at rest and peace with God; with light burning more and more bright to the perfect day; God’s presence a “shield” against every temptation; His love a “reward exceeding great,” beyond all things on earth; while he is seen with all his family and household walking with God, with step more and more firm as he advances onward, and is lost from our view in the light of God’s countenance and the heavenly Jerusalem; in the meanwhile the best thing which an Apostle can say of Lot is of his being vexed from day to day on account of those scenes into the midst of which he had placed himself by a too keen estimate of worldly good. And what was his family? and what his care of them? His sons-in-law were of Sodom; his wife a memorial to all ages of a doubting faith; from his daughters were sprung the great enemies of God’s people. Abraham waited in faith and looked to God, and God gave in His own good time; Lot waited not, but chose for himself; and lost what he thus obtained. Lot was next seen with the king of Sodom, joined with him in the evils that came upon him; Abraham with the king of Salem, which is Peace, and receiving the blessing of Melchizedeck, the Priest of the Most High God.

On every change of life, on every proof of duty and self-sacrifice, God appears to Abraham with some manifestation of favour, and he goes on his way rejoicing. But far otherwise with Lot; God has been pleased to mark his course with disappointment in those very things which he for himself had chosen. This indeed is always a sign of God’s mercy; it is in tribulation that God speaks, and in tribulation man listens to His voice. But were it not for Abraham he would have lost all, and ended his days as a captive, for it so pleased the Almighty that all his deliverances should be through the means of Abraham, who trusted in God. We just now read that “Lot lifted up his eyes, and saw as it were the garden of the Lord, and chose him all the plain,” “and dwelled in the cities of the plain towards Sodom;” but the next thing we hear of him is that Chedorlaomer, the king of Elam, had overcome and slain the kings of Sodom and Gomorrha; “and they took Lot,” it is added, “Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.” Thus was he admonished and warned of God. But God has for him, and in him for us all, a yet more awful warning, to stand as a record to all ages, for a sign of what is yet to be.

It had been said at first that Lot “pitched his tent toward Sodom;” but it would appear as if he afterwards ceased to dwell in tents, as Abraham and his children did, indicating thereby, says St. Paul, that they were strangers and pilgrims upon earth, looking for a more abiding city.

But many must have this lesson written on them as it were by fire. Lot lifted up his eyes and saw the well-watered plain—as it were the garden of the Lord—and beautiful must it have been indeed to look on. What fulness of beauty and abundance, with its pure waters and skies, and morning and evening suns! But wait awhile and look again; Lot cannot look to it, he may not look to it, he cannot escape sufficiently far from it we may look to it in the gracious light of Christ’s goodness, and behold in it the Judgment day, and the soul salted with fire. What a change on that scene the smoke rising up as from a furnace, the brimstone, the ashes, and the salt, which is no salt, but bitterness; the dead sea, and the dead land are there; nay, the land of the dead unto this day.

But while these marks of God have taken place on the objects of Lot’s choice, let us consider what is more important, what changes are going on within the soul; what indications there are of the inner life. I observed that Lot’s character was of interest to us from its very imperfection; and for this reason, that when we read of the highly-approved Saints of God, much of the interest is lost from our considering thou so much beyond us; and when we come to those whom Scripture strongly condemns, as Pharaoh, and Saul, and Ahab, we think we are not such as they, so that their example does not so much rivet our attention; but that of Lot is very near us, as resembling that of so many among Christians; such as we should many of us be content to be, for we think that he has with him signs of salvation and of God’s mercy.

