Chapter commentary
Genesis Chapter 19
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The contents of this chapter we have, 2Pe 2:6-8, where we find that "God, turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, and delivered just Lot." It is the history of Sodom's ruin, and Lot's rescue from that ruin. We read (Ge 18:1-33) of God's coming to take a view of the present state of Sodom, what its wickedness was, and what righteous persons there were in it: now here we have the result of that enquiry. I. It was found, upon trial, that Lot was very good (Ge 19:1-3), and it did not appear that there was any more of the same character. II. It was found that the Sodomites were very wicked and vile, Ge 19:4-11. III. Special care was therefore taken for the securing of Lot and his family, in a place of safety, Ge 19:12-23. IV. Mercy having rejoiced therein, justice shows itself in the ruin of Sodom and the death of Lot's wife (Ge 19:24-26), with a general repetition of the story, Ge 19:27-29. V. A foul sin that Lot was guilty of, in committing incest with his two daughters, Ge 19:30-38, etc.
1-11
Assault on the House of Lot (1898 BC)
简体中文
攻击罗得的家（主前 1898 年）
¹ 那两个天使晚上到了所多玛。罗得正坐在所多玛城门口。看见他们，就起来迎接，俯伏在地，
² 说：我主啊，请你们转到仆人家里洗洗脚，住一夜，清早起来再走。他们说：不，我们要在街上过夜。
³ 罗得切切的请他们，他们这才肯进去到他屋里。罗得为他们设摆筵席，烤了无酵饼，他们就吃了。
这两个天使，大概就是刚才与亚伯拉罕同在的那三个中的两个——那两个受造的天使，被差去执行神关乎所多玛的旨意。在此观察：1. 所多玛只有一个好人，这些属天的使者很快就把他找出来了。无论我们在何处，都当寻出那地敬畏神的人，并选择与他们结交。（太 10:11）打听谁是配得的，就住在那里。 同国之人到了异国，喜欢聚在一起。2. 罗得此时充分地把自己与其余的邻舍分别出来，这明明在他身上作了记号。行事不像其余之人的，结局也不当像其余之人。(1.) 傍晚之时罗得坐在所多玛城门口。当其余的人大概在饮酒作乐时，他独自坐着，等候行善的机会。(2.) 他极其尊重那些仪表和神情端庄严肃的人，虽然他们并非排场地来到。他遇见他们便俯伏在地，仿佛一见面就分辨出他们身上有某种属神的成分。(3.) 他好客，在他的邀请和款待上极其自由慷慨。他请这些客人到他家中，到他所有的最好住处，并尽他所能地向他们显出他的真诚；因为，[1.] 当天使为要试验他邀请是否出于真心，起先婉拒接受（这是谦逊的常例，丝毫不损害诚实和正直），他们的拒绝并没有使他更急切；不，他切切地请他们（创 19:3），部分是因为他绝不愿让他们暴露在所多玛街头住宿的不便和危险中，部分是因为他渴慕他们的同伴和交谈。他在所多玛已经许久没有见过两张这样诚实的面孔了。当知：住在坏地方的人，当懂得珍惜那些智慧和善良之人的相交，并恳切渴慕它。[2.] 当天使接受他的邀请时，他款待得体面；他为他们设了筵席，认为花在这样客人身上是值得的。当知：善人应当（凭着智慧）作慷慨的人。
⁴ 他们还没有躺下，所多玛城里各处的人，连老带少，都来围住那房子，
⁵ 呼叫罗得说：今日晚上到你这里来的人在哪里？把他们带出来，任我们所为。
⁶ 罗得出来，到门口，把他们关在门外，
⁷ 说：众弟兄，请你们不要作这恶事。
⁸ 我有两个女儿，还是处女。容我把她们领出来，你们看着怎样好，就怎样待她们。只是这两个人既然到我舍下，不要向他们作什么。
⁹ 众人说：退去。又说：这个人来寄居，还想要作官。现在我们要害你，比害他们更甚。众人就向前拥挤罗得，要攻破房门。
¹⁰ 只是那二人伸出手来，将罗得拉进屋去，把门关上，
¹¹ 并且使门外的人，无论老少，都眼目昏迷。他们摸来摸去，总寻不着房门。
如今已无可辩驳地显明，所多玛的呼声并不比其因由更大。这一夜的作为已足以使其量器满溢。因为我们在此看见：
I. 他们都是恶人（创 19:4）。邪恶已成为普遍的，他们在任何污秽的图谋上都同心合意。这里老少都有，各方各处的人都参与了这场暴乱；老的并非过了这年纪，少的也已很快赶上了。他们要么没有官长维持治安、保护和平之人，要么他们的官长自己也协助教唆。当知：当罪的疾病成为流行病时，对任何地方都是致命的（赛 1:5-7）。
II. 他们已达到邪恶的最高峰；他们在耶和华面前罪大恶极（创 13:13）；因为：1. 他们如今所从事的，是最违背天性、最可憎的邪恶——一种至今仍带着他们名字、被称为所多玛之罪的罪。他们被那些卑劣的情欲（罗 1:26,27）所 headlong 带领——那些情欲比禽兽更坏，是人性永远的羞辱，凡有一点美德火花和任何天然良知之光残余的人，想到它都不免惊骇。当知：那些放纵于违背天性的不洁之人，已为永恒之火的报应作了记号。见（犹 1:7）。2. 他们不以为耻地承认它，并以武力推行他们的图谋。这行为若借诡诈和哄骗进行，已是够坏的了；他们却向美德宣战，公然挑衅它。所以胆大妄为的罪人被说成如所多玛宣告他们的罪（赛 3:9）。当知：那些在罪中变得无耻的人，通常在罪中不悔改；这将是他们的灭亡。那些 high hand 犯罪的人，他们的心实在刚硬（耶 6:15）。3. 当罗得尽其所能的温和出面、要遏止他们情欲的狂怒之时，他们对他极其傲慢无礼、肆意凌辱。他冒险走到他们中间（创 19:6）。他客气地对他们说话，称他们为弟兄（创 19:7），恳求他们不要作这恶事；他因他们污秽的企图而大大不安，便不合宜地、不可原谅地提出把他的两个女儿交给他们（创 19:8）。固然，两害之中我们当择其轻；但两罪之中我们一也不可择，更不可作恶以求善。他与他们讲理，以好客的律例和他客人所当得的房屋保护来恳求；但他向这些只受情欲和激情支配的 headstrong 罪人讲理，如同向吼叫的狮子和狂怒的熊讲理一样。罗得的争辩只是激怒了他们；为要完成他们的恶行、使其量器满溢，他们向他发作。(1.) 他们嘲笑他，指责他妄图作官的荒谬——他连他们城的自由民都算不上（创 19:9）。当知：责备者常被不公地指责为僭越，这很常见；在以朋友之恩相待时，却被指控僭取审判官之权：仿佛人不能说理而不算过分。(2.) 他们威胁他，并对他动手；这个好人有被这群暴徒撕碎的危险。当知：[1.] 那些恨恶被 reform 的人，也恨恶那些责备他们的人——即便责备极其温柔。放肆的罪人对待他们的良心，正如所多玛人对待罗得：挫败它们的 check、压制它们的指控、紧紧逼迫它们，直到把它们烙焦、全然封住它们的口，如此使自己 ripe for ruin。[2.] 对神的使者和忠信责备者的凌辱，很快就使一个民族的罪恶量器满溢，带来无可救药的毁灭。见（箴 29:1；代下 36:16）。责备若不能医治，便无药可治。见（代下 25:16）。
