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Genesis 19:29
Verse
Context
The Destruction of Sodom and Gomorrah
28He looked down toward Sodom and Gomorrah and all the land of the plain, and he saw the smoke rising from the land like smoke from a furnace.29So when God destroyed the cities of the plain, He remembered Abraham, and He brought Lot out of the catastrophe that destroyed the cities where he had lived.
Sermons
J. Vernon McGee
From the Pulpit & Classic Sermons
E.A. Johnston
W.F. Anderson
A.W. PinkSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God remembered Abraham - Though he did not descend lower than ten righteous persons, (see Gen 18:32), yet the Lord had respect to the spirit of his petitions, and spared all those who could be called righteous, and for Abraham's sake offered salvation to all the family of Lot, though neither his sons-in-law elect nor his own wife ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet by breaking the command of God perished with the other gainsayers.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
For on the destruction of these cities, God had thought of Abraham, and rescued Lot. This rescue is attributed to Elohim, as being the work of the Judge of the whole earth (Gen 18:25), and not to Jehovah the covenant God, because Lot was severed from His guidance and care on his separation from Abraham. The fact, however, is repeated here, for the purpose of connecting with it an event in the life of Lot of great significance to the future history of Abraham's seed. Gen 19:30-35 From Zoar Lot removed with his two daughters to the (Moabitish) mountains, for fear that Zoar might after all be destroyed, and dwelt in one of the caves (מערה with the generic article), in which the limestone rocks abound (vid., Lynch), and so became a dweller in a cave. While there, his daughters resolved to procure children through their father; and to that end on two successive evenings they made him intoxicated with wine, and then lay with him in the might, one after the other, that they might conceive seed. To this accursed crime they were impelled by the desire to preserve their family, because they thought there was no man on the earth to come in unto them, i.e., to marry them, "after the manner of all the earth." Not that they imagined the whole human race to have perished in the destruction of the valley of Siddim, but because they were afraid that no man would link himself with them, the only survivors of a country smitten by the curse of God. If it was not lust, therefore, which impelled them to this shameful deed, their conduct was worthy of Sodom, and shows quite as much as their previous betrothal to men of Sodom, that they were deeply imbued with the sinful character of that city. The words of Gen 19:33 and Gen 19:35, "And he knew not of her lying down and of her rising up," do not affirm that he was in an unconscious state, as the Rabbins are said by Jerome to have indicated by the point over בּקוּמה: "quasi incredibile et quod natura rerum non capiat, coire quempiam nescientem." They merely mean, that in his intoxicated state, though not entirely unconscious, yet he lay with his daughters without clearly knowing what he was doing. Gen 19:36-38 But Lot's daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity. Moab, another form of מאב "from the father," as is indicated in the clause appended in the lxx: λέγουσα ἐκ τοῦ πατρός μου, and also rendered probable by the reiteration of the words "of our father" and "by their father" (Gen 19:32, Gen 19:34, and Gen 19:36), as well as by the analogy of the name Ben-Ammi = Ammon, Ἀμμάν, λέγουσα Υἱος γένους μου (lxx). For עמּון, the sprout of the nation, bears the same relation to עם, as אגמון, the rush or sprout of the marsh, to אגם Delitzsch). - This account was neither the invention of national hatred to the Moabites and Ammonites, nor was it placed here as a brand upon those tribes. These discoveries of a criticism imbued with hostility to the Bible are overthrown by the fact, that, according to Deu 2:9, Deu 2:19, Israel was ordered not to touch the territory of either of these tribes because of their descent from Lot; and it was their unbrotherly conduct towards Israel alone which first prevented their reception into the congregation of the Lord, Deu 23:4-5. - Lot is never mentioned again. Separated both outwardly and inwardly from Abraham, he was of no further importance in relation to the history of salvation, so that even his death is not referred to. His descendants, however, frequently came into contact with the Israelites; and the history of their descent is given here to facilitate a correct appreciation of their conduct towards Israel.
