06.4.7. The End of Lot

VII. -- THE END OF LOT Genesis 18:1-33 and Genesis 19:1-38

NOW comes the end of Lot, which must be known before Isaac, the spirit of sonship, is given to us. Thus, one after another of the things once walked with drop off from around Abraham as he advances. For the path of the spirit of faith is one of ever increasing separateness to God; until, being stripped of all external aids, it is without any other hope cast wholly and for everything upon the Lord alone. Terah, the old man, is first left. Then, when we escape from Egypt, Lot separates himself. After this, great efforts are made to reclaim him, shewing how much the outward man is yet clung to and yearned over. But a time comes when Lot is seen no more. This stage here begins to open to us.

What Lot is we have already seen. Inwardly, he is that mind in us, which, though righteous, leans to outward things; which, therefore, though moved for a while to go with faith, departs from it after Egypt is left, and goes down Sodom-ward. (Note: See on chapters 12 and 13.) Such a mind is in us at this stage. But the time comes in the life of faith, when Sodom, the work of Ham’s seed, must be judged in us; when divine judgment is seen to consume and overthrow all the plain of Sodom, that is, the ground of self-love. For Sodom is not judged at first. There is a time when self-love is not consumed in us. Now its doom is seen; and by this is brought out the full difference between the spirit of faith and the upright outward mind. To each the Lord now speaks. The spirit of faith, having judged itself by circumcision, receives the Lord in a way unknown before, with fresh promises, and an enlarged apprehension of God’s will; while the outward mind, still vexed with self-love, and able to receive only an inferior revelation, is rescued thence to produce a shameful fruit, which is destined to become a thorn in the way of Abraham’s true seed. After which Lot is seen no more. Having shewn what it is, the outward mind no more affects the path of faith. For a time it tries us, but a day arrives when its full unlikeness to the spirit of faith is seen in a light never to be forgotten. Thenceforth, whatever trials we may have, we know the difference between these, and knowing it walk more simply and intelligently. (Note: Origen at some length traces the inward fulfilment, Orig. Hom. vi. in Gen.)

------------ This outline of the inward sense here may suffice for those who can pursue it inwardly. The outward fulfilment will be better known. In this view, Abraham is the type of those in whom the spirit of faith is the ruling life: Lot, of those who, though righteous and saved, are rather outward than inward men, who hold the truth, but never seem to apprehend the inward spirit of it. As if to shew the contrast between these, Lot’s path is drawn here beside Abraham’s. Both are seen entertaining heavenly visitors; both gladly welcome such a visit; this is common to both: but beyond this how different the circumstances, and the results to each, of this intercourse!

