Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous
God’s judgment on Sodom
I. The vale of Sodom was a region blooming and smiling in all the riches of nature; ON EVERY HAND THERE WAS SOMETHING TO RAISE THE THOUGHTS TO THE CREATOR. But amidst all this, what was man? His wickedness was so aggravated and extreme, that the region itself was doomed to perish with its inhabitants. Sin still infects the fair field of nature, and it is this which spoils the beauty of the scene. If all the sin in the world could become a visible thing, it would blast and overpower in our view all the beauty of nature. The sin of Sodom was so aggravated that its cry went up to heaven, and the righteous Governor was obliged to manifest Himself.
II. It is impossible not to be struck with THE CALMNESS AND QUIETNESS WITH WHICH THE WORK OF VENGEANCE PROCEEDED. Three persons came on a friendly visit to Abraham. They accepted his hospitality; spoke with him on a matter of complacent interest--the renewed assurance of his posterity. Then “the men rose up from thence and looked toward Sodom.” We are left in the dark as to one circumstance here. Only two of the persons went on to Sodom, leaving Abraham to converse with the Almighty. The third disappears from our view--unless he was a manifestation of the Divine Being Himself, and the same that Abraham conversed with in that solemn character.
III. Notice WHAT VALUE THE LORD MUST SET ON THE RIGHTEOUS, when for the sake of ten such men He would have spared Sodom. Only one righteous man dwelt in Sodom, and he was saved.
IV. THE PRECISE MANNER OF THE FEARFUL CATASTROPHE IS BEYOND OUR CONJECTURE. It would seem that an earthquake either accompanied or followed it, but the “fire from heaven” is intimated as the grand chief agent of the destruction. The people of Sodom had no time for speculations; there was just time for terror and conscience and despair. Yet our Lord says there is a still greater guilt, a more awful destruction even than theirs. The man that lives and dies rejecting Him had better have been exposed to the rain of fire and brimstone and gone down in the gulf of the vale of Siddim. (Y. Foster.)
Lessons from Sodom
I. Notice FIRST THE WORDS OF GOD WHICH INTRODUCE THIS HISTORY. “Because the cry of Sodom and Gomorrah is great,” &c. Behind this human manner of speaking what a lesson if; here! The judgments of God from time to time overtake guilty nations and guilty men; but, huge and overwhelming catastrophes as these often are, there is nothing hasty, blind, precipitate about them. He is evermore the same God who, when the cry of Sodom and Gomorrah waxed great, is described as going down to see and inquire whether they had “done altogether according to the cry of it.”
II. In God’s assurance to Abraham that if there are fifty, forty, thirty, twenty, or even ten righteous men found in the city He will not destroy it, we may recognize a very important law of His government of the world: this, namely,--THAT IT IS NOT THE PRESENCE OF EVIL BUT THE ABSENCE OF GOOD WHICH BRINGS THE LONG-SUFFERING OF GOD TO AN END. However corrupt any fellowship of men may he, however far gone in evil, yet so long as there is a sound, healthy kernel in it of righteous men, that is, of men who love and fear God and will witness for God, there is always hope.
III. This promise of God, “I will not destroy it for ten’s sake,” SHOWS US WHAT RIGHTEOUS MEN, LOVERS AND DOERS OF THE TRUTH, ARE. They are as the lightning conductors, drawing aside the fiery bolts of His vengeance, which would else have long since scorched, shattered, and consumed a guilty world. Oftentimes, it may be, they are little accounted of among men, being indeed the hidden ones of God crying in their secret places for the things which are done against the words of God’s lips. The world may pass them, may know nothing of them, yet it is for their sakes that the world is endured and continues unto this day,
IV. Does not this remind us of one duty on behalf of others which we might effectually fulfil if a larger measure of grace dwelt in our hearts?--I MEAN THE DUTY OF PRAYER AND INTERCESSION FOR OTHERS. Prayer for others is never lost, is never in vain; often by it we may draw down blessing upon others, but always and without fail it will return in blessing on ourselves. (Archbishop Trench.)
Sodom
I. SODOM’S SINFULNESS. Her sins were committed amidst an unbounded flush of prosperity; they were committed amidst scenes of much natural loveliness, Nature being outraged before the eye of her most beautiful forms: and they were committed not only in opposition to Nature’s silent, but to God’s spoken, warnings.
II. SODOM’S WARNINGS. One was given by the entrance of Lot within its gates; another was given by the advent of Chedorlaomer and the invaders from the east. Abraham and Melchizedek cast their sublime and awful shadows from the King’s Dale southward upon Gomorrah’s walls; but the sinners within felt not the hallowing sense of their presence, trembled not at the steps of their majesty.
