The Righteousness of Lot

by Josiah Audette

Righteous Lot


The North American church almost has this masochistic routine of slamming every hero and patriarch in the Bible. We rob the narrative of its teleology, its design and purpose, and subjoin our own personal “moral of the story.” We interpose our own modern conventions into their period of history. We permit our own modern presuppositions to determine the narratives. We quixotically circumvent uncomfortable realities that will collide with our modern piousness. We monitor, censure, diminish, belittle, deviate, and romanticize narratives in the name of Sunday School. We vilify Biblical men to placate the feminists who sing “A mighty Goddess is our Forte”. We turn Abraham into a fearful liar, Samson into a harlot philanderer, Jacob into a manipulator and thief, Rehab into a lying prostitute, Moses into an impatient megalomaniac, Isaac into a cowardly liar, Noah into a drunk, and the one with the biggest rap sheet is Lot. Lot is a pusillanimous caitiff, an incestuous father,  a tardy sluggard, a sybaritic, fleshly, avaricious, and supercilious fiend! In other words, Lot is the worst of the whole lot of Biblical patriarchs.  All of these men have suffered from the hands of lazy pastors, picturesque Sunday School teachers, raging feminists, and legalists. Biblical patriarchs and hero’s have been turned into miserable failures and some villains. We have deprived all of these narratives and men of the victory, valour, and virtue they were intended to inspire in God’s people. We, however, have been watchful of not conceding to such misinterpretation and manipulation, but have actively endeavoured to reclaim the glory of God displayed in their providential lives and acts. Today we endeavour to reclaim and give a defence of Lot.

“And turned the cities of Sodom and Gomorrah into ashes, condemned them and overthrew them, and made them an ensamble unto them that after should live ungodly, And delivered just Lot vexed with the uncleanly conversation of the wicked: For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. The Lord knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment under punishment.”

2 Peter 2:6-9


Perhaps one of the most difficult of accounts in Scripture to reconcile is that of Peter’s approbation of Lot as a just and righteous man. Today Lot is scapegoated as a passive, pusillanimous, licentious, incestuous, blackguard. How is it then, that firstly God should account him as righteous and save him from judgment, and secondly how the Apostle Peter could give laudation to his righteousness? I have come to recognize that we as Christians are often given to building moralistic boxes which dimensions are determined by our cultural perspective as New Covenant, Western Civilization Christian’s, rather than by Scriptural objectivity. This is not to say in the least that Western Civilization is antithetical to Scriptural objectivity, yet only to recognize the clarity and the authority of the latter supersedes the former. I would propose that with close observation of the context and passages of Genesis 19, we are able to come to the same conclusion as the Apostle Peter did.  All without romanticizing, idealizing, and simulating the life of Lot. After all, if we do not share the selfsame illation from this sufficient, special revelation of Lot in Scripture, it is we, not Peter, who are at fault on both a homiletical and hermeneutic capacity. The approach to be given to Genesis 19 is a humble request of adoration to God. Praying for our right understanding of this passage I would restate the reformers of the 1559 Geneva Bible, “O Gracious God and most merciful Father, which hast vouchsafed us the rich and precious jewel of thy holy word, assist us with thy spirit, that it may be written in our hearts to our everlasting comfort, to reform us, to renew us according to thine own Image, to build us up, and edify us into the perfect building of thy Christ, sanctifying and increasing in us all heavenly virtues. Grant this, O heavenly Father, for Jesus Christ’s sake. Amen.”


Firstly, we do well to make note of the fact that Lot acted in a significant amount of faith in following his younger uncle, Abraham, to the promise Land. Just as Abraham trusted in God, so Lot had fealty to Abraham and his holy calling. Lot as the patriarch of his father’s estate had significantly increased assets, possessions, family, and servants under his responsibility than Abraham had. Lot endured substantially far more risk in uprooting the whole of his estate than would have Abraham. Together, as brethren, Lot and Abraham traveled across deserts, through mountains, and endured famine and persecution in Egypt.  None of which Lot was obligated toward. From this alone, one cannot doubt Lot’s considerable belief in the promise of God, the calling of Abraham, and his own place in God’s purpose. From this preliminary observation we see that God had just as special a calling for righteous Lot in Sodom as he had for Abraham in Canaan.


