A Journey Through The Old Testament - Elmer Towns

(Gen. 13:8, literal translation). Abram’s twofold appeal to bring an end to the strife was based on
an appeal to their humanity and family. Of the various Hebrew words for men, Abram chose
‘anashim, a generic term referring to humanity. The subtle suggestion behind the use of this
word was, “Let’s not act like animals. Let’s be human about this matter.” Beyond this, Abram
reminded Lot of their family ties. In the Near East, family ties are strong throughout the extended
family. This is evidenced in the next chapter when in spite of their strife and separation, Abram
went to war to rescue Lot.
On this occasion Abram suggested they divide the land between them and gave Lot first
choice. It has been more than once noted that first choice belonged to Abram, the patriarch of the
family. His willingness to yield his right to the best in order to resolve the strife suggests the
degree to which Abram was committed to developing an adequate solution to the problem. Lot’s
choice of the Jordan Valley also reflects something of his character. He chose the land because
“it was well watered everywhere (before the Lord destroyed Sodom and Gomorrah) like the
garden of the Lord, like the land of Egypt as you go toward Zoar” (v. 10). The garden of the
Lord is an Old Testament type of paradise or heaven. In contrast, the land of Egypt is an Old
Testament type of the world. In the mind of Lot he may have begun to think of worldly success
as his paradise. Perhaps this explains why he began drifting toward the city of Sodom in spite of
the fact “the men of Sodom were exceedingly wicked and sinful against the Lord” (v. 13).
Lot’s selfish choice opened the door to compromise. Perhaps the reason Lot began
dwelling in the cities of the plain can be explained in terms of the supposed benefits the world
offered his children. The Hebrew word yashav means to dwell, in the sense of remaining in a
place. The cities of the plain, including the home of the “exceedingly wicked and sinful” men of
Sodom, was to become Lot’s home. The same word is used of the man of faith later in this
chapter when Abram “dwelt by the terebinth trees of Mamre, which are in Hebron, and built an
altar there to the Lord” (v. 18). Lot chose the affluence of Sodom over the altar of the Lord.
Though he himself “was oppressed with the filthy conduct of the wicked (for that righteous man,
dwelling among them, tormented his righteous soul from day to day by seeing and hearing their
lawless deeds)” (2 Peter 2:7-8), his children were very adaptable to the nature of life in Sodom
and some of them refused to leave when the city was destroyed. Even the two daughters who did
escape with their dad were eventually involved in an incestuous relationship with him, a practice
more characteristic of the city of Sodom than the camp of Abram.
The character of Lot’s new home is described in the statement, “But the men of Sodom
were exceedingly wicked and sinful against the Lord” (Gen. 13:13). Two of the several Hebrew
words for sin are used in this verse to describe the nature of the sinfulness of Sodom. The first is
ra’im translated “wicked.” The root idea behind this term is that of being evil in disposition. This
implied meaning is captured in the translation, “The men of Sodom were wicked in nature. “ The
second term is hatta’im translated “sinful.” The root idea behind this term is that of “missing the
mark,” similar to the Greek term harmartia; i.e., missing the mark (cf. Rom. 3:23). The implication
of this term is that they were sinful in their activities which fell short of God’s standard of
holy perfection. The activities of the men of Sodom were evil because their fundamental
disposition was wicked.
RENEWING A COVENANT
(Gen. 13:14-18)
The Scriptures note significantly, “And the Lord said to Abram, after Lot had separated
from him” (Gen. 13:14). This is the first mention of the Lord speaking to Abram since the