III. SODOM’S INTERCESSOR. Abraham’s prayer shows--
1. The confidence that existed between himself and God.
2. It shows God’s personal knowledge of evil.
3. It shows God’s reluctance to punish.
4. It gives proof of the tremendous guilt of Sodom.
IV. This terrible catastrophe lies in A BYE-PATH OF THE DIVINE PROCEDURE; it did not relate immediately to the general course of the patriarchal dispensation; and yet what an awful “aside” did the fall of these cities utter. It must have struck Abraham with a new sense of the evil of sin and of the holiness and justice of God. (G. Gilfillan.)
I. THEY ARE PRECEDED BY A LONG HISTORY OF WICKEDNESS.
1. The shedding of innocent blood (Genesis 4:10; Job 16:18).
2. The peculiar sin of Sodom.
3. The oppression of the people of God.
4. Withholding the hire of the labourer (James 5:4).
God’s judgments on nations
II. THEY ARE MANIFESTLY RIGHTEOUS.
1. They proceed slowly.
2. They are only inflicted when the reasons of them have been made evident.
3. They are self-vindicating. (T. H. Leale.)
The depravity of Sodom
We have to speak, then, of Sodom’s sinfulness. Delicacy may seem to repel us from such a subject altogether, but there is a false as well as a true delicacy, which, by passing by sin in silence, gives it an amnesty, and suggests the thought of its repetition. Had the sin of Sodom been confined to that people, and had it been rooted out with the guilty cities, it would almost have been sacrilege against human nature to dig it up from the slush of the sea of death, and expose it to the world. But alas I it still exists even in Christian nations, and requires still to be denounced. Had there been but one prevalent evil practice in Sodom, there is something so disgusting, and at the same time comparatively so rare, in the sin which bears the name of the city, that it might have been as well, perhaps, to have passed it over in silence. But it is evident that the peculiar iniquity of Sodom was only the climax and consummation of the general depravity of the place. This is clear, both from the general principles of human nature, and from certain distinct declarations in the Word of God. We are told that “pride, fulness of bread, and abundance of idleness,” were the sins, or rather were sins producing the flagrant and fatal sin of Sodom; and no doubt along with these every species of excess and licentiousness abounded, so that the city formed, with the exception of Lot and his family, one blot on the face of the earth; and we can conceive of a visitor shuddering with horror, as, passing through it at eventide in haste, he in this street hears cries, faint and half-sincere, of “Father, force me not I” and in another, finds men and women staggering in their vomit; and in a third, hears men cursing Jehovah, and cursing Lot, and cursing Abraham; and in a fourth, sees obscene dances; and in a fifth, beholds many plunging into the fires of an idol-sacrifice. All this, and more than this, which dares not even be shadowed out in expression, might have been seen in this fearful city, running over as a great caldron of iniquity, and coming to a point in that sin for which its inhabitants are set forth for an example, “suffering the vengeance of eternal fire.” It added to the aggravation of these sins, that they were committed amidst an unbounded flush of prosperity; that they were committed amidst scenes of much natural loveliness, nature being outraged before the eye of her most beautiful forms; and that they were committed not only in opposition to nature’s silent, but to God’s uttered protest. (G. Gilfillan.)
Sodom and its sin
Sodom itself stood not only in the alluvium of a river bed, but on a main highway for land carriage between Babylon and Egypt. The natural consequences of such a position followed fast. When Ezekiel in his analysis of its decline calls “fulness of bread,” comes without toil to a population so favourably situated. Wealth flowed in. With wealth easily acquired came “abundance of idleness”; and with leisure and wealth came luxury, their daughter. Then followed pride, the insolence of the pampered; at last, self-indulgence and shameless licence. Possibly the time had not yet arrived for the cultivation of those adornments which lend dignity to wealth, and serve even to veil the deformity of dissolute manners; of letters, I mean, and of the arts. Possibly the race was not endowed by nature with such gifts. At any rate, we detect no signs of such a degree of culture or refinement as has always accompanied civilization among Aryan peoples. The early civilization of the Hamitic tribes seems to have been of a vulgar material type, and to have fallen a speedy prey to vice and corruption. How far that corruption had gone in the case of Sodom is only too apparent on the face of the narrative. Disgusting and unnatural lust has been the plague-spot of heathenism in other times, as well as of at least one Moslem race in our own. But it never carried itself with such effrontery, or showed its vileness so openly, as in the town which has given it a name. Wherever it has appeared, it has marked a stage of social degradation ripe for destruction. Four hundred years after Sodom, other Canaanite tribes in Palestine had become infected with it, till the land was ready, in the strong words of Leviticus, to “spue them out.” Its prevalence in Greece when St. Paul wrote his letter to the Church of Rome showed how near Greece was to its fall. What it means in the case of the Turk, we are seeing to-day with our eyes. Unnatural vice fills the cup of iniquity to overflowing. It sends up a “cry” to heaven that the righteous Judge must answer. (J. O.Dykes, D. D.)