Jamieson-Fausset-Brown Bible Commentary
when God destroyed the cities, &c.--This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [Deu 4:24; Heb 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf. Next: Genesis Chapter 20
John Gill Bible Commentary
And Lot went up out of Zoar,.... Which lay in the plain, and therefore when he went from thence to the mountain, it was by an ascent: and dwelt in the mountain; which the Lord had directed him to go to before, but was unwilling, and chose Zoar, and desired he might flee thither, and that that might be spared; but now he likes God's advice for him better than his own, and therefore betook himself to the mountain, where he might think himself safest, and where he continued; very probably this was the mountain Engaddi, under which Zoar is said to lie by Adrichomius (n): and his two daughters with him: his wife was turned into a pillar of salt, and these two were all of his family that with him were saved from the destruction; and these are the rather mentioned for the sake of an anecdote hereafter related: for he feared to dwell in Zoar; it being near to Sodom; and the smoke of that city and the rest might not only be terrible but troublesome to him, and the tremor of the earth might continue and reach as far as Zoar; and perceiving the waters to rise and overflow the plain, which formed the lake where the cities stood, he might fear they would reach to Zoar and swallow up that; and especially his fears were increased, when he found the inhabitants were as wicked as those of the other cities, and were unreformed by the judgment on them; and so he might fear that a like shower of fire would descend on them and destroy them, as it had the rest, though it had been spared for a while at his intercession; and, according to the Jewish writers (o), it remained but one year after Sodom: and he dwelt in a cave, he and his two daughters; which was in the mountain, the mountain of Engedi. Josephus (p) makes mention of the mountains of Engedi; and here was a cave, where David with six hundred men were, in the sides of it, when Saul went into it, Sa1 24:1; and perhaps may be the same cave where Lot and his two daughters lived. (n) Theatrum Terrae S. p. 54. (o) Juchasin, fol. 8. 1. (p) Antiqu. l. 6. c. 13. sect. 4.
Tyndale Open Study Notes
19:29 God honored Abraham’s intercession (cp. 18:23-32), but Lot’s entire world was gone because he lived by instinct and desire, not by faith in God. He could no longer live in the good land he selfishly chose for himself (13:10-13; cp. Matt 16:26; 2 Cor 5:7).
Genesis 19:29
The Destruction of Sodom and Gomorrah
28He looked down toward Sodom and Gomorrah and all the land of the plain, and he saw the smoke rising from the land like smoke from a furnace.29So when God destroyed the cities of the plain, He remembered Abraham, and He brought Lot out of the catastrophe that destroyed the cities where he had lived.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 18:17-21
By J. Vernon McGee2.8K03:08GenesisGEN 18:17GEN 18:32GEN 19:24GEN 19:29In this sermon, the preacher discusses the story of Abraham and how God revealed his plans to him regarding the destruction of Sodom and Gomorrah. The preacher emphasizes that God chose to inform Abraham because he knew that Abraham would command his children and household to follow the ways of the Lord. The preacher highlights the importance of discipline and justice in Abraham's household. God's decision to reveal his plans to Abraham was also influenced by the fact that Abraham would become a great and influential nation, blessing all the nations of the earth. The preacher emphasizes that God's revelation to Abraham allowed him to correct his distorted view of God and understand the situation in Sodom and Gomorrah more accurately.
Abraham & Lot - Leonard Ravenhill
By From the Pulpit & Classic Sermons64859:22RadioGEN 18:23GEN 19:12GEN 19:24GEN 19:29LUK 17:32ACT 26:18In this sermon, the preacher shares a personal anecdote about a fellow preacher in Dallas who had a unique introduction to his sermon. He then offers advice to a young man who believes he is called to become a preacher, suggesting he read Acts 26 and the minor prophets to understand his purpose. The preacher emphasizes the importance of reading and studying the word of God, rather than relying on modern literature. He concludes by referencing the story of Lot's wife in Luke 17:32, urging listeners to remember her as a cautionary example.