An oft repeated critique of Lot was the fact he had chosen before and above Abraham to settle his herds and family in “the cities of the plain, and pitched his tent unto Sodom.”  Lot is accused firstly of a haughty pretence to select his land before Abraham. Contrarily to our modern presuppositions, Abraham was in fact obligated to give to Lot the first selection of the land to be taken, because Lot was the oldest son of Abraham’s eldest brother, Haran. Lot, in those days, thus had the right of succession by which the whole estate of Abraham’s father and Lot’s grandfather, Terah, was passed onto. In addition to receiving the majority of assets and belongings of his grandfather’s estate, Lot would have been responsible for both the assets and family of his father’s estate. In some respects Lot would have been responsible for Abraham himself. Furthermore, Lot is estimated to have been 20-40 years older than Abraham, which would have made him about 114 around the time of their parting. Abraham honoured Lot’s position as the older family patriarch and protector in giving Lot the first choice. The second impeachment against Lot is that the grounds for his choosing Sodom was from an inordinate inclination toward the sinfulness of Sodom. However, the Apostle Peter makes it more than clear that Lot was only vexed “from day to day with their unlawful deeds.” Still and all, when we observe the context of Abraham and Lot’s parting we see the pressing demand of both their ever bountiful estates, Lot’s equitable position to select first and foremost, and his realistic selection of a superior and beneficial property. “So when Lot lifted up his eyes, he saw that all the plain of Jordan was watered everywhere (for before The Lord destroyed Sodom and Gamorrah it was as the garden of The Lord like the land of Egypt, as thou goest unto Zoar.)”


To establish our observation of Lot having that special fealty and belief as Abraham, Scripture gives a parallel account of Lot receiving the Angels in Chapter 19. The manner of both Abraham and Lot’s reception of these angels registers with us their their active awareness of the presence of God, their amenability to worship the beauty of holiness, their acknowledgment of their servitude, and their amiable hospitality to their lords. Firstly, they were actively aware of God’s presence. Speaking of Abraham, “And he lifted up his eyes, and looked” of Lot, “and Lot saw them.” When the angels and the Lord appeared unto Abraham, he was resting during the afternoon of the day as was customary. However, Lot was sitting at the gate in the evening. Often, it is said that Lot had garnered a position of power and importance in that wicked city, which was signified in him sitting at the gate as was the customary capacity of such officials. However, righteous Lot sat by the gate at evening. After the business of the day was done and everyone had departed, Lot sat at the gates of Sodom at dusk. This is far from ordinary and customary for officials. Why Lot would be far from hearth and home at this late time of day, at the outskirts of the city is largely unknown. Was he expecting the angels, was he their to protect sojourners and strangers entering in at that dangerous hour? This is but speculation. However it does confirm in addition to verse 9, that Lot had not entered into a position of power and affluence in the city as some would indict him of. (Even if Lot was in a position of power, this is still no fault on his part as all Christians should endeavour to actively reform their cities.) Second, is both their amenable response of worship. Speaking of Abraham, “And when he saw them he ran to meet them from the tent door, and bowed himself to the ground”, and of Lot, “and rose up to meet them, and bowed himself with his face to the ground.” This is a remarkable quality of these two Biblical patriarchs. Holy men who from an acute awareness and familiarity with the presence of God could recognize his holiness at any time and in any place, and furthermore spontaneously react in a fitting manner of worship due to God. God need not have told them they were standing on holy ground, they sensed it from the outset. It is an interesting pattern, as far as I am aware in Scripture, that all God’s prophets and patriarchs and them only, were at some point in life met or preceded before birth by angels or divine revelations that prepared them. Lot is certainly no disruption in this design of God. It could have been very easy for Lot to miss the angels and not immediately recognize their holiness in such an odd place for holy men to be, at such an odd time, and in the darkness of the evening. But righteous Lot had an acute awareness to God’s aseity. The third quality is their acknowledgment of servitude. Speaking of Abraham, “And he said, Lord.” and speaking of Lot, “And he said, See my lords.” Of the two, Lot had received the highest position of authority, yet he too bows before God’s men and addresses them as both his earthly and heavenly lords. It could also be said, that of the two, Lot had a special sense of the presence of God. For he had only the two angels to discern, and not the Lord himself with two angels accompanying as was Abraham’s case. The fourth excellence of these men was their hospitality to God’s men. Speaking of Abraham, “Let a little water, I pray you, be brought, and wash your feet, and rest yourselves under the tree. And I will bring a morsel of bread, that you may comfort your hearts, afterward ye shall go your ways: for therefore are ye come to your servant.”, and of Lot, “I pray you turn in now into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early and go your ways.” Once again however, Lot receives double the difficulty than that of Abraham. Initially, Lot is refused and tested by these men of God, but righteous Lot “pressed upon them earnestly, and they turned in to him, and came to his house, and he made them a feast, and did bake unleavened bread, and they did eat.” “The prayer of a righteous man availeth much, if it be fervent.” We may observe the character of both these men. Lot acted just as Abraham did, and even went the extra mile to do so in several instances. The righteousness of Abraham and the righteousness of Lot were one and the same towards God’s angels.


