Sodom’s evil culture was so powerful it nearly got Lot killed. Angels had to drag him and his family out of the city to prevent them being destroyed along with everyone else (Genesis 19:16).

So God “brought Lot out of the catastrophe that overthrew the cities where Lot had lived” (29), but the power of Sodom’s culture remained. It’s like the saying, “You can take the boy out of the country, but you can’t take the country out of the boy,” because Lot and his family had been taken out of Sodom, but Sodom was still having its effect on them.  

Lot’s daughters’ solution, for instance, to preserving their family line when there were no men around, was to get themselves pregnant by their father (31-36). Lot had no idea what they’d done because his daughters had got him too drunk to know. Interesting that in their rush out of Sodom they still managed to bring enough wine with them to get their dear old Dad drunk out of his mind.

It’s also interesting that one of the telltale signs of Sodom’s descent into evil was the sexualizing of their culture, and look at the effect that then had on Lot’s daughters. How could they have excused such an obviously awful act with their father in their own minds? But that’s the power of an evil culture; it can twist one’s thinking into going along with it, and even believing it’s the right thing to do. 

Witness the sexualizing of our own western culture, treading the same downward track that Sodom took, and how it’s influencing our most hallowed Christian institutions into excusing and even celebrating same sex unions, ordaining practicing homosexuals and lesbians, condoning drag queen story times for children, and accepting gender fluidity – all in blatant contradiction to Scripture. 

But take a leaf out of Lot’s daughters’ book, who felt not the slightest twinge of guilt or even a question in their minds that what they were doing might not be what God would want them to do. The power of Sodom had clearly done a real number on them. So how scary is it to see that same power weaselling its way into our culture today – and especially into our most visible Christian institutions as well? 

Are they so haughty they don’t care? If so, take a leaf out of God’s book and his reaction to Sodom: “They were haughty…Therefore I did away with them.” Ezekiel 16:50. But – on the other hand – “Did Sodom really exist?”….(next blog)

Sodom was a city with no fear of God, which is odd because its king and all its people, along with all their possessions, had been recovered by Abraham in a daring night-time raid on the kings who had seized them (Genesis 14:11-16). 

So the king of Sodom knew Abraham well, and personally went out to meet Abraham on his victorious return (17). He may also have met Melchizedek, the “priest of God Most High” (18), so the king had been in close contact with godly men. Abraham had also refused any compensation for rescuing the king (23-24), so the king knew what a good man was. 

Good, because in the previous chapter “the men of Sodom were wicked and were sinning greatly against the Lord” (13:13), so hopefully this latest episode with Abraham in chapter 14 had created a change of heart, and especially toward God, because both Melchizedek and Abraham had credited the victory to “the Lord, God Most High, Creator of heaven and earth” (14:20, 22).  

But there’s no record of any change of heart toward God. Instead the “outcry against Sodom and Gomorrah” was “so great and their sin so grievous” (18:20) that God decided to see for himself if things were as bad as reported (21).  

It was bad all right, because when Lot, Abraham’s nephew, the one good man left in Sodom, cried out to the mob, “No, my friends. Don’t do this wicked thing” when they wanted to sexually assault his two male guests (19:7), they totally ignored him, and even refused the offer of his daughters instead. The only thing that stopped the mob from breaking into Lot’s house was being struck blind by the angels (9-11).  

How fitting, when they were so blind to their wickedness. But it’s how God reacted to their wickedness that sends a shudder through the ages, because when the “outcry against (Sodom) was so great the Lord sent angels to destroy it” (13). When the point was reached that no fear of God had created a culture so totally bent on evil, God destroyed it.

The scary part of that is Lot and his family having to be dragged out of Sodom by the two angels (15-16). A warning through the ages, therefore, about “The power of an evil culture”….(next blog) 

It’s not surprising that God wanted to wipe Sodom off the map, seeing what happened to two of his angels there. Men from all over the city, young and old, had gathered at Lot’s home where the angels were staying, demanding Lot push his visitors out the door so they could homosexually gang rape them (Genesis 19:4-5). 