III. 除非天使的大能，没有任何别的能从一个好人从他们恶手中救出来。如今所多玛的品格如何、当如何待它，已无可争议；所以天使立即展示他们进一步所要作的事的一个样本。1. 他们救出罗得（创 19:10）。当知：浇灌人的，必受浇灌。罗得挂虑保护他们，如今他们投桃报李，有效地看顾他的安全。又当知：天使受雇特别保护那些因行善而置身危险的人。圣徒死时，如罗得被拉进一所完全安全的房子，门永远关上，挡住追他们的人。2. 他们惩治所多玛人的傲慢：他们使门外的人眼目昏迷（创 19:11）。这是有意为之的：(1.) 为终结他们的企图，使他们不能继续。那些对理由充耳不闻的人，被打瞎眼是公道的。暴烈的逼迫者常被弄得昏昧，不能推进他们针对神使者的恶意图谋（伯 5:14,15）。然而这些所多玛人被击瞎之后，仍继续摸索房门，要把它拆毁，直到疲惫。没有一种审判能凭自己改变恶人败坏的本性和目的。他们的心若不像身体一样被弄瞎，他们就会像那些术士一样说：这是神的手段，并降服了。(2.) 这是要作他们次日完全倾覆的定金。当神以公义审判的方式使人眼瞎时，他们的光景已经绝望了（罗 11:8,9）。
English original
Assault on the House of Lot (1898 BC)
¹ And 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;
² And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.
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.
These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here, 1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. Mt 10:11, Enquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. 2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest. (1.) Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good. (2.) He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them. (3.) He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for, [1.] When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he pressed upon them greatly (Ge 19:3), partly because he would by no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it. [2.] When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.
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 from every quarter:
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 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.
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.
⁹ And they said, Stand back. And they said again, This one fellow came in to sojourn, and 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.
Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here,
I. That they were all wicked, Ge 19:4. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, Isa 1:5-7.
II. That they had arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly (Ge 13:13); for, 1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called Sodomy. They were carried headlong by those vile affections (Ro 1:26,27), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See Jude 1:7. 2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to declare their sin as Sodom, Isa 3:9. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, Jer 6:15. 3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, Ge 19:6. He spoke civilly to them, called them brethren (Ge 19:7), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, Ge 19:8. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him. (1.) They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, Ge 19:9. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him. (2.) They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note, [1.] Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin. [2.] Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See Pr 29:1, and 2Ch 36:16. If reproofs remedy not, there is no remedy. See 2Ch 25:16.
III. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, Ge 19:10. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them. 2. They chastise the insolence of the Sodomites: They smote them with blindness, Ge 19:11. This was designed, (1.) To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, Job 5:14,15. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, This is the finger of God, and would have submitted. (2.) It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, Ro 11:8,9.