Now in considering Lot our thoughts are mostly turned to those events to which our Lord has so signally invited our attention, the overthrow of Sodom. Yet surely the account of Lot himself is rendered on that occasion full of fear by his very imperfection and the consequent difficulty of his deliverance. Seasons of prosperity and temptation, with intervals perhaps more or less of ease, together with worldly carefulness and pleasures, may be passing over us through life and producing changes on our minds which we do not notice at the time; but they await the occasion of some great trial, which will probably overtake us before we die or at the time of death itself; perhaps in sickness or some great bereavement or tribulation, and then these changes which have been long silently going on will appear. Then it is that their effects on the soul will tell; and the way in which all the sins and infirmities of a whole life may then be shown will be in the want of faith; that is all in short which unites the soul to God being impaired and weakened; the very heart as it were of the heart itself; our religions being, the only strength of our spiritual life, being eaten out and corrupted. This trial came on Lot unexpected and irretrievable; sudden, short, speedy; it was come and gone ere he had time to reflect; and in this respect it has been left by our Lord as the sign and resemblance of that great season of change which we have all to undergo. Such indeed have been usually the great trials of faith, as in Esau’s lost inheritance, in the trial of Moses, in Saul’s disobedience, in David’s sin, in Lot’s wife, in St. Peter walking on the waters and his denials in the hall of Caiaphas, and again in the Rich Young Man, and in Judas Iscariot, they over-took when unexpected, weighed the soul in the balance, and were gone. And indeed the imperfections of Lot on that terrible night have been considered by St. Augustine to have been owing to great perturbation of mind arising from the suddenness of the trials that then crowded together upon him, from the wickedness of man and the judgments of God. The state of his mind appears to have been twofold, as formed by opposite influences; there was in him Abraham’s faith which had become like part of his better self, as seen in his knowledge of God, his kindness and reverence for his Angel-guests, his strong and hospitable welcome to them; but with this there appears also the effect on his soul of long residence amongst the ungodly; so that compared with them of Sodom he was a righteous man, the “just Lot;” but compared with Abraham he was not what he might have been. He was grieved at the wickedness of the city, for they were past warning and beyond hope, given over of God to a reprobate mind; but he went out to his own sons-in-law at the Angels’ bidding with the offer of preservation and life; as if in them there was yet hope, and the voice of God speaking to them and within them: but even here too his influence with them was none at all. “He seemed,” it is said, “as one that mocked to his sons-in-law.” He grieved over some; and warned others; and so far he was a witness of God. But it next appears that there was a lingering reluctance in his own heart; for it is added, “Then the Angels hastened Lot, saying, Arise, lest thou be consumed in the iniquity of the city.” But notwithstanding he “yet lingered,” and God of His great mercy met him, as it were, and aided him in that his weakness.

“And while he lingered, the men laid hold upon his hand,…the Lord being merciful unto him; and they brought him forth, and set him without the city.” But though without the city, he is not yet safe, nor will be, unless God is yet further gracious to him, for there is still the like weakness, a feebleness of heart that makes his knees totter and his strength fail. “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. And Lot said unto them, Oh, not so, my Lord: behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed thy servant in saving my life; and I cannot escape to the mountain.”

Now true faith is marked by a strong sense, not of the goodness only, but still more of the power of God. What is the meaning of a weak faith, a weak Christian? It is one that is weak in God. It was a belief in His power that our Lord most of all required, and most approved of in the Gospels. “I can do all things,” says St. Paul, “through Christ strengthening me.” Lot looks to the mercy, not to the power. And how different is his conduct from that of Abraham! Abraham when bidden, arose early and went to the mountain to slay his son, strengthening himself in beholding Him that is Invisible. Lot is bidden to flee to the mountain, that he may save his life; but he lingers and has not power to do so, not faith that He who commands would give power to perform. It is said to him, “Escape to the mountain, lest thou be consumed,” but he says in answer, that he cannot escape to the mountain, lest he die. Nor is this all, for he then soon after “feared to dwell even in the little city which God had spared for him, and promised him security therein;” showing thereby, as St. Augustine observes, what little strength his faith had, so that even from thence he went up to the mountain and the cave.

Thus then did Lot “escape for his life,” with his life only—his “life given him for a prey,” all else lost—saved as by fire—as a brand plucked from the burning—scarce saved, as the Apostle says, apparently with an allusion to him, “if the righteous scarcely be saved.”

Many indeed would be well content to be as Lot., and if but saved at last, think that all will be well. But consider, to he but scarcely saved, is to be well-nigh lost, and what if not saved, but lost! Lot had Abraham to look to, and fell short; but he that looks to Lot, and falls short even of that, as he surely will do, can have not even a Zoar allowed him to escape to. Lot lingers and hesitates, and with difficulty advances. The next thing to this is to look back, and then, “Remember Lot’s wife.” No doubt the example of Lot is given us by the side of Abraham for our warning and avoidance; the uncertainty, the temptation, the dangers, the suspense, the terrors of that night may well indicate the state of a soul such as that of Lot in the great crisis we may all have to undergo.

These are both instances of faith—Abraham and Lot. But look at this and look at that; see the peace of the one—the disquietude of the other; godliness hath the promise of the life which now is, and of that which is to come; to him that seeketh first the kingdom of God all things needful for this life shall be added; nay, more, to self-sacrifice is promised manifold more in this present time, as well as everlasting life hereafter; it hath “peace and joy in the Holy Ghost;” but this is all to one thoroughly religious, to the life of faith; to the half-religious it is not so, but doubt often, and care, and inquietude. Joys of sense are not compatible with joys of the spirit; gladness is spoken of with singleness of heart; but these are not found with “fulness of bread,” which gave rise to the sin of Sodom.

Now where shall all who are met here on this day find themselves described in the awful picture of this history? You are not as they of Sodom; nor are you probably as Lot’s sons-in-law, who mocked at his entreaties; neither are you such as Abraham; then you must be either as Lot or as Lot’s wife; in a state of uncertainty for good or evil, and one in which faith may be strengthened or weakened; and if in either of these states now and at the last, then your end will be one of these two; in one case, that you are very nearly lost, but not quite—in the other, that you are very nearly saved, but not quite!