One has to wonder how Lot got himself in this situation in the first place. We know he liked the look of that land (13:10), but somehow he’d ended up living in the city, and even “sitting in the gateway of the city” as one of its elders and judges (19:1) – probably because his uncle Abraham had done such a great favour to the king of Sodom back in Genesis 14:11-17.  

But why did Lot stay in the city, when 2 Peter 2:7 tells us he was “distressed by the filthy lives of the lawless men” in it? There’s a clue in Genesis 19:7, because when Lot steps outside his home to reason with the mob he addresses these filthy-minded men as “brothers.”  

Brothers? But according to Ezekiel 16:49-50, the people of Sodom were “arrogant, overfed, and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me.” Sodom sounds like the typical snobbish attitude of the urban elite today, that so easily sucks people into thinking they’re a superior breed of humans who are entitled to doing whatever they please, no matter how detestable it is, or how much their personal excesses and weird ideas about how the world should be run destroy the lives of others. For Lot to consider such an entitled, lust-filled, selfish mob as brothers suggests he may have become such a political animal as a city elder that he was afraid to make waves – a very dangerous situation for him to be in, because in verse 50 God says of Sodom, “Therefore I did away with them as you have seen.”

And here was Lot, about to be done away along with them – and deservedly so too, because when he finally did stand up against the mob in defence of the two angels in Genesis 19:7, he offered his two virgin daughters to the mob instead (8). 

Fortunately – very fortunately – God is both power and mercy, “for the Lord was merciful” to Lot and his family (19:16) and got them out of the city before he unleashed his power on it. Which made me hope, as our world descends into a Sodom-like hole too, that God will extend his mercy to the good people who are also distressed today, and he helps them rise above its suffocating influence and escape the catastrophe that comes to a society “When there’s no fear of God” in it….(next blog)  

There’s a simple and obvious answer to that question: God is revealing himself as both YHWH and Elohim in the New Testament in the person of Jesus. And the Holy Spirit made sure that was understood right off the bat in Acts 2:36 when Peter shouted to the crowd, “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ.” 

The Greek for “Lord” in that verse comes from kyrios (or kurios) meaning “power” or “might.” Which fits Jesus perfectly, because as Jesus himself said in Matthew 28:18, “All authority in heaven and on earth has been given to me.” And in Philippians 2:10-11, “at the name of Jesus every knee should bend….and every tongue should confess that Jesus Christ is Lord.” In Jesus, therefore, we see the mighty Elohim power of God, “far above all rule and authority, power and dominion,” Ephesians 1:21. And just as the mighty Elohim pronounced his divine justice and judgment on Sodom and Gomorrah, Jesus has been appointed to judge the whole world with divine justice too (Acts 17:31). So Jesus very much represents the mighty Elohim side of God that Abraham came to know. 

But Jesus is “both Lord and Christ,” the meaning of which is made clear in Acts 3:26, because “When God raised up his servant, he sent him to bless you by turning each of you from your wicked ways.” It’s in Christ that “we have redemption through his blood, the forgiveness of sins” (Ephesians 1:7). It’s in the life and death of Jesus as the Christ, therefore, that we see the deeply caring and loving YHWH side of God that Abraham also came to know. 

And it’s our belief in both these sides of God, as revealed in Jesus, that’s now credited to us as righteousness, Romans 4:24. It’s our belief, first of all, that “he was delivered over to death for our sins” as our Saviour (25), but also that he was “raised as Jesus our Lord from the dead for our justification” (24-25). He’s both our Lord and Saviour, and identified as both from the moment of his birth in Luke 2:11, as the “Saviour, who is Christ the Lord.” Which is why we refer to him as “Christ Jesus our Lord” or as “the Lord Jesus Christ,” in recognition that he’s our loving YHWH who saved us from our old life of death, but he’s also the mighty Elohim who’s transforming us into an entirely new creation. 

And what God did next in the city of Sodom in Genesis 19 showed Abraham both his YHWH and Elohim sides too, that “God is both power and mercy”….(next blog)

In Genesis 19:29, when “God remembered Abraham,” the Hebrew word for “God” in that verse is Elohim, because this is the mighty side of God about to dispense justice on Sodom and Gomorrah for their “grievous” behaviour (18:20).  