12-23
Rescue of Lot out of Sodom (1898 BC)
简体中文
罗得从所多玛被救出（主前1898年）
¹² 二人对罗得说："你这里还有什么人？无论是女婿、是儿女，和这城中属你的人，你都要将他们从这地方带出去。
¹³ 我们要毁灭这地方，因为他们的罪恶甚重，在耶和华面前达到耳中；耶和华差我们来，要毁灭这地方。"
¹⁴ 罗得就出去，告诉娶了他女儿的女婿们，说："你们起来离开这地方，因为耶和华要毁灭这城。"他女婿们却以为他说的是戏言。
我们在此看到为罗得蒙拯救所作的准备。
I. 他得到所多玛即将灭亡的警告：我们要毁灭这地方，创 19:13。当注意：圣洁的天使既是罪人遭毁灭时神怒气的执事，也是他百姓蒙保全、蒙拯救时他怜悯的执事。从这个意义说，善良的天使便成了恶天使，诗 78:49。
II. 他受命去通知他的朋友亲属，使他们若愿意，可与他一同得救（创 19:12）："你这里还有什么人——你所关心的？若有，去告诉他们将要临到的事。"这话含着：1. 一项重大本分的命令——就是当竭尽所能拯救身边的人，将他们如从火中抽出来的一根柴抢救出来。当注意：那因恩典已从罪恶状态中蒙拯救的人，应当尽力使别人也得拯救，尤其是亲人。2. 一项大恩惠的提供。他们并不问他城中是否有什么义人配得存活：不，他们知道一个也没有；他们问的是他在那里有什么亲属，使他们无论是义是不义，都可与他同得拯救。当注意：恶人往往因有敬虔的亲人而在世上得着较好的待遇。与敬虔之人有亲族关系，乃是美事。
III. 他就照样到女婿们那里去，创 19:14。请看：1. 罗得向他们所发的善告：*你们起来离开这地方。*这话的措辞令人惊心、令人奋发。毁灭已到门口，不是玩忽之时。他们没有尼尼微人那样四十天可悔改的期限。此时不改，更待何时。半夜里发出这呼声。我们向未归信之人所发的呼召——回转而存活——也是如此。2. 他们对这警告的轻忽：*他看来好像戏言。*他们也许以为，所多玛人刚才对他家的攻击扰乱了他的心，使他惊惧失措，不知所云；或他们以为他并非对他们认真。那些过着欢乐生活、凡事都当戏言的人，也把这警告当作戏言，便在倾覆中灭亡了。许多蒙警告自己因罪所处的痛苦与危险的人也是如此，等闲视之，以为他们的牧者不过是与他们戏言而已；这样的人必带着血归到自己头上而灭亡。
¹⁵ 天明了，天便催促罗得说："起来！带着你的妻子和你在这里的两个女儿出去，免得你因这城里的罪恶、一同被刑罚。"
¹⁶ 但罗得迟延不走；二人因为耶和华怜恤罗得，就拉着他的手和他妻子的手并他两个女儿的手，把他们领出来，安置在城外。
¹⁷ 领他们出来以后，就说："逃命罢！不可回头看，也不可在平原上站住；要往山上逃跑，免得你被剿灭。"
¹⁸ 罗得对他们说："我主啊，不要如此。
¹⁹ 你仆人已经在你眼前蒙恩，你又向我大显怜悯，救我的性命；我没有力量逃到山上，恐怕这灾祸临到我，我便死。
²⁰ 看哪，这座城又近又小，容易逃到——那不是一个小的么？求你容我逃到那里，我的性命就可以存活。"
²¹ 天使对他说："这事我也应允你，我不倾覆你所说的这城。
²² 你要速速逃到那城，因为你还没有到那里，我不能作什么。"因此那城名叫琐珥。
²³ 罗得到了琐珥，日头已经出来了。
此处可见：I. 罗得从所多玛被救出。所多玛虽有不足十个义人可以使其得免，但其中那一个义人却救了自己的灵魂，结 14:14。清早，他自己的客人因待他厚恩，便把他和他全家赶出门外，创 19:15。他那已出嫁的女儿随同不信的丈夫一同灭亡；但那仍与他同在的，却与他一同被保全。请看：
1. 罗得是何等被恩典的强有力所带出所多玛，创 19:16。看来他虽未如女婿们那样将警告当戏言，却仍迟延不走，他拖延，没有按情形所要求的那样快快逃走。许多对自己属灵光景的痛苦、对改变的必要虽有所感悟的人，也是如此——拖延这必不可少的工作，愚昧地迟疑。罗得就是这样行；若非天使拉着他的手，把他领出来，用惧怕救他（犹 23），这事对他必是致命的。此处说：耶和华怜恤他；否则他既如此不愿离去，神尽可公义地任他灭亡。当注意：(1.) 最义之人得救，也当归因于神的怜悯，而非自己的功劳。我们得救是本乎恩。(2.) 将人从罪恶状态中领出来，也当承认神的大能。若非神把我们领出来，我们必永不出来。(3.) 神若不怜恤我们，我们的迟延便是我们的毁灭。
2. 他既被领出来之后，便蒙恩而恳切地受催促当尽力而逃，创 19:17。(1.) 他仍当看自己处于被剿灭的危险之中，并因自保之律受激动为命而逃。当注意：恐惧战兢作成我们得救的工夫，乃是必需的。(2.) 他因此当以最大的谨慎殷勤为己业。他不可贪恋所多玛：*不可回头看。*他不可在路上耽搁：不可在平原上站住；因为那全地将化为一片死海。他不可在所指定之避难所以前便止步：*要往山上逃跑。*这些正是那因恩典从罪恶状态中蒙拯救之人所领受的命令。[1.] 不可归回罪与撒但——那就是回头看所多玛。[2.] 不可安息于自己和世界——那就是停在平原上。[3.] 当竭力追求基督与天国——那就是逃到山上；在达到之前，不可止步。
II. 为他预备避难之所。本来指定他逃往山上，但是：1. 他求一座逃城——就是那五座连在一起的城中之一，名比拉，创 14:2、19:18-20。罗得以为自己挑选的城比神所指定的山更安全，乃是他的软弱。他为自己的理由辩护时反自相矛盾——他说：你向我大显怜悯救了我的性命，我没有力量逃到山上；然而那在他迟延之时将他拔出所多玛的，岂不能在他开始疲倦之时，将他安然带到山上么？那救他脱离更大之灾的，岂不能救他脱离更小之灾么？他在请求中再三强调那地方之小：它是一座小城，不是么？因此可望不与其余的一样败坏。这便给那地方起了新名：称为琐珥——"小的"。为小地方的代求，是值得记念的。2. 神应允他所求，虽然其中有颇多软弱，创 19:21、22。请看神向一个软弱的真圣徒所显的恩惠。(1.) 琐珥因他而蒙保全。他为此城代求，并非如亚伯拉罕为所多玛的代求那样，出于宽厚爱心的原则，乃是纯出于私利；然而神仍应允他所求，为要显明义人迫切的祷告功效何等大。(2.) 所多玛的灭亡暂且搁延，直到他安然无恙：*你还没有到那里，我不能作什么。*当注意：好人在一地之同在，正有助于挡开审判。请看神为保守他百姓所费的用心。风被拘禁，直到神的众仆人受了印记，启 7:3，结 9:4。
III. 经上特记罗得进入琐珥时日头已经出来；因为义人来到一处，便带来光明——他也理当如此。
English original
Rescue of Lot out of Sodom (1898 BC)
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 sons in 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.