Revival Stories: Charles Finney
By E.A. Johnston63218:36BiographyGEN 19:12GEN 19:16GEN 19:24GEN 19:29MAT 24:16LUK 17:28In this sermon, the preacher describes a powerful and transformative experience he had while preaching to a congregation. Suddenly, a solemn atmosphere descended upon the people, and they began falling to their knees and crying out for mercy. The preacher was overwhelmed by a discordant sound that seemed to drive him to desperation. After praying fervently, he was inspired to deliver a message of warning and urgency, calling for a heaven-sent revival to awaken the church from its spiritual slumber. The preacher references biblical figures like John Wesley and the prophet Joel to emphasize the need for a revival and the importance of recognizing the moral decay of the present time.
The Life of Abraham - Part 7
By W.F. Anderson37500:00GEN 18:23GEN 19:29JOB 2:10JOB 2:13In this sermon, the speaker emphasizes the importance of approaching the Bible not just as a source of facts or ammunition, but as a way to understand the heart and mind of God. He encourages listeners to seek God's longings and desires, and to let them become their own. The speaker also highlights the example of Abraham, who poured out his heart and mind to God, demonstrating a deep friendship and trust. The sermon concludes by reminding listeners that God has called them his friends and invites them to come to the Bible with a disciplined approach, but also with a desire to hear the heart of God.
The Divine Rememberer
By A.W. Pink0God's FaithfulnessDivine RemembranceGEN 8:1GEN 9:16GEN 19:29EXO 2:24PSA 40:2PSA 136:23ISA 41:10JER 30:7EPH 1:4TIT 1:2A.W. Pink emphasizes God's unwavering memory and faithfulness towards humanity, contrasting it with our tendency to forget Him. He reflects on the biblical instances where God remembered His people in their low estate, particularly the Israelites in Egypt, and how this theme extends to all believers today. Pink reassures that even in our darkest moments, God remains the faithful Rememberer, providing grace and support throughout our lives. He encourages believers to recognize God's covenant promises and His continual presence, especially during trials and tribulations. Ultimately, Pink calls for gratitude towards God for His enduring mercy and faithfulness, which will be fully realized in eternity.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God remembered Abraham - Though he did not descend lower than ten righteous persons, (see Gen 18:32), yet the Lord had respect to the spirit of his petitions, and spared all those who could be called righteous, and for Abraham's sake offered salvation to all the family of Lot, though neither his sons-in-law elect nor his own wife ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet by breaking the command of God perished with the other gainsayers.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
For on the destruction of these cities, God had thought of Abraham, and rescued Lot. This rescue is attributed to Elohim, as being the work of the Judge of the whole earth (Gen 18:25), and not to Jehovah the covenant God, because Lot was severed from His guidance and care on his separation from Abraham. The fact, however, is repeated here, for the purpose of connecting with it an event in the life of Lot of great significance to the future history of Abraham's seed. Gen 19:30-35 From Zoar Lot removed with his two daughters to the (Moabitish) mountains, for fear that Zoar might after all be destroyed, and dwelt in one of the caves (מערה with the generic article), in which the limestone rocks abound (vid., Lynch), and so became a dweller in a cave. While there, his daughters resolved to procure children through their father; and to that end on two successive evenings they made him intoxicated with wine, and then lay with him in the might, one after the other, that they might conceive seed. To this accursed crime they were impelled by the desire to preserve their family, because they thought there was no man on the earth to come in unto them, i.e., to marry them, "after the manner of all the earth." Not that they imagined the whole human race to have perished in the destruction of the valley of Siddim, but because they were afraid that no man would link himself with them, the only survivors of a country smitten by the curse of God. If it was not lust, therefore, which impelled them to this shameful deed, their conduct was worthy of Sodom, and shows quite as much as their previous betrothal to men of Sodom, that they were deeply