There is first a difference in the form of the Divine manifestation. In Abraham’s case we read, "The Lord appeared to him at midday, and lo, three men stood by him:" in Lot’s, "There came two angels to Sodom at even" (Cf. Genesis 18:1-2; Genesis 19:1). In the first case, the Lord appears in human form, and three persons are apprehended. In the other, only two are seen. By the obedient soul, from Abram changed to Abraham, the promise, "If any man keep my word, we will come unto him, and make our abode with him" (John 14:23), is fully realised. Three persons, Father, Son, and Spirit, will be known, stooping in a form we can bear to come under our roof, not in darkness, but in the light, as guests to commune with us. While those who yet are in the world, like Lot, receiving their heavenly guests "at even," that is, in declining light, be their faith what it may, will in experience lose one person, and have less perfect communion. (Note: This is the common exposition of the Fathers. Gregory Nyssen, Test. c. Jud. p. 152; Ed. Par. 1638. Cyril of Alexandria, Contra Julian, l. viii. p. 268. Ambrose, De Abr. l. i. c. 5, § 33. Origen dwells much on this manifestation being vouchsafed "at mid-day," Hom. ii. in Cantica.) The ground they stand on is as distinct. Abraham is "in the plains of Mamre, in his tent-door;" Lot is "sitting in the gate of Sodom." True men of faith, as pilgrims with their tent, in obedient self-judgment rest at Mamre or Hebron, that is in vision or communion. Others, righteous but not self-judged, seek to judge "in the gate of Sodom," the defiled world-loving world. (Note: To "sit in the gate" was to take the place of authority. See Deuteronomy 21:19; Ruth 4:1; Lamentations 5:14; Psalms 69:12; Proverbs 22:22; Isaiah 29:21; Amos 5:10; Amos 5:12; Amos 5:15; Proverbs 31:23.) The one not only give up the world, but are content to be given up by it, which is far harder. The other take a place of power here, hoping, unjudged as they are, to correct the faults of others who are living in self-love. But can the Lots correct or reform the world? Rather they themselves are only "saved so as by fire" (1 Corinthians 3:15). A stage is, indeed, to be reached by grace, when the elect not only "gets him out," as Abram, from the ground of the old man, but when he can go down thither again, as Jacob, to win flocks thence, which he may bring back to Canaan. There is yet a higher stage, when, as Joseph, he can even in Egypt have it all bowed down before him, while he is its deliverer. But at the Abraham stage this cannot be. To Abram the word is, "Get thee out into a land which I will shew thee." The path of faith as such is not to cleanse the world, but to lift man out of it to dwell in heavenly things. Further on, the elect may be fit for more. As a believer, his place is the ground of promise, in marked separation from outward things. True believers, therefore, dwell apart with God, while the Lots, unjudged, and unfit to judge others, dwelling in Sodom, strive by efforts to improve it, to justify to themselves a position which they feel at least questionable. For few have known the true walk of faith, even in the measure Lot knew it when he walked with Abram, but have some misgivings when they compare their position as professed improvers of the world, which yet is not improved, with that of those who in separation from it are bearing witness of a better. So they labour in the fire, comforting themselves, that, while the Abrahams are useless to the world, they are doing something for it. What they really achieve may teach them at last that Sodom cannot even be helped, much less saved, by unchastened outward men. But Lot has not yet learnt this: while therefore Abraham is at Mamre, Lot is in the gate of Sodom, calling its sinners, "brethren" (Genesis 19:7).

Another contrast between these men may be seen in their reception of their guests, and the circumstances attending it. In both there is the same desire for communion; but while in the one case this at once is granted, in the other at first it is denied: with the one, communion is undisturbed; with the other, when at last obtained, it is marred by the intrusion of the men of Sodom. To Abraham’s request, "Pass not away, my Lord, but let me fetch a morsel of bread," the answer at once is, "So do as thou hast said." To Lot’s petition, "Turn in, my lords, I pray you, into your servant’s house," the reply is, "Nay, but we will abide in the street all night" (Cf. Genesis 18:5; Genesis 19:2). Eventually, indeed, they yield to his importunity, and he sups with them, and they with him. But whereas in Abraham’s case communion is reached, as it were, naturally without an effort, in Lot’s there is a struggle of prayer before his desire is granted. By the self-mortified pilgrim communion is easily obtained. Those who live in the world, judging it rather than themselves, though they would gladly welcome the Lord or His servants, find that, before communion can be enjoyed, a temporary denial and a spiritual struggle must be experienced. Further, in Abraham’s case, the communion is unbroken. No rude alarms from without disturb his quiet intercourse. In Lot’s, "the men of Sodom compass the house," and Lot, distracted, "went out at the door to them, and shut the door after him" (Cf. Genesis 18:8; Genesis 19:5-6). Abraham, having but One Master to serve, can stand before Him in peace. Lot with two masters, the Lord and the world, can satisfy neither, nor is himself satisfied. Forced away from his guests by those among whom he dwells, the communion of saints, if known at all, is known with many interruptions.