We have here the preparation for Lot's deliverance.
I. Notice is given him of the approach of Sodom's ruin: We will destroy this place, Ge 19:13. Note, The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people. In this sense, the good angels become evil angels, Ps 78:49.
II. He is directed to give notice to his friends and relations, that they, it they would, might be saved with him (Ge 19:12): "Hast thou here any besides, that thou art concerned for? If thou hast, go tell them what is coming." Now this implies, 1. The command of a great duty, which was to do all he could for the salvation of those about him, to snatch them as brands out of the fire. Note, Those who through grace are themselves delivered out of a sinful state should do what they can for the deliverance of others, especially their relations. 2. The offer of great favour. They do not ask whether he knew any righteous ones in the city fit to be spared: no, they knew there were none; but they ask what relations he had there, that, whether righteous or unrighteous, they might be saved with him. Note, Bad people often fare the better in this world for the sake of their good relations. It is good being akin to a godly man.
III. He applies himself accordingly to his sons-in-law, Ge 19:14. Observe, 1. The fair warning that Lot gave them: Up, get you out of this place. The manner of expression is startling and quickening. It was no time to trifle when the destruction was just at the door. They had not forty days to repent in, as the Ninevites had. Now or never they must make their escape. At midnight this cry was made. Such as this is our call to the unconverted, to turn and live. 2. The slight they put upon this warning: He seemed to them as one that mocked. They thought, perhaps, that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that he knew not what he said; or they thought that he was not in earnest with them. Those who lived a merry life, and made a jest of everything, made a jest of this warning, and so they perished in the overthrow. Thus many who are warned of the misery and danger they are in by sin make a light matter of it, and think their ministers do but jest with them; such will perish with their blood upon their own heads.
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.
¹⁶ And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.
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.
Here is, I. The rescue of Lot out of Sodom. Though there were not ten righteous men in Sodom, for whose sakes it might be spared, yet that one righteous man that was among them delivered his own soul, Eze 14:14. Early in the morning his own guests, in kindness to him, turned him out of doors, and his family with him, Ge 19:15. His daughters that were married perished with their unbelieving husbands; but those that continued with him were preserved with him. Observe,
1. With what a gracious violence Lot was brought out of Sodom, Ge 19:16. It seems, though he did not make a jest of the warning given, as his sons-in-law did, yet he lingered, he trifled, he did not make so much haste as the case required. Thus many that are under some convictions about the misery of their spiritual state, and the necessity of a change, yet defer that needful work, and foolishly linger. Lot did so, and it might have been fatal to him it the angels had not laid hold of his hand, and brought him forth, and saved him with fear, Jude 1:23. Herein it is said, The Lord was merciful to him; otherwise he might justly have left him to perish, since he was so loth to depart. Note, (1.) The salvation of the most righteous men must be attributed to God's mercy, not to their own merit. We are saved by grace. (2.) God's power also must be acknowledged in the bringing of souls out of a sinful state. If God had not brought us forth, we had never come forth. (3.) If God had not been merciful to us, our lingering had been our ruin.
2. With what a gracious vehemence he was urged to make the best of his way, when he was brought forth, Ge 19:17. (1.) He must still apprehend himself in danger of being consumed, and be quickened by the law of self-preservation to flee for his life. Note, A holy fear and trembling are found necessary to the working out of our salvation. (2.) He must therefore mind his business with the utmost care and diligence. He must not hanker after Sodom: Look not behind thee. He must not loiter by the way: Stay not in the plain; for it would all be made one dead sea. He must not take up short of the place of refuge appointed him: Escape to the mountain. Such as these are the commands given to those who through grace are delivered out of a sinful state. [1.] Return not to sin and Satan, for that is looking back to Sodom. [2.] Rest not in self and the world, for that is staying in the plain. And, [3.] Reach towards Christ and heaven, for that is escaping to the mountain, short of which we must not take up.
II. The fixing of a place of refuge for him. The mountain was first appointed for him to flee to, but, 1. He begged for a city of refuge, one of the five that lay together, called Bela, Ge 14:2,19:18-20. It was Lot's weakness to think a city of his own choosing safer than the mountain of God's appointing. And he argued against himself when he pleaded, Thou hast magnified thy mercy in saving my life, and I cannot escape to the mountain; for could not he that plucked him out of Sodom, when he lingered, carry him safely to the mountain, though he began to tire? Could not he that saved him from greater evils save him from the less? He insists much in his petition upon the smallness of the place: It is a little one, it is not? therefore, it was to be hoped, not so bad as the rest. This gave a new name to the place; it was called Zoar, a little one. Intercessions for little ones are worthy to be remembered. 2. God granted him his request, though there was much infirmity in it, Ge 19:21,22. See what favour God showed to a true saint, though weak. (1.) Zoar was spared, to gratify him. Though his intercession for it was not, as Abraham's for Sodom, from a principle of generous charity, but merely from self-interest, yet God granted him his request, to show how much the fervent prayer of a righteous man avails. (2.) Sodom's ruin was suspended till he was safe: I cannot do any thing till thou shalt have come thither. Note, The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people. The winds are held till God's servants are sealed, Re 7:3, Eze 9:4.
III. It is taken notice of that the sun had risen when Lot entered into Zoar; for when a good man comes into a place he brings light along with him, or should do.