The sacrifices of Lot for the holiness of God were in no wise symbolic rituals, but very real offerings in very real situations. As one theologian wrote, “It is difficult for us in our normative and regular sphere of life to recognize ourselves with the utter extremity, and extraordinary situation and action of Lot. There is little point of continuity for us to find comprehension and relation.” Lot first has sacrificed his position as patriarch and leader in bowing down to these men as his earthly and heavenly lords. “Cast down yourselves before the Lord, and he will lift you up.” Lot secondly sacrificed his home in bringing them in and readily making for them a feast. “And they turned in to him, and came to his house, and he made them a feast, and did bake unleavened bread, and they did eat.” Lot and Abraham both underwent great expense in lavishly catering to their visitors and waiting on them as a servant would have. “Be not forgetful to entertain strangers: for thereby some have received Angels into their houses unawares.” This was no mere meal, but an oblation, a sacrifice of worship which was received by the angels.


The third sacrifice of Lot I would argue to be the greatest of all his sacrifices, because it was verily his own life. “But before they went to bed, the men of the city, even the men of Sodom compassed the house round about, from the young even to the old, all the people from all quarters. Who crying unto Lot said to him, Where are the men, which came to thee this night? bring them out unto us, that we may know them. Then Lot went out at the door unto them, and shut the door after him.” Firstly we ought to observe the severity of the situation in which Lot had become enveloped. Verse 8 makes it obvious that all the men of the city, young and old, from every quadrant and quarter, of every age and demographic, were both represented and present in the crime to be perpetrated agains the angels of God. As one commentator wrote, “Truly the city was thoroughly and utterly depraved from wall to wall.” In addition, these depraved men had “compassed the house round about.” There was no way of escape for Lot, his family, or his guests. Furthermore, the offenders openly requested lude acts without shame or denial. There was no possibility of misinterpretation, no avenue of escape, no avoidance of the situation. Far from the common labelling of Lot as a miserable caitiff, Lot went out of his house to confront these men and stare them down in the white of the eye. Such an act could surely have only been realized by Lot at that time as suicidal. Lot did not do as a coward would have done and cower inside, or waver at the door, or question the safety of the deed, or capitulate to their request. Rather Lot, as that same true follower to the calling of God we first saw in this lecture, stepped out in faith as the leader and chalcenterous man he was for his high standard of righteousness. He, without hesitation or deliberation, went out, and “shut the door after him.” For Lot there was no turning back, no acquiescence to their request, no diminishing of his high standard, and all without defence to the violence of his offenders. Lot was willing to face the open rage of men who would give no hesitation to do unspeakable acts, who had no limitation to their moral conscience, who had no shame in their doings. Few men would have done as Lot did and confront their assailants, never mind shut the way of escape behind them. When Lot shut that door he became both a martyr and protector. Lot is the example of a righteous, masculine, patriarchal protector if there ever was one. Scripture is remarkably clear in this account to each seemingly unmindful detail so as to give us an adequate defence of the extreme actions of the extremely righteous man in the face of extreme situations which are completely extraordinary to us in our normative and regular spheres of life. It is a fearful thing to even contemplate walking in Lot’s shoes out the door, facing these violent men, and sealing your only way of escape and their only way of entrance behind you. This is the picture of a mediator such as Christ is.


Lot was furthermore a preacher of righteousness under the unction of holiness. “I pray you, my brethren, do not so wickedly.” Lot addressed their actions specifically and forthrightly. Lot refused to romanticize, refused to evade, and refused to waver in the front of their most populous and pressing opinion. Few preachers are willing to walk out the doors of their church, shut the door behind them, and directly face the onslaught of a radically perverse sexual culture to protect the brethren of God inside as Lot would. Lot not only addressed their action as wicked, but furthermore referred to them as brethren. Lot was not in Sodom to partake in the “conversation of the wicked”, he was present to minister to them as a preacher of righteousness. If he had been unrighteous then his oppressors would give no railing against him. Just as Lot was vexed with their unrighteousness so was Sodom vexed with Lot because of his righteousness. “Marvel not my brethren, though this world hate you.” “If the world hate you, ye know that it hated me before you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” The following passage makes it plain that Sodom hated Lot, “Then they said, Away hence: and they said, He is come alone as a stranger, and shall he judge and rule? We will now deal worse with thee than with them. So they pressed sore upon Lot himself, and came to break the door.” Lot is referred to as a lone stranger just as God’s people are to be a holy people to God. “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should whew forth the praises of him who hath called you out of darkness into his marvellous light.”