Which made YHWH, the relational side of God, wonder if he should “hide from Abraham what I am about to do” (17), because the severe justice side of God might not make sense to him. How, for instance, would Abraham take it, having to witness the massive destruction of two entire cities in the very land where he’d been told by God the blessing of all nations would begin (18)?

Add verse 19 to that too, because YHWH had chosen Abraham to “teach and direct his sons and their families to keep the way of the Lord by doing what is right and just,” so how would blasting two cities into oblivion sound “right and just” to Abraham? And, as YHWH expected, Abraham did not react well: “How could you (YHWH), the Judge of all the earth, kill all those people when some of them might be good?” 

Abraham had a point, which YHWH acknowledged by promising to spare the entire city of Sodom if there were just ten good people in it, despite reports pouring in about Sodom’s appalling descent into depravity. 

So, first of all, we have God pictured by YHWH, deeply concerned for Abraham and how he’s going to react, but into this same story comes Elohim, the mighty God of justice, who wants to wipe Sodom off the map. What we’ve got in the same story, then, is two very different “sides” to God in YHWH and Elohim.   

But in both these sides of God, Abraham is at the forefront of their thinking. YHWH was sensitive to Abraham’s reaction to the destruction, and Elohim remembers Abraham wanting to spare the good people (19:29). So in Genesis 18 and 19 we have God as both YHWH and Elohim, and both are concerned for Abraham. Which is quite different to the notion that the God of the Old Testament was ‘all Elohim, harsh and violent’, but the God of the New Testament was all YHWH, pictured by Jesus ‘meek and mild’.

Taking into account, then, that God revealed himself to Abraham as both YHWH and Elohim, is he doing the same for us today as Abraham’s offspring? In which case, “How is God both YHWH and Elohim today?”….(next blog)

Twice Abraham challenges YHWH: “Far be it from you,” he says to YHWH in Genesis 18:25 – twice too – because in Abraham’s mind what YHWH was about to do wasn’t in tune with the YHWH he’d come to know.   

YHWH was going to completely wipe out the cities of Sodom and Gomorrah, because “the outcry against them was so great and their sin so grievous” (20). But that didn’t make sense to Abraham, because what if there were good people living in Sodom too? So he “approached YHWH and said: ‘Will you sweep away the righteous with the wicked? (23).…Far be it from you to do such a thing, treating the righteous and the wicked alike….Will not the Judge of all the earth do right?’” (25). 

Strong words, but YHWH had grown Abraham’s relationship with him to the point that Abraham could express his upset – and make a proposition of his own too, because he asks YHWH in verse 24: “What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for their sake?” And YHWH listens – and agrees. If there are fifty good people, yes, he’ll spare the city (26). 

It was like going to the boss with an outrageous proposal after being really upset at one of his decisions, and the boss actually listens, and agrees. Oh dear, you think, maybe I shouldn’t have got so steamed up, so, like Abraham in verse 27, you settle things down a bit, remembering who you’re talking to. Abraham admits, therefore, that “as nothing but dust and ashes” he’s been speaking very boldly, but it doesn’t stop him pressing home his point in verse 28, when he asks YHWH: “Will you destroy the whole city if there are forty five good people in it?” And he keeps bargaining YHWH down to sparing the city if just ten good people exist in it, and at each bargaining point YHWH listens, and agrees.  

Can we take from YHWH’s ready agreement, therefore, that he really enjoyed listening to Abraham, and from the text we can see why too? Because Abraham did three things in his conversation with YHWH: first of all, he expressed very strongly (and respectfully) what he believed was right. Secondly, he appealed to YHWH’s own nature. And thirdly, he argued his case on behalf of other people. Moses did the same three things in Exodus 32:11-14, so did Daniel in Daniel 9, and how readily YHWH listened to them too.  

