PMW 2024-023 by Kenneth L. Gentry, Jr.

In this posting I will present a running overview of Genesis 19 relative to the sin and judgment of Sodom and Gomorrah.

Gen. 19:1a
the two angels
In Genesis 18:2 three men (i.e., angels) appeared to Abraham, one of them being the angel of the Lord, God himself (18:1, 13, 17). Two of them headed to Sodom (18:22), while the Lord departed from Abraham (18:33). Here in v. 1 the two angels come to investigate Sodom in anticipation of its destruction (v. 13; cp. 18:20–26).

Gen. 19:1b
Lot was sitting in the gate of Sodom
Peter declares three times that Lot is “righteous” (2 Pet. 2:7–8). Genesis only hints at this by noting that God would spare men for righteousness (18:22–33) then sparing Lot (v. 29). But Lot is a tragic example of a believer (declared righteous; cp. Genesis 15:6) who frequently fails: he chooses a land outside of the Promised Land based on its luxury even though the residents were “wicked exceedingly” (13:8–13); offers his daughters to the abusive Sodomites (vv. 5, 8); hesitates in leaving Sodom though directed by the angels (v. 16); and allows his daughters to get him drunk so as to commit incest (vv. 35–36). Peter tells us that he was oppressed and tormented by Sodom’s sensual conduct day by day, though he continued to live among them (2 Pet. 2:7–8). Christians must be concerned with their surroundings and avoid evil company (Psa. 1:1; 26:4–5; Prov. 4:14–15; 13:20; 1 Cor. 15:33). Lot lost his sons-in-law because of his remaining in an evil environment (19:14b).

Gen. 19:5
Bring them out that we may have relations
Here the word yada is translated “have relations.” This word literally means “to know” (Gen. 29:5; Exo. 1:8; Deut. 11:28; Jer. 17:9), but in many contexts speaks of intimate sexual knowledge or contact (Gen. 4:1, 17, 25; 24:16; 38:26; Num. 31:17–8, 35; 1 Sam. 1:19; Jdg. 21:12; Luke 1:34). Here it refers to the desire for homosexual relations, since men are seeking men (19:4–5).

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Summary for the case for the continuing relevance of God’s Law. A helpful summary of the argument from Greg L. Bahnsen’s Theonomy in Christian Ethics.

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Gen. 19:5 (extended comments)
Historically, Jew and Christian alike have recognized Sodom’s pervasive sin (highlighted in chs. 18–19) as widespread homosexual conduct. But in the contemporary world of collapsing moral values, many “affirming” scholars, whole liberal denominations, and an increasing number of evangelical Christians have challenged this understanding.

These interpreters invariably point to Ezekiel’s reference to Sodom in his condemnation of Jerusalem. They argue there that Jerusalem’s population (Eze. 16:1–3) was inhospitable to Lot’s visitors, which the prophet links to Israel’s sin of refusing to “help the poor and needy”: “Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy” (Eze. 16:49).

Yet, Ezekiel’s surrounding verses speak of “abominations” (Ezek. 16:2, 22, 43, 47, 50, 51, 58), a designation too severe for inhospitality and neglecting the poor (cp. Lev. 18:22; Deut. 22:5). It also employs other sex-based terms in rebuking Jerusalem, such as referring to her “harlotries” (Eze. 16:15–17, 2, 22, 25–31, 33–36, 41), “adultery” (Eze. 16:32, 38), “nakedness” (Eze. 16:7, 8, 22, 36, 37, 39), and “lewdness” (Eze. 16:27, 36, 43, 58).

Why would the sin of inhospitality lead God to execute “capital punishment” against Sodom (Gen. 18:20–32; 19:13, 24, 25, 29; Deut. 29:23; Isa. 13:19; Jer. 49:18; 50:40; Lam. 4:6; Amos 4:11; Zeph. 2:9; Matt. 10:15; 11:24; 2 Pet. 2:6; Jude 7)? After all, homosexual conduct is a capital crime in God’s law, as recorded by Moses, the author of Genesis (Lev. 20:13).

Furthermore, the historical context stands against this inhospitality interpretation. We must recognize that twice before the episode in Genesis 19, the men of Sodom were already denounced as “wicked exceedingly and sinners” (13:13) or rejected because “their sin is exceedingly grave” (18:20).

Many who do admit the desire for homosexual relations in Genesis 19 insist that the men of Sodom were bent on homosexual rape, not consensual homosexual relations. They see their actions as a desire to humiliate these foreigners through this means of sexual dominance. But this does not explain the situation either. Why would the men of Sodom request that Lot allow them to rape his visitors (19:5, 8b) whom he had welcomed into his home (19:2–3)?