We have now seen Lot sacrifice to these angels without question or qualification his position, his worship, himself, and now we will see his same willingness to sacrifice his family as Abraham later had. “Behold now, I have two daughters, which have not known man: them will I bring out now unto you, and do them as seemeth you good: only unto these men do nothing: for therefore are they come under the shadow of my roof.”  Never has Christ’s call to leave father and mother, brother and sister for His sake ever been so radically displayed. Before I pass judgment on the means Lot used, I would give us a few considerations of praise toward the defence of his guests. We must comprehend something of the righteousness of his actions in proportion to the holiness of God’s angels under his protection. We have to understand they were worth Lot’s sacrifices and it would have been cowardly and ludicrous for Lot to go to the extent he had for anyone less than the holy angels of God. Moreover, up to the point of sacrificing his family, Lot had sacrificed everything else he possibly could. It was a means of last resort. Summarily, this was a situation of extremity on every site. Extremely wicked men without the door and extremely righteous men within the door and Lot was the mediator between the two where only extreme sacrifices would do. Few men would have even made it as far as Lot has in this passage or executed their duties with such equity. Now then, Scripture is silent in this passage as to judging the events, but does later provide for us judgement in a much similar case from Judges 19. There is a principle in Biblical hermeneutics that states we are to interpret Scripture with Scripture. On this ground, I would argue that the hermeneutical key to Genesis 19 is Judges 19. In Judges 19 & 20 we read of a similar patterned account with uncannily common wording and sequence of events. To brutally summarize, an old man saw a young man and his concubine wayfaring into the city to visit the Ark of God. The old man invited them into his house and when they washed their feet and had a feast the men of the city surrounded the house and smote the door demanding the young man to come out of the house that they might know him. The old man and master of the house went out and refused them, but offered his own virgin daughter and the man’s concubine to them. The men of the city would not hearken to the master of the house and so the young man brought out his concubine to them. She was abused all night and died at the threshold of the house. That excellent prophet, Samuel recounts the following of the event, Judges 19:30, “And all that saw it, said, There was no such thing done or seen since the time of the children of Israel came up from the land of Egypt unto this day: consider the matter, consult and give sentence.”. Even the prophet Samuel could only cognize, “Consider the matter, consult and give sentence.” I fear that the church of our day gives sentence without consideration and consultation as that fine prophet commends. After much consideration all of Israel went up against the wicked city that had done the deed and the tribe who protected that city. Three times Israel prayed to God if their judgement was just, and three times the Lord the lord confirmed their judgment. In other words, the judgment was not given against the one who offered the concubine or daughters, but to the abusers of them. The two scenarios are remarkably similar in nature. However, Lot’s is still far more extreme. He was not protecting a couple who were off to visit the Ark of the Covenant, he was protecting angels. He was not surrounded by his own people, but by the most notorious, infamous wretches the Bible has to mention. Never once was Lot or the master of the house passed in judgement. Rather Scripture is clear to state that the judgment was given to the city’s that perpetuated the dipravity. Gibeah in Judges 19 had guaranteed their destruction just as Sodom in Genesis 19 had by that same act. [In addition, some site the controversial fact that prior to Moses in Leviticus 19 there was no prohibition against giving daughters as harlots when every man did what was right in his own eyes.] So, in light of Genesis 19, Judges 19, and Leviticus 19 “Consider the matter, judge and give sentence.” 


Now am saying that it is hypothetically permissible for us to give our own daughters over to such depravity in our own time and place? Absolutely not. Am I saying that Lot’s righteousness was being tested in his own doing so? Yes. Does this contradict my former statement? No. How so? Because the Apostle Peter states it was done for “our ensamble.” The Apostle Paul too clarified this reasoning for the remarkable accounts of the Old Testament in that they were “For examples, and were written to admonish us upon whom the ends of the world are come.” They are extra-ordinary, super-natural scenarios and ought not to be judged or evaluated as ordinary, natural occurrences. You and I will never entertain angels in our house, in Sodom, and have the most depraved, blackguardly men known to history pressing against the front door. This is extra-ordinary, super-natural so it can be “an ensamble.” They were done not to show the supposed unrighteousness of Lot, but the very real unrighteousness of Sodom, Gomorra, and Gibeah. “And made them an ensamble unto them that after should live ungodly.” For our example God was extraordinary, supernaturally testing the righteousness of Lot  and confirming the depravity of Sodom. It was an example not to show that Lot was wicked but oppositely, “For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. The Lord knoweth to deliver the godly out of temptation.”