Other contrasts abound throughout this scene. Of Abraham it is said, "He ran to meet them:" of Lot only that "he rose up" (Cf. Genesis 18:2; Genesis 18:6-7; Genesis 19:1). (Note: Origen, (Hom. iv. in Gen.) dwells at considerable length on this, and on the difference between the feasts prepared by Lot and Abraham.) The one, as soon as the Lord appears, instinctively draws nearer to Him: the other, though welcoming Him, does not shew the same alacrity. In the feast prepared, too, a difference may be seen. By Abraham "a calf" is slain, -- there is the pouring out of a life, -- and "fine meal" is added: in the other we find only "unleavened bread and wine," an acceptable service, yet not so costly as the former. (Note: In the authorised version we read, "Lot made a feast, and did bake unleavened bread." The word mishteh [H4960], here translated "feast," is elsewhere more correctly rendered "a banquet of wine," as in Esther 5:6; Esther 7:7. See also Isaiah 25:6. The LXX. here render it by poton, "a drinking.") And there is yet this difference in the communion of saints. Some can grasp the highest aspects of Christ’s death, apprehending Him as the "ox," and the "fine flour," in which was no unevenness: others have a lower view of the same offering, seeing it only as "unleavened bread and wine." Happy is it to see Christ in any form, but happiest he, who, walking with the Lord, and giving to Him without grudging, in such acts has the fullest views of Him who has even "given himself" to us. A further contrast is to be seen in the state of the respective families of Lot and Abraham. Abraham, to the question, "Where is thy wife," can reply, in words he could not have used in Egypt, "She is in the tent." In Lot’s case, the women of his house are in jeopardy, offered to the men of Sodom, in hope of staying worse abomination (Cf. Genesis 18:9; Genesis 19:8). Women, in this outward view, are principles. (Note: See what is said of Eve, on Genesis 3:1-24; also respecting "the daughters of men," on Genesis 6:1-22; also of Sarah and Hagar, on Genesis 12:1-20 and Genesis 16:1-16.) If we walk with God, we are in no danger of having our principles defiled by the world’s rough handling. Not so if our home is the world: there our purest principles are in danger of being abused, nay, often they are abused, for the world, if it touches, cannot but dishonour them. I know, indeed, that in every age men like Lot have been found, who, tempted or forced by their position, prostitute their principles to the use of the ungodly. I know, too, that in so doing they hope to improve the world, and to keep it from worse abominations. So have liberty and peace, and other fruits of righteousness, been pressed upon the world, in the hope that in embracing these it may, as the world, be somewhat bettered. And what is the result? The principles are perilled or defiled, the world meanwhile being not a whit the better. But the Lots do not believe this, until bitter experience proves it. Is then nothing to be done for the ungodly world? Much surely. Do what Abraham did for Sodom, -- pray for it: nay, if you are sent, do what God’s messengers did, -- testify of coming judgment, and shew the way of safety. Bring those you can out of it. But think not that as a Lot you can reform or change it by your principles. It may defile you and them; you cannot change it. Were you a Joseph, you might do something. Being only a Lot, or outward man, though righteous, you are powerless.

Further, Abraham waiting on his guests "stood by them" in calm communion. Lot "went out," anxious for his children. Not one word is recorded addressed by him to the heavenly strangers while they are in his house (Cf. Genesis 18:8-9; Genesis 19:14). Men of faith can speak to the Lord, and in communion receive fresh promises. The Lots can but speak to their children or the world, and receive warnings, that, if they flee not, they must be destroyed. Lot’s words here are very characteristic. He goes out to direct others, but his preaching is, first, not in exact accordance with the word of the Lord, and then, not in accordance with his own conduct. The Lord had said, "Hast thou any here? Bring them out." Lot only says, "Get you out" (Genesis 19:12; Genesis 19:14). It is all the difference between "Come," and "Go:" and alike as these may seem, the difference is by no means trifling. Again, his preaching is not in accordance with his walk. Lot preaches, "Get you out of this place, for the Lord will destroy it;" but he himself "lingers" (Genesis 19:14; Genesis 19:16). Here we see his reason for altering the Lord’s words. He could not "bring" others out if he tarried there: he must say, "Get you out." How many righteous Lots in Sodom are yet attempting thus to bear the Lord’s message. Even while they say, This world is condemned, they linger in it, and are at last only separated from it by force, against their own will. Yet they hope such preaching will move others. But the truth from such lips is paralysed. Its preachers are its greatest hindrance: they may like Lot be "saved by fire," but "their works shall be burnt up, and they shall suffer loss." (1 Corinthians 3:15. Compare John 15:6, and 1 Corinthians 9:27.)