24-29
Destruction of Sodom and Gomorrah (1898 BC)
简体中文
所多玛和蛾摩拉的毁灭（主前1898年）
²⁴ 当时，耶和华将硫磺与火，从天上耶和华那里，降与所多玛和蛾摩拉；
²⁵ 把那些城和全平原，并城里所有的居民，连地上生长的都毁灭了。
那时，就是罗得平安到了琐珥之后，这毁灭才临到；因为义人是从将来的灾祸中被接去。那时，太阳已经明亮升起，应许一个晴朗的日子，风暴却突然兴起，表明这不是出于天然的原因。关于这毁灭当注意：1. 神是它直接的施行者。这是从全能者而来的毁灭：耶和华——从天上耶和华那里——降下（创19:24），即神从自己，藉着自己直接的权能，并非循着自然常轨。或者，是神子从父神那里降下；因为父已将一切审判交给了子。当注意：那位是救主的，也必作那拒绝救恩之人的毁灭者。2. 这是一种奇异的刑罚（伯31:3）。前无古人，后无来者。地狱从天降在他们身上。有烈火、硫磺、可怕的暴风雨，作为他们杯中的分（诗11:6）；不是一闪的雷电——当神授意时已足以毁灭——而是如雨般的雷电。硫磺散布在他们的居所之上（伯18:15），火随即紧紧附在他们身上。神本可以像淹没古世界那样淹没他们；但祂要表明祂箭袋中有许多箭，既有水，也有火。3. 这是一场尽行毁灭的审判：祂倾覆了那些城，毁灭了其中所有的居民、那平原以及地上所长的一切（创19:25）。这是彻底的、无法弥补的毁灭。那肥沃的谷地至今仍是一个大湖，或称死海；它被称为盐海（民34:12）。旅行者说它约长三十英里、宽十英里；其中没有活物；不为风所动；其气味令人作呕；物体不易在其中下沉。希腊人称之为沥青湖（Asphaltites），因它常抛出一种沥青。约但河流入其中，便消失在那里。4. 这是与他们的罪相称的刑罚。违背本性的燃烧情欲，公义地受到这超自然的焚烧之罚。那些追求反常肉体的人，被反常的火所灭（犹7）。他们以暴民追逼天使，使罗得惧怕；如今神以暴风追逼他们，以风暴使他们惊惶（诗83:15）。5. 这是为了在历世历代中作神对罪和罪人发怒的永久启示。因此圣经中常常提及此事，并作为以色列败亡（申29:23）、巴比伦（赛13:19）、以东（耶49:17-18）、摩押和亚扪（番2:9）的鉴戒。不但如此，它更是永火的刑罚（犹7）和一切不敬虔之人灭亡（彼后2:6）的预表——尤其是藐视福音之人灭亡的预表（太10:15）。灭亡之人的居所常被描述为一个用火与硫磺燃烧的湖，正如所多玛当日一样，正是暗指这场毁灭。让我们由此学习：（1.）罪的邪恶及其危害本性。罪孽趋向毁灭。（2.）主的可畏。且看落在永生神的手中是何等可怕的事！
²⁶ 罗得的妻子在后边回头一看，就变成了一根盐柱。
这事也是为我们作警戒而写的。我们的救主也曾引述此事（路17:32）：你们要回想罗得的妻子。 正如所多玛的鉴戒警告恶人转离其恶行，照样罗得妻子的鉴戒也警告义人不可偏离其义行。见结3:18、20。此处有：
I\. 罗得妻子的罪：她在后边回头一看。 这似乎是一件小事，但我们从它的刑罚可以确知，这是大罪，是极恶的罪。1. 她违背了明文的命令，如此便照着亚当过犯的样式犯罪——那过犯毁灭了我们众人。2. 不信是其根源；她怀疑所多玛是否真会被毁灭，以为自己原可以在其中安然无恙。3. 她怀着不当的关切回头看那些她所撇在身后的邻舍，而此时他们的恩典之日已过，神的公义正在他们的毁灭中得荣耀。见赛66:24。4. 大概她恋恋不舍她在所多玛的房屋财物，不愿割舍。基督暗示这正是她的罪（路17:31-32）；她过于顾念她的东西。5. 她的回头看，表明她心中有意要回去；因此我们的救主以此为对离弃基督信仰之人的警戒。我们都已舍弃了世界与肉体，面向天国而行；我们如今在平原上，处于试验之中；若再回到我们自称已经放弃的利益之中，便要自负其危。退后就是走向灭亡，回头看便是朝着灭亡的方向。所以，我们当畏惧（来4:1）。
II\. 罗得妻子因这罪所受的刑罚。她当场被击杀；然而她的身体并未倒下，而是直立如一根柱子，或一座纪念碑，不像暴露在空气之中的人体那样易于腐朽，而是变成了一种可以永久保存的金属般的物质。来吧，且看神的恩慈和严厉（罗11:22）——对那往前走的罗得，是恩慈；对那回头看的妻子，是严厉。她虽与义人关系极近，虽比她的邻舍更好，虽是那将她从所多玛救出来的特别怜悯之纪念，但神并不宽容她的悖逆；因为伟大的特权若不谨慎忠实地加以善用，并不能保守我们免受神的震怒。这盐柱当为我们加上调味。既然回头看是如此危险的事，就让我们始终竭力向前（腓3:13-14）。
²⁷ 亚伯拉罕清早起来，到了他从前站在耶和华面前的地方。
²⁸ 向所多玛和蛾摩拉，以及平原的全地观看；不料，那地方的烟气上腾，如同烧窑一般。
²⁹ 当神毁灭平原诸城的时候，他记念亚伯拉罕，正在倾覆城邑的时候，就打发罗得从倾覆之中出来；原来罗得住在那些城内。
我们与神的相交，在于我们恩眷地顾念祂，祂也恩眷地顾念我们；因此此处有神与亚伯拉罕之间关于所多玛之事的相交，正如先前关于所多玛的商议一样；因为与神的相交不仅当在典章中维持，也当在护理中维持。
I\. 此处有亚伯拉罕在这事上对神的敬虔顾念，有两方面：1. 对事态结果的谨慎期待（创19:27）。他清早起来向所多玛观看；为要表明他此举的目的在于看看他祷告的结局如何，他到了他从前站在耶和华面前的那个地方，在那里立定，如同站在自己的守望楼上（哈2:1）。当注意：我们祷告之后，当追看我们的祷告，观察其结果。我们当把祷告如同书信寄出，然后仰望回音；把祷告如同箭射出，然后仰望看它是否中的（诗5:3）。我们探听消息，也当是在期待祷告的回应。2. 对此事的可畏观察：他向所多玛观看（创19:28），不是如罗得妻子那样暗暗地抱怨神的严厉，而是谦卑地敬拜、甘心顺服。如此圣徒看见巴比伦受刑的烟往上冒、直到永永远远（如同此处所多玛的烟），便一次又一次地说哈利路亚（启19:3）。那些在恩典之日最恳切地为罪人代求的人，在审判之日也必乐意见他们灭亡，并在他们的毁灭中荣耀神。
II\. 此处有神对亚伯拉罕的恩眷顾念（创19:29）。正如先前亚伯拉罕为以实玛利祷告时，神因以撒的缘故垂听了他；如今他为所多玛祷告，神也因罗得的缘故垂听了他。祂记念亚伯拉罕，并为他的缘故在倾覆之中打发罗得出来。当注意：1. 神必照自己的方式和时候，赐给信心的祷告以平安的回应；虽然一时似乎被遗忘，但或迟或早必显明是被记念了。2. 敬虔之人的亲属朋友，因他们在神里面的影响和代求而受益；罗得得救，正是出于对亚伯拉罕的尊重：也许这句话日后鼓励了摩西祷告（出32:13）：主啊，求你记念亚伯拉罕；又见赛63:11。
English original
Destruction of Sodom and Gomorrah (1898 BC)
²⁴ Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
²⁵ And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
Then, when Lot had got safely into Zoar, then this ruin came; for good men are taken away from the evil to come. Then, when the sun had risen bright and clear, promising a fair day, then this storm arose, to show that it was not from natural causes. Concerning this destruction observe, 1. God was the immediate author of it. It was destruction from the Almighty: The Lord rained—from the Lord (Ge 19:24), that is, God from himself, by his own immediate power, and not in the common course of nature. Or, God the Son from God the Father; for the Father has committed all judgment to the Son. Note, He that is the Saviour will be the destroyer of those that reject the salvation. 