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Rather, Sodom is so overrun by homosexuality that these citizens expected Lot’s visitors to have sexual relations with them. Sodom’s sin was widespread homosexual conduct (19:4), seeking “strange flesh” (Jude 7). Initially they were not asking to rape the two men, for rape passages always speak of coercion (e.g., Jdg. 19:25) or use different words than the Hebrew yada, which is used here (Gen. 34:2; 2 Sam. 13:14; Deut. 22:25). Though eventually when rebuffed the Sodomites do threaten rape (v. 9).

In God’s law homosexuality is not a civil right, but an abomination (Lev. 18:22; 20:13). The New Testament re-states the criminal prohibition of homosexuality in God’s law (1 Tim. 1:8–11). It also warns that tolerance of homosexual conduct is not evidence of social freedom, but is a sign of God’s judgment on a God-denying culture (Rom. 1:24, 26–28). This is because it is contrary to God’s creational design.

Nevertheless, the Christian worldview presents the reality of God and his sovereign, saving grace. Thus, the New Testament also points out that homosexuals can be healed, just as can habitual fornicators and adulterers (1 Cor. 6:9–11). God’s word promises that “though your sins are as scarlet, / they will be as white as snow” (Isa. 1:18; cp. Psa. 51:7; Isa. 43:25).

Gen. 19:13
the LORD has sent us to destroy it
Both the moral depth and cultural pervasiveness of Sodom’s sexual perversion lead God to destroy it. As a result it becomes a terrifying example of his righteous wrath (Deut. 29:23; 32:32; Isa. 1:9–10; 3:9; 13:19; Jer. 49:18; 50:40; Lam. 4:6; Amos 4:11; Matt. 10:15; 11:23; etc.). Sodom was a debased culture like Canaan, deserving God’s judgment (Lev. 18:3, 24–25). God will not tolerate evil indefinitely (Gen. 6:3; Rom. 2:5; 3:25; 1 Pet. 3:20; 2 Pet. 3:9).

Gen. 19:15
take your wife and your two daughters
Once again in Scripture (cp. 6:18; 7:1) God includes the family of his people in his promise. Nevertheless, covenantal inclusion requires obedience (cf. vv. 19b, 26).

Gen. 19:16
but he hesitated
Though warned by angels (v. 15), Lot hesitated to leave Sodom. This was his home for many years (13:12) where he had wealth (13:5–6) that would have to be left behind as he fled (v. 17). Lot chose to remain in a debased culture though it tormented him (2 Pet. 2:7–8) and resulted in much grief. God’s people should seek God’s will rather than the things of the world (John 12:25; 2 Tim. 4:10; 1 John 2:6). Too much wealth in the world today had dulled the church’s spiritual sensitivity.

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Gen. 19:24
the LORD rained … brimstone and fire
Whatever secondary causes God may have used (sulfuric emission or volcanic eruption?), the primary cause of Sodom’s destruction is God’s righteous wrath. Twice God’s covenant name (“LORD”) is used in this one verse, and the destruction happens when and where God’s angels state that it would (vv. 14–15, 22) while unexpected by men (v. 14; Luke 17:28–29).

Gen. 19:26
she became a pillar of salt
Once again in Genesis the importance of obeying God’s commands is emphasized (e.g., 2:17). Lot’s wife disobeyed God’s word (v. 17) leading to her destruction.

Gen. 19:29
God remembered Abraham
In Genesis 18:20 when Abraham learns that God will soon destroy Sodom and Gomorrah, he prayerfully intercedes for any righteous people in the city (18:23). Here in Genesis 19:29 we see that Lot was spared because of Abraham’s prayer. The biblical worldview encourages believing prayer in times of need (Mark 11:24; Phil. 4:6-7; Jms. 5:16–18), indeed, at all times (Luke 18:1).

Gen. 19:32
that we may preserve our family
Here the desire to maintain family lineage tempts Lot’s daughters sinfully to take matters into their own hands (vv. 30–36). This reminds us of Sarah’s misguided plan to produce seed for Abraham through her servant Hagar, which causes great strife. As in Sarah’s case, so here this action leads later to much grief: the arising of the Moabites and Ammonites who will plague Israel (vv. 37–38; cp. Num. 25:1–5). Believers must be careful at all times to follow God’s revealed will, rather than their own ingenuity (Prov. 3:5–6; cp. Psa. 37:3–5; Jer. 9:23–24).

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(by Ken Gentry)

Reformed studies covering baptism, creation, creeds, tongues, God’s law, apologetics, and Revelation

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