ปฐมกาล 19:32 วิจารณ์

The contents of this chapter we have, Pe2 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 (ch. 18) 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 (Gen 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 (Gen 19:4-11). III. Special care was therefore taken for the securing of Lot and his family, in a place of safety (Gen 19:12-23). IV. Mercy having rejoiced therein, justice shows itself in the ruin of Sodom and the death of Lot's wife (Gen 19:24-26), with a general repetition of the story (Gen 19:27-29). V. A foul sin that Lot was guilty of, in committing incest with his two daughters (Gen 19:30, etc.).

INTRODUCTION TO GENESIS 19 The contents of this chapter are Lot's entertainment of two angels that came to Sodom, Gen 19:1; the rude behaviour of the men of Sodom towards them, who for it were smote with blindness, Gen 19:4; the deliverance of Lot, his wife and two daughters, by means of the angels he entertained, Gen 19:12; the sparing of the city of Zoar at the entreaty of Lot, to which he was allowed to flee, Gen 19:18; the burning of Sodom and Gomorrah, Gen 19:23; Lot's wife turned into a pillar of salt for looking back, Gen 19:26; Abraham's view of the conflagration of the cities, Gen 19:28; Lot's betaking himself to a mountain, and dwelling in a cave with his two daughters, by whom he had two sons, the one called Moab, and the other Benammi, Gen 19:30.

And they made their father drink wine that night,.... They persuaded him to drink liberally, urged him to it again, in order to make him drunk, and so complete their design; and Lot might be the more prevailed upon to drink freely, in order to remove his sorrow, and refresh his spirits under the loss of his wife, and his daughters, if he had any married in Sodom, as some suppose, and his sons-in-law, and of all his goods and substance; though this will not excuse his drinking to excess, nor can ignorance of the strength of wine be pleaded, since he must needs know it as well as his daughters, who, it is plain, did, and therefore plied him with it: and the firstborn went in and lay with her father; went to his bed, and lay down by him, which she would not have dared to have done, but that she knew he was drunk and insensible: and he perceived not when she lay down, nor when she arose: never heard her come to bed nor get up, so dead drunk and fast asleep was he; but finding a woman in bed with him, lay with her, taking her to be his wife, forgetting, through the force of liquor, that she was dead. There is an extraordinary prick on the Vau in Kumah, rendered "she arose", which the Jews say (u) is to show that he knew her not when she lay down, but when she arose he knew her; and indeed it may be rendered, but in her rising up. (u) T. Bab. Horayot, fol. 10. 2.

And the elder said to the younger: Our father is old, and there is no man on earth to come in to us after the manner of all the earth; come, let us make him drink wine, and lie with him, that we may preserve seed from our father. And it was related how the daughters of Lot, by making him drunk with wine, lay with him, and conceived and bore Moab and Ammon, the patriarchs of the Moabites and the Ammonites. This story indeed seems to be against the natural custom of human conception, but it cannot be doubted as a fact, because such great authority reports it to have happened. Lot can be seen as excusable, because he suffered such a crime of incest unknowingly rather than committed it; but he is not excused in that, forgetting the recent extermination of the impious, he indulged in wine so much that he could not perceive what was being done to him. The daughters also seem excusable, because they did not commit incest with their father due to lust; but because they believed no men were left on earth, thinking all had been consumed by the same fiery punishment; and they suspected that just as after the flood the human race was restored through the three sons of Noah and as many daughters-in-law, now through themselves and their father, who alone had survived the fires, it must be restored anew; thus they thought it should be done rather in sleep, lest the father, knowing such a marriage, would shun and reject it in scorn. So they can thus seem excusable, for they believed they were performing an act of obedience to divine disposition; but they are not excused in that they neither sought the will or counsel of their father in such a matter, nor waited for time to pass until they could learn more certainly what had happened regarding the human race throughout the earth. In a moral sense, we can understand from this event that no state of earthly habitation, however exalted it may appear, can be free from the contagion of tempting guilt. For behold, the blessed Lot escaped the stinking flames of Sodom, avoided the ruin of the equally sinful city of Zohar, and ascended the peak of a mountain; but where you might think him positioned in the lofty summit of virtues, there you see him, by night, drunk and suddenly defiled by his daughters, because it often happens that those who have conquered other temptations of vice through the enlightenment of heavenly grace, again succumb weakly to others through the inertia of their own weakness. For the assistance of angelic guidance signifies heavenly aid by which we are freed from the dangers of sin; while the daughters of blessed Lot represent even the carnal thoughts of exalted men, which by neglect sometimes subdue them; so that from a pious heart an unworthy word or deed, like nefarious offspring, is conceived. Nor is it to be doubted that the sons born to Lot by his daughters, who begot Gentile peoples and alien to the faith of their father, represent those works of the saints which do not pertain to the rule of holiness, but rather to the depravity of the wicked; such was the adultery of David, the arrogance of King Hezekiah, the rash march of King Josiah to the battle in which he would perish and subsequently betray the Davidic kingdom to enemies; and then the denial of the most blessed prince of the apostles. The times so often correspond with events; for Lot, who had been rescued from Sodom at dawn, was drunk and deceived at night, because of course what saves us from dangers is the grace of God illuminating us; what makes us relapse into vices is our own blindness and weakness. Moab and Ammon are born of Lot's daughters, who also signify sins, as testified by that law's commandment which says: The Moabite and Ammonite shall not enter into the Church of the Lord until the third and fourth generation, and forever, because errors and vices, as we said, of the elect are by no means counted among the virtues by which the Church is perfected and adorned, but are rather covered by an abundance of good works so as not to appear. But the names of Lot's sons, the first of whom is interpreted as "from the father," and the second "my people," are fittingly applied to the nature of vices; which I find divinely implanted not from the Creator God in us, but originating from the first cause of our condition. I call Ammon also "my people," because this also pertains to me, and I recognize that it is not to be ascribed to the Creator of natures. Behold it should be noted that the people are properly interpreted as merosus (rebellious). My people are called Ammon even if this too does not differ from the significance of sins. For just as we should rejoice in the fruit of virtues that are given to us by the Lord, so it is necessary that we be pricked with salutary sorrow at the emergence of vices, which is known to arise from the corruption of our nature. And these are indeed the sons of Lot conceived in incest. But Isaac, who was born of the promise and is interpreted as Joy, designates the grace of virtues.