2. It was a strange punishment, Job 31:3. Never was the like before nor since. Hell was rained from heaven upon them. Fire, and brimstone, and a horrible tempest, were the portion of their cup (Ps 11:6); not a flash of lightning, which is destructive enough when God gives it commission, but a shower of lightning. Brimstone was scattered upon their habitation (Job 18:15), and then the fire soon fastened upon them. God could have drowned them, as he did the old world; but he would show that he has many arrows in his quiver, fire as well as water. 3. It was a judgment that laid all waste: It overthrew the cities, and destroyed all the inhabitants of them, the plain, and all that grew upon the ground, Ge 19:25. It was an utter ruin, and irreparable. That fruitful valley remains to this day a great lake, or dead sea; it is called the Salt Sea, Nu 34:12. Travellers say that it is about thirty miles long and ten miles broad; it has no living creature in it; it is not moved by the wind; the smell of it is offensive; things do not easily sink in it. The Greeks call it Asphaltites, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. 4. It was a punishment that answered to their sin. Burning lusts against nature were justly punished with this preternatural burning. Those that went after strange flesh were destroyed by strange fire, Jude 1:7. They persecuted the angels with their rabble, and made Lot afraid; and now God persecuted them with his tempest, and made them afraid with his storm, Ps 83:15. 5. It was designed for a standing revelation of the wrath of God against sin and sinners in all ages. It is, accordingly, often referred to in the scripture, and made a pattern of the ruin of Israel (De 29:23), of Babylon (Isa 13:19), of Edom (Jer 49:17,18), of Moab and Ammon, Zep 2:9. Nay, it was typical of the vengeance of eternal fire (Jude 1:7), and the ruin of all that live ungodly (2Pe 2:6), especially that despise the gospel, Mt 10:15. It is in allusion to this destruction that the place of the damned is often represented by a lake that burns, as Sodom did, with fire and brimstone. Let us learn from it, (1.) The evil of sin, and the hurtful nature of it. Iniquity tends to ruin. (2.) The terrors of the Lord. See what a fearful thing it is to fall into the hands of the living God!
²⁶ But his wife looked back from behind him, and she became a pillar of salt.
This also is written for our admonition. Our Saviour refers to it (Lu 17:32), Remember Lot's wife. As by the example of Sodom the wicked are warned to turn from their wickedness, so by the example of Lot's wife the righteous are warned not to turn from their righteousness. See Eze 3:18,20. We have here,
I. The sin of Lot's wife: She looked back from behind him. This seemed a small thing, but we are sure, by the punishment of it, that it was a great sin, and exceedingly sinful. 1. She disobeyed an express command, and so sinned after the similitude of Adam's transgression, which ruined us all. 2. Unbelief was at the bottom of it; she questioned whether Sodom would be destroyed, and thought she might still have been safe in it. 3. She looked back upon her neighbours whom she had left behind with more concern than was fit, now that their day of grace was over, and divine justice was glorifying itself in their ruin. See Isa 66:24. 4. Probably she hankered after her house and goods in Sodom, and was loth to leave them. Christ intimates this to be her sin (Lu 17:31,32); she too much regarded her stuff. 5. Her looking back evinced an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heaven-ward; we are in the plain, upon our probation; and it is at our peril if we return into the interests we profess to have abandoned. Drawing back is to perdition, and looking back is towards it. Let us therefore fear, Heb 4:1.