And he listened to Abraham all right, because in the destruction that divine justice was about to unleash on Sodom and Gomorrah “God remembered Abraham” (Genesis 19:29)….(next blog)    

By Genesis 18:8, Sarah is probably still recovering from her husband’s rather frantic cry to her in verse 6: “Quick get three seahs (large measures, possibly a whole sack full) of fine flour and knead it and bake some bread” for the three visitors who’d just arrived (2). 

That was surprise enough, but after the visitors had sat down and eaten, she heard one of them ask her husband where she was because, he said, “I’ll be back about this time next year, by which time Sarah will have a son” (9-10). “You must be kidding” (in our terms) she chuckled to herself, and not surprisingly, because at nearly ninety years old “I’m worn out and my husband is past it too, so how can such a pleasure be mine?” (12).  

That wasn’t the last of her surprises either, because she overheard the leader of the group asking her husband, “Why did Sarah laugh and say to herself, ‘What chance have I got of having a child at my age?’” (13). But she’d only been thinking it in her head (12), so how on earth did he know?

She soon found out, because he asks, “Is anything too hard for the Lord?” (14). Oh no, now she was in trouble, not only for chuckling but for doubting the Lord’s power too – especially when the whole point of the last twenty-five years was to build their trust in YHWH and his ability to pull off the impossible. On the other hand, Abraham had also laughed at the prospect of a son in his old age (17:17). 

But in her case she was only a few feet away from the one who knew exactly what she was thinking, so she “was afraid” (15), the same Hebrew word used for Adam when his fear led him to hide from God (3:10). And at this point, Sarah probably wished she could hide and never be found too. But being Sarah, with a tendency to resort to human solutions (like suggesting Abraham have a child by Hagar, and agreeing to be his sister), she went the human route again and lied, saying, “I did not laugh.” “Yes you did,” came the answer, and we can only imagine Sarah’s reaction, having been caught in this exquisitely embarrassing moment of her own making. 

But there’s no serious telling her off by YHWH. No repercussions. She doesn’t get away with lying, but there are no recriminations either. Imagine being Sarah, then, and what she might be learning about YHWH too. So that next time she’s in a tight spot and she’s tempted to resort to human means to get herself out of it, just be open about it with YHWH. Because “YHWH listens”….(next blog) 

The first step YHWH takes Abraham through is just good old plain obedience. He tells Abraham to leave his homeland and “go to the land I will show you” (Genesis 12:1). And “Abram left” (4). Step one, obedience, successfully completed. 

Step two, however – “from obedience to trust” – takes a while longer, the best part of three chapters. But after YHWH gets Abraham out of the hole he’s dug for himself in Egypt (12:17), and helps him win a major battle against a powerful coalition of kings (14:13-20), and takes him outside to count the stars as proof he’ll have many offspring despite having no children at present, Abraham “believed the Lord” (15:6). Add trust, then, to his obedience. Step two successfully completed.  

Three chapters later we see what trust then led to, when YHWH (along with two others) “appeared to Abraham while he was sitting at the entrance to his tent in the heat of the day” (18:1). A hot, hazy day, time for a relaxed nap. But when Abraham catches sight of three men nearby he immediately “hurried from the entrance of his tent to meet them and bowed low to the ground” (2) – because he knew who the leader of the three was, addressing him in verse 3 as “my Lord” (adonai in Hebrew, the deeply reverent title for YHWH).   

So what Abraham does next is amazing. He begs the mighty Lord to take a rest in the shade of a tree while water is brought to wash his feet (4). He then rushes off, yelling to Sarah, “Quick, make and bake some bread” (6), and then he rushes out to “select a choice tender calf” for some meat to go with the bread (7). Which must’ve taken several hours to bake and cook. But every minute worth it to Abraham, because what a great way he could express his love for his Lord by refreshing him on a hot day (5). Which made me wonder if YHWH set things up this way just for that purpose. 

Imagine Abraham’s pleasure when it was all prepared and ready and he stood watching nearby “while they ate” (8). From obedience to trust, YHWH had now brought Abraham to love too. Step three.

Does YHWH engineer circumstances for us as Abraham’s offspring to bring us to love too, then? Yes, 1 John 4:17, which states “Love is made complete in us” – just as love, step three, was being made complete in Abraham.  