Very different too are the words addressed to Abraham out of Sodom, and to Lot yet lingering there. To both the Lord declares that city’s fate, but how unlike to each the terms of the communication. To the one He speaks as to a friend, saying, "Shall I hide from Abraham the thing that I will do?" To Lot He says, "We will destroy this place: escape for thy life, lest thou also be consumed" (Cf. Genesis 18:17-21; Genesis 19:13-17). Such as walk with God can in quiet learn of Him. Such as walk with the world must, even as the world, be alarmed to "flee for their life, lest they be consumed." A carnal Christian cannot bear spiritual words. Paul, though he might speak wisdom among them that were perfect, could not speak to the Corinthians as unto spiritual. (1 Corinthians 2:6; 1 Corinthians 3:1. Compare Hebrews 5:11-14.) Even the Holy Ghost, whose office it is "to take of the things of Christ" to shew them to faithful souls, to the world speaks only "of sin, and righteousness, and judgment." (Compare John 16:8, and John 16:13-14.) Worldly Christians therefore, though they talk for ever of assurance and election, so long as they are in the world will hear God’s voice warning and alarming them. Out of Sodom they shall hear of peace; in it, the word, and it is in love, must be a warning, lest they also be consumed.

Even more unlike are the prayers of these men. Abraham, with confessions that he is "but dust and ashes," waiting on God in Christ-like intercession, yields his will to God’s will. Lot, full of self, styling himself God’s "servant," prays only for self, in a prayer which throughout is a struggle to obtain his own will (Cf. Genesis 18:23-33; Genesis 19:18-19). The Lord had said, "Stay not in all the plain:" and Lot answered, "Oh! not so, my Lord;" that is, not thy will but mine be done: (is there not too much of such prayer?) to justify which he speaks of grace; "Not so, my Lord, for thy servant hath found grace in thy sight." This is ever so: Christians in the world plead grace as a reason for self-indulgence and for obtaining their own will. Then, again, what confusion is in the prayer. He speaks of the "mercy shewn in saving his life," and yet of "some evil (he knows not what) taking him;" not saying, "I will not," but "I cannot:" -- "I cannot escape to the mountain, lest I die." Thus he pleads for his own way to the end, his last request being for Zoar, a little matter, -- "Is it not a little one?" -- the gracious answer to which is one of the unnumbered proofs, that as the heavens are high above the earth, so great is the Lord’s mercy to all them that fear Him. But one fact more is known of Lot. Sodom is judged: the condemnation of this world is clearly seen. Then Abraham gets up early to the place where he stood before the Lord, as though yet waiting on Him. Lot, unsatisfied with his self-chosen refuge, gets up to the mountain, without a command, only to fall there grievously. (Note: Compare the Lord’s command to Israel, to go up into the land, which they disobeyed, with the result of the self-will of the same men, who afterwards chose to go up presumptuously, without a divine command. -- Deuteronomy 1:26-44.) Wine first, and then his daughters, cast him down. So when outward men, through mere alarm of judgment, attempt without command to walk where faith walks, their very gifts will cause their fall. The higher the ground, the harder for them to occupy it. There the cup of blessing, misused by Lot’s daughters, that is, by the evil working of those principles which have been produced and are most cherished by outward men, will give occasion for those very principles first to corrupt, and then to be themselves corrupted by, those who cherished them. Thus will righteous Lots unintentionally produce out of their own self-defiled principles a seed to their own shame and the grief of God’s elect; a seed which Israel may be forbidden to dispossess (Deuteronomy 2:9-12; Deuteronomy 2:19-21), but which cannot come into the congregation of the Lord (Deuteronomy 23:3-4), to the end dwelling nigh to the wilderness, short of the land beyond Jordan.

Such is the end of Lot. Henceforth he is no longer a snare to the man of faith. Within, when once the outward mind has shewn its full unlikeness to that spirit of faith, with which for a while it seemed so closely linked, it ceases to be a hindrance: it may live, but henceforth it does not trouble faith. So without, the fall of outward men may grieve, but it will not stumble the men of faith. It may even help them, as the removal of dead wood serves the vine no less than the purging and pruning of the fruitful branch. "All things are yours." "In all these things we are more than conquerors through Him that loved us."