II. The punishment of Lot's wife for this sin. She was struck dead in the place; yet her body did not fall down, but stood fixed and erect like a pillar, or monument, not liable to waste nor decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance which would last perpetually. Come, behold the goodness and severity of God (Ro 11:22), towards Lot, who went forward, goodness; towards his wife, who looked back, severity. Though she was nearly related to a righteous man, though better than her neighbours, and though a monument of distinguishing mercy in her deliverance out of Sodom, yet God did not connive at her disobedience; for great privileges will not secure us from the wrath of God if we do not carefully and faithfully improve them. This pillar of salt should season us. Since it is such a dangerous thing to look back, let us always press forward, Php 3:13,14.
²⁷ And Abraham gat up early in the morning to the place where he stood before the LORD:
²⁸ And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.
²⁹ And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
Our communion with God consists in our gracious regard to him and his gracious regard to us; we have here therefore the communion that was between God and Abraham, in the event concerning Sodom, as before in the consultation concerning it, for communion with God is to be kept up in providences as well as in ordinances.
I. Here is Abraham's pious regard to God in this event, in two things:—1. A careful expectation of the event, Ge 19:27. He got up early to look towards Sodom; and, to intimate that his design herein was to see what became of his prayers, he went to the very place where he had stood before the Lord, and set himself there, as upon his watch tower, Hab 2:1. Note, When we have prayed we must look after our prayers, and observe the success of them. We must direct our prayer as a letter, and then look up for an answer, direct our prayer as an arrow, and then look up to see whether it reach the mark, Ps 5:3. Our enquiries after news must be in expectation of an answer to our prayers. 2. An awful observation of it: He looked towards Sodom (Ge 19:28), not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it and acquiescing in it. Thus the saints, when they see the smoke of Babylon's torment rising up for ever (like Sodom's here), will say again and again, Alleluia, Re 19:3. Those that have, in the day of grace, most earnestly interceded for sinners, will, in the day of judgment, be content to see them perish, and will glorify God in their destruction.
II. Here is God's favourable regard to Abraham, Ge 19:29. As before, when Abraham prayed for Ishmael, God heard him for Isaac, so now, when he prayed for Sodom, he heard him for Lot. He remembered Abraham, and, for his sake, sent Lot out of the overthrow. Note, 1. God will certainly give an answer of peace to the prayer of faith, in his own way and time; though, for a while, it seem to be forgotten, yet, sooner or later, it will appear to be remembered. 2. The relations and friends of godly people fare the better for their interest in God and intercessions with him; it was out of respect to Abraham that Lot was rescued: perhaps this word encouraged Moses long afterwards to pray (Ex 32:13), Lord, remember Abraham; and see Isa 63:11.
30-38
Lot's Disgrace (1898 BC)
简体中文
罗得的羞辱（主前1898年）
³⁰ 罗得因为怕住在琐珥，就同他的两个女儿从琐珥上去，住在山里。他和两个女儿住在一个洞里。
³¹ 大女儿对小女儿说："我们的父亲老了，地上又无人按着世上的常规进到我们这里。
³² 来！我们可以叫父亲喝酒，与他同寝。这样我们好从他存留后裔。"
³³ 于是那夜她们叫父亲喝酒，大女儿就进去和她父亲同寝；她几时躺下、几时起来，父亲都不知道。
³⁴ 第二天，大女儿对小女儿说："我昨夜与父亲同寝，今夜我们再叫他喝酒，你可以进去与他同寝，这样我们好从父亲存留后裔。"
³⁵ 于是那夜她们又叫父亲喝酒，小女儿起来与她父亲同寝；她几时躺下、几时起来，父亲都不知道。
³⁶ 这样，罗得的两个女儿都从她父亲怀了孕。
³⁷ 大女儿生了儿子，给他起名叫摩押，就是现今摩押人的始祖。
³⁸ 小女儿也生了儿子，给他起名叫便亚米，就是现今亚扪人的始祖。
此处可见：I. 罗得蒙拯救之后所陷入的大患难与困苦（创19:30）。1. 他被赶出琐珥，不敢住在那里；大概因为他心里明白那是他自己拣选的避难所，在其中愚妄地向神有所规定，因此不能不在其中怀疑自己的安全；或是因为他发现琐珥如同所多玛一样邪恶，便断定它必不能长久存留；又或许他观察到大火之后水势的兴起与增长——也许是约旦河的水——开始漫过平原，那些水与废墟混合，渐渐形成死海；他断定琐珥虽然逃过了烈火，却必在水里灭亡，因为它坐落在同一片平地上。当注意：我们自己拣选的、没有跟随神的居所和庇护，通常会使我们不安。2. 他被迫投奔山地，在那里以洞穴为居所。我想他不回到亚伯拉罕那里、投入他的保护之下，实在是奇怪——他曾一而再地因亚伯拉罕而得安全：但事实是，有些义人不够明智，不晓得什么于自己最有益。请留意：(1.) 他如今甘愿前往山地，那是神所指定作他庇护之处。当注意：我们道路上的失望若最终驱使我们归向神的道路，那便是好的。(2.) 不久以前还嫌自己和牲畜在整个地上无容身之地、必须与亚伯拉罕相争、尽可能远离他的那人，如今却被困在山坡上的一个洞穴里，几乎无转身之地，孤单战栗。当注意：神如此刑罚那些滥用了自己自由和丰裕的人，使他们归于贫穷与拘束，这是公义的。从罗得身上也可见：那些为世俗利益而离弃圣徒团契的人，最终把自己带到何等境地；他们必被自己的杖责打。