The two angels mentioned in the preceding chapter, come in the evening to Sodom, Gen 19:1. Lot, who was sitting at the gate, invites them to enter his house, take some refreshment, and tarry all night; which they at first refuse, Gen 19:2; but on being pressingly solicited, they at last comply, Gen 19:3. The abominable conduct of the men of Sodom, Gen 19:4, Gen 19:5. Lot's deep concern for the honor and safely of his guests, which leads him to make a most exceptionable proposal to those wicked men, Gen 19:6-8. The violent proceedings of the Sodomites, Gen 19:9. Lot rescued from their barbarity by the angels, who smite them with blindness, Gen 19:10, Gen 19:11. The angels exhort Lot and his family to flee from that wicked place, as God was about to destroy it, Gen 19:12, Gen 19:13. Lot's fruitless exhortation to his sons-in-law, Gen 19:14. The angels hasten Lot and his family to depart, Gen 19:15, Gen 19:16. Their exhortation, Gen 19:17. Lot's request, Gen 19:18-20. He is permitted to escape to Zoar, Gen 19:21-23. Fire and brimstone are rained down from heaven upon all the cities of the plain, by which they are entirely destroyed, Gen 19:24, Gen 19:25. Lot's wife, looking behind, becomes a pillar of salt, Gen 19:26. Abraham, early in the morning, discovers the desolation of those iniquitous cities, Gen 19:27-29. Lot, fearing to continue in Zoar, went with his two daughters to the mountain, and dwelt in a cave, Gen 19:30. The strange conduct of his daughters, and his unhappy deception, Gen 19:31-36. Moab and Ammon born, from whom sprang the Moabites and Ammonites, Gen 19:37, Gen 19:38.

Come, let us make our father drink wine - On their flight from Zoar it is probable they had brought with them certain provisions to serve them for the time being, and the wine here mentioned among the rest. After considering all that has been said to criminate both Lot and his daughters in this business, I cannot help thinking that the transaction itself will bear a more favorable construction than that which has been generally put on it. 1. It does not appear that it was through any base or sensual desires that the daughters of Lot wished to deceive their father. 2. They might have thought that it would have been criminal to have married into any other family, and they knew that their husbands elect, who were probably of the same kindred, had perished in the overthrow of Sodom. 3. They might have supposed that there was no other way left to preserve the family, and consequently that righteousness for which it had been remarkable, but the way which they now took. 4. They appear to have supposed that their father would not come into the measure, because he would have considered it as profane; yet, judging the measure to be expedient and necessary, they endeavored to sanctify the improper means used, by the goodness of the end at which they aimed; a doctrine which, though resorted to by many, should be reprobated by all. Acting on this bad principle they caused their father to drink wine. See note on Gen 19:38.

LOT'S ENTERTAINMENT. (Gen. 19:1-38) there came two angels--most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom. Lot sat in the gate of Sodom--In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.

The messengers (angels) sent by Jehovah to Sodom, arrived there in the evening, when Lot, who was sitting at the gate, pressed them to pass the night in his house. The gate, generally an arched entrance with deep recesses and seats on either side, was a place of meeting in the ancient towns of the East, where the inhabitants assembled either for social intercourse or to transact public business (vid., Gen 34:20; Deu 21:19; Deu 22:15, etc.). The two travellers, however (for such Lot supposed them to be, and only recognised them as angels when they had smitten the Sodomites miraculously with blindness), said that they would spend the night in the street - בּרחוב the broad open space within the gate - as they had been sent to inquire into the state of the town. But they yielded to Lot's entreaty to enter his house; for the deliverance of Lot, after having ascertained his state of mind, formed part of their commission, and entering into his house might only serve to manifest the sin of Sodom in all its heinousness. While Lot was entertaining his guests with the greatest hospitality, the people of Sodom gathered round his house, "both old and young, all people from every quarter" (of the town, as in Jer 51:31), and demanded, with the basest violation of the sacred rite of hospitality and the most shameless proclamation of their sin (Isa 3:9), that the strangers should be brought out, that they might know them. ידע is applied, as in Jdg 19:22, to the carnal sin of paederastia, a crime very prevalent among the Canaanites (Lev 18:22., Lev 20:23), and according to Rom 1:27, a curse of heathenism generally.