But “Imagine being Sarah” too….(next blog)

Thirteen years have passed since Ishmael was born (Genesis 16:16) and Abraham is now ninety-nine years old (17:1). This was the time when YHWH changed Abram’s name to Abraham, meaning “father of many” to confirm YHWH’s promise to make him “a father of many nations” (5). 

But the ninety-nine year old Abraham was in for quite a surprise when YHWH requires him and every male in his household “to undergo circumcision” as “the sign of the covenant between me and you” (11). From now on it was cut off the foreskin or be “cut off from being God’s people” (14). Blunt, yes, but this was “God Almighty (El Shaddai)” speaking (1), and this was his will, that Abraham and his descendants “walk before me and be blameless.”  

So YHWH in his love initiates an incredible covenant, but in all his covenants there’s a part the people play too – which in this case was circumcision. It would act as a daily reminder of their intent (and their need as God’s people) to “walk before him and be blameless.”  

But what was YHWH really after in requiring this painful physical circumcision? Surely there had to be a deeper purpose to it, that was meant to reach down into their inner being too, to create some sort of transformation in their thinking perhaps. 

And that’s exactly what it was meant to do. When YHWH later confirms his covenant promise in Deuteronomy 30:1-5, he adds this statement in verse 6, that the “Lord your God will circumcise your hearts and the hearts of your descendants so that you may love him with all your heart and soul, and live.”  

So YHWH had them make a circumcision cut to their bodies because it pictured what he was really after, a cut to their hearts, like what happened in Acts 2:37, when the Jews realized they’d crucified Jesus and “they were cut to the heart.” Now at last they saw God’s plan, that in Jesus he was fulfilling all his promises to Abraham, so to Jesus they would now direct all their faith, love and obedience. Which is exactly what the Spirit had come to do in them – and would also do in future for all those “the Lord our God will call” (39). 

So what started as a physical cut to the body became a spiritual cut to the heart, so that “walking before God and being blameless” as YHWH requires becomes something we love doing.  

Is this then what YHWH was doing with Abraham, bringing him “From obedience to trust to love”?….(next blog)

But was it really YHWH himself Hagar replied to in Genesis 16? Verse 7 says it was “The angel of the Lord” who found her in the desert and spoke to her (8). And that same “angel of the Lord” in verse 9 who told her to “Go back to your mistress and submit to her,” and “The angel” (again) who said, “I will so increase your descendants they will be too numerous to count” (10). 

The Hebrew word for “angel” here is malak meaning “messenger,” so is it an angel passing on a message from YHWH when he says, “I will so increase your descendants,” rather than YHWH himself saying it? And was it an angel speaking on behalf of YHWH in verse 11 when he says “the Lord has heard of your misery”? 

It would seem so – until verse 13, which states that Hagar “gave this name to the Lord who spoke to her.” Not to the angel of the Lord who spoke to her, but “to the Lord (YHWH)” himself. And she leaves us in no doubt that she believed this was the real YHWH she was speaking to when she replies to him: “You are the God who sees me.”    

To Hagar herself, then, this was the great God YHWH she was speaking to. Which opens up something wonderful about YHWH in her amazing reply to him. Because in her reply to what he’d done for her, “She gave this name to the Lord who spoke to her” – and because names were so important for describing someone’s most striking attributes in that ancient culture – this has real meaning to it. 

So what name did she give to the Lord as the most striking attribute she saw in him? It’s in the name of “the well” in verse 14, the name of the well being Beer Lahai Roi meaning “the Living One who sees me.” Or as Hagar herself phrased it in verse 13, “I have now seen the One who sees me.” 

The transformation in Hagar is wonderful to see. From feeling like death to the joyful realization that God himself had seen how badly she’d been treated – and even though she was a mere maidservant, he cared. What she saw in YHWH, therefore, was a Being who is utterly aware of our circumstances – who also wants us to know he’s aware too, by enabling us to see his love, so that the same transformation in Hagar can happen in us whenever our circumstances make us feel like death too.  

To the next blog, then: “What YHWH requires in return”