II. 罗得和他的女儿们在这荒凉之地所犯的大罪。这是一个可悲的故事。
1. 他的女儿们设了一个极邪恶的计谋，要使他陷入罪中；她们的罪无疑更大。她们借口在目前的处境中振作父亲的精神，策划将他灌醉，然后与他同寝（创19:31,32）。(1.) 有人认为她们的借口颇为可信。她们的父亲没有儿子，她们没有丈夫，也不知道从何处可得圣洁的后裔；即便从别人得子，父亲的名号也不能在她们身上存留。有人以为她们心中所想的是弥赛亚，盼望他可从她们父亲而出；因为弥赛亚出自他拉的長子，那长子既与闪其余后裔分离，也像亚伯拉罕一样，如今又显著地从所多玛中被救出。她们的母亲和家中其余的人都不在了；她们不可与受咒诅的迦南人通婚；因此她们以为她们所追求的目的和所处的绝境，可以开脱这非常规之举。博学的阿利克斯先生（Monsieur Allix）如此认为。当注意：善意的目的常被滥用为恶行的庇护。但是，(2.) 无论她们的借口如何，她们的计谋无疑是极其邪恶可鄙的，是对自然之光与自然律的公然冒犯。当注意：[1.] 亲眼目睹神对罪人最可畏的审判，若没有神的恩典，并不能约束恶心去行恶事：人很难想象，欲望之火怎能刚刚目睹所多玛的烈焰之人身上燃起。[2.] 独处也有独处的试探，不亚于群居，尤其是导向不洁的试探。约瑟单独与主母同处时便处于危险之中（创39:11）。同住的亲属，尤其是在孤寂之中，需要谨慎防备这一类最微小的恶念，免得撒但占了优势。
2. 罗得本人因自己的愚妄与疏忽，悲惨地被胜过，竟任凭自己的女儿两夜连续将他灌醉，并犯了乱伦之罪（创19:33等）。主啊，人算什么！ 当神任凭人随己意而行时，最好的人又算什么！此处可见：(1.) 松懈安逸的危险。罗得不仅在自己保持清醒贞洁的所多玛里，更是一向为那地的恶行忧伤、作那地的见证人；然而在山中独处、自以为完全远离试探之处，他却羞耻地跌倒了。所以自以为站得稳——站得高、站得稳的——须要谨慎，免得跌倒。 在圣山之上这一边，没有任何一座山能使我们脱离撒但火箭的射程。(2.) 醉酒的危险。它本身是大罪，更是许多罪的入口；它可能成为最恶劣、最悖逆常伦之罪的入口，留下永远的伤痕与羞辱。赫伯特先生（Mr. Herbert）形容得极为精妙：
一个人在醉酒时所毫无勉强去做的事，清醒时连想一想都会不寒而栗。
(3.) 来自最亲的亲属朋友之试探的危险——这些人是我们所爱、所敬重、所期望施恩的。罗得的节制与贞洁在外来强力的炮火之下坚不可摧，却被自己女儿的卑劣诡计所乘，陷入罪恶与羞辱：我们无论在何处都当提防网罗，时刻警醒。
3. 最后，我们读到罗得两个儿子——或称孙子（随你怎么称呼）——摩押和便亚米的出生。他们是两国之父，与以色列毗邻，旧约中屡有提及；两国合称罗得的后裔（诗83:8）。当注意：虽然乱伦所孕的胎可能有顺利的生产，但这不但不能为之开脱，反而更延续了其羞辱，将臭名遗留给后代；然而我们的主所出的犹大支派，竟是从这样的出生而出，摩押女子路得也列在他的家谱之中（太1:3,5）。
最后， 请留意：此后圣经再未提及罗得，也不知他的结局如何：无疑他为自己的罪悔改并蒙了赦免；但从圣经此后对他的沉默中我们可以学到：醉酒既使人忘记，也使人被遗忘；多少本来可能因受人敬重而被记念的名字，因醉酒而被埋葬于轻蔑与遗忘之中。
English original
Lot's Disgrace (1898 BC)
³⁰ And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.
³¹ And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:
³² Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
³³ And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.
³⁴ And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.
³⁵ And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
³⁶ Thus were both the daughters of Lot with child by their father.
³⁷ And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.
³⁸ And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.
Here is, I. The great trouble and distress that Lot was brought into after his deliverance, Ge 19:30. 1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us. 2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe, (1.) He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way. (2.) He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod.
II. The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story.
1. His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, Ge 19:31,32. (1.) Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they where to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronise bad actions. But, (2.) Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note, [1.] The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames. [2.] Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, Ge 39:11. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage.
2. Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, Ge 19:33, etc. Lord, what is man! What are the best of men, when God leaves them to themselves! See here, (1.) The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, take heed lest he fall. No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts. (2.) The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and most unnatural sins, which may be a perpetual wound and dishonour. Excellently does Mr. Herbert describe it,
A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror. (3.) The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard.
3. In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called the children of Lot, Ps 83:8. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, Mt 1:3,5.
Lastly, Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.
本章的内容，彼得后书 2:6-8 已有概括：我们读到“神判定所多玛、蛾摩拉二城，将它们倾覆，焚烧成灰，作为后世不敬虔之人的鉴戒；并搭救了那义人罗得”。这是所多玛倾覆、以及罗得从那倾覆中获救的历史。我们曾在（创 18:1-33）读到神来察看所多玛的现状——其恶究竟如何，其中有无义人；此处便是那次察问的结果。I. 经查验，罗得是极为善良的（创 19:1-3），却未见另有同样性情的人。II. 所多玛人被查明极其邪恶卑劣（创 19:4-11）。III. 因此特别安排将罗得和他的家人护送到安全之处（创 19:12-23）。IV. 怜悯既在其间欢跃，公义便在所多玛的毁灭和罗得妻子之死上显明出来（创 19:24-26），并概括重述其事（创 19:27-29）。V. 罗得因与两个女儿乱伦而犯的一桩污秽之罪（创 19:30-38 等）。