imbued with the sinful character of that city. The words of Gen 19:33 and Gen 19:35, "And he knew not of her lying down and of her rising up," do not affirm that he was in an unconscious state, as the Rabbins are said by Jerome to have indicated by the point over בּקוּמה: "quasi incredibile et quod natura rerum non capiat, coire quempiam nescientem." They merely mean, that in his intoxicated state, though not entirely unconscious, yet he lay with his daughters without clearly knowing what he was doing. Gen 19:36-38 But Lot's daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity. Moab, another form of מאב "from the father," as is indicated in the clause appended in the lxx: λέγουσα ἐκ τοῦ πατρός μου, and also rendered probable by the reiteration of the words "of our father" and "by their father" (Gen 19:32, Gen 19:34, and Gen 19:36), as well as by the analogy of the name Ben-Ammi = Ammon, Ἀμμάν, λέγουσα Υἱος γένους μου (lxx). For עמּון, the sprout of the nation, bears the same relation to עם, as אגמון, the rush or sprout of the marsh, to אגם Delitzsch). - This account was neither the invention of national hatred to the Moabites and Ammonites, nor was it placed here as a brand upon those tribes. These discoveries of a criticism imbued with hostility to the Bible are overthrown by the fact, that, according to Deu 2:9, Deu 2:19, Israel was ordered not to touch the territory of either of these tribes because of their descent from Lot; and it was their unbrotherly conduct towards Israel alone which first prevented their reception into the congregation of the Lord, Deu 23:4-5. - Lot is never mentioned again. Separated both outwardly and inwardly from Abraham, he was of no further importance in relation to the history of salvation, so that even his death is not referred to. His descendants, however, frequently came into contact with the Israelites; and the history of their descent is given here to facilitate a correct appreciation of their conduct towards Israel.
Jamieson-Fausset-Brown Bible Commentary
when God destroyed the cities, &c.--This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [Deu 4:24; Heb 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf. Next: Genesis Chapter 20
John Gill Bible Commentary
And Lot went up out of Zoar,.... Which lay in the plain, and therefore when he went from thence to the mountain, it was by an ascent: and dwelt in the mountain; which the Lord had directed him to go to before, but was unwilling, and chose Zoar, and desired he might flee thither, and that that might be spared; but now he likes God's advice for him better than his own, and therefore betook himself to the mountain, where he might think himself safest, and where he continued; very probably this was the mountain Engaddi, under which Zoar is said to lie by Adrichomius (n): and his two daughters with him: his wife was turned into a pillar of salt, and these two were all of his family that with him were saved from the destruction; and these are the rather mentioned for the sake of an anecdote hereafter related: for he feared to dwell in Zoar; it being near to Sodom; and the smoke of that city and the rest might not only be terrible but troublesome to him, and the tremor of the earth might continue and reach as far as Zoar; and perceiving the waters to rise and overflow the plain, which formed the lake where the cities stood, he might fear they would reach to Zoar and swallow up that; and especially his fears were increased, when he found the inhabitants were as wicked as those of the other cities, and were unreformed by the judgment on them; and so he might fear that a like shower of fire would descend on them and destroy them, as it had the rest, though it had been spared for a while at his intercession; and, according to the Jewish writers (o), it remained but one year after Sodom: and he dwelt in a cave, he and his two daughters; which was in the mountain, the mountain of Engedi. Josephus (p) makes mention of the mountains of Engedi; and here was a cave, where David with six hundred men were, in the sides of it, when Saul went into it, Sa1 24:1; and perhaps may be the same cave where Lot and his two daughters lived. (n) Theatrum Terrae S. p. 54. (o) Juchasin, fol. 8. 1. (p) Antiqu. l. 6. c. 13. sect. 4.
Tyndale Open Study Notes
19:29 God honored Abraham’s intercession (cp. 18:23-32), but Lot’s entire world was gone because he lived by instinct and desire, not by faith in God. He could no longer live in the good land he selfishly chose for himself (13:10-13; cp. Matt 16:26; 2 Cor 5:7).