What is interesting to note is that while Lot, the righteous mediator, was confronting the extremely wicked men without the door the extremely righteous men within the door were not standing idly by. Only until Lot had sacrificed everything, his position, his worship, his house, and finally his family did they pulled him in and shut the door. Only after Lot had been tested so that there was no sacrifice he was not willing to make did God’s men act.  They could have acted much sooner and prevented much of the crescendoing extremity, but they did not. God had himself provided Lot with a means of deliverance as He would do for Abraham and Isaac. As one commentator wrote, “It is unbelievable firstly that the angels waited so long in delivering Lot while Lot was trying desperately to deliver them, and secondly how even though the wicked men of Sodom were struck with blindness they still sought the door to the point of exhaustion.” Thus, both the righteousness of Lot and the wickedness of Sodom was then and there proven by God. At that point Sodom had sealed their judgment and Lot’s faith was accounted to him as righteousness just as Abraham’s act of faith was later.


“And when the morning arose, the Angels hasted Lot, saying, take thy wife and thy two daughters which are here, lest thou be destroyed in the punishment of the city. And as he prolonged the time, the men caught both him and his wife, and his two daughters by the hands (the Lord being merciful unto him) and they brought him forth, and set him without the city.” While there are many who accuse Lot of acting tardily toward obeying God’s commands, Scripture contrarily portrays Lot immediately, and unequivocally offering his worship, position, life, and family in defence of God’s righteous standard. There was no place Lot was unwilling to go, no promise he was unable to believe, no service he was unwilling to perform, no sacrifice he was not willing to give, and no saving he was unwilling to do. It is moronic to say that the fact the angels had to physically force Lot outside the city was due to a disbelief, or cowardace, or unrighteous love of the city on his part, when just the night prior the angels had to force Lot inside the house due to his radical faith, profound courage, and righteous standard. Lot was only prolonging his stay in the city in the same sense that he prolonged the restraint of the violent men of the city as both were acts of sacrificial salvation. The former to save angels, the latter to save his family and brethren. “Then Lot went out and spake unto his sons-in-law, which married his daughters, and said, Arise, get you out of this place: for the Lord will destroy the city, but he seemed to his sons-in-law, as though he had mocked.” This is the language of a man struck by urgency and belief for the love of his friends and enemies, not of tardiness and doubt from a callous heart. “Greater love than this hath no man, when any man bestoweth his life for his friends.” Never-mind his mocking enemies as Lot was so willing to do. Here again is righteous Lot, the faithful mediator. The Lot of this day was the same Lot as the day before, a mediator between God and men.


“And when they had brought them out, the Angel said, Escape for thy life: look not behind thee, neither tarry thou in all the plain: escape into the mountain, lest thou be destroyed. And Lot said unto them, Not so, I pray thee, my Lord. Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life: I cannot escape to the mountains, lest some evil take me, and I die. See now this city hereby to flee unto, which is a little one: Oh let me escape thither: is it not a little one, and my soul shall live?” Once again Lot’s accusers blindly blame him for entreating the Angels, while just a chapter earlier Abraham took the liberty to entreat God himself. We fail to realize there is no sin in this. Lot did not deliberately disobey their command and flee into the city without permission, nor did Lot even demand this option, rather he simply, and humbly requested it. How can we still be questioning Lot’s perseverance and faith at this point when He has given everything. Such a request is only reasonable for a man who has undergone such trials. May we have mercy as God had mercy on Lot. Only after the Angels rescued him by hindering his martyrdom did Lot take care for his life thereafter that he may be able to take care of his family’s in return. The fact his request was accepted verifies there was no sin in it. “Then he said unto him, Behold, I have received thy request also concerning this thing, that I will not overthrow this city, for the which thou hast spoken. Hast thee, save thee there: for I can do nothing till thou come thither. Therefore the name of the city was called Zoar. The sun did rise upon the earth, when ot entered into Zoar.” It is almost needless to point out that Lot’s supposed “tardiness” was not a matter of days, but of mere moments. As the sun had only just risen by the time the events listed in verse 15 to 23 had transpired. (Nor could one say Lot would have disobeyed had his request been denied as he eventually took shelter in the mountains as the destruction continued anyways.) As Rushdoony writes, “Before we condemn Lot, let us remember that in like circumstances, few men would do better.”


Prior to Moses there was no law against incest. It had obviously been practiced since Adam and his descendants. Abraham himself married his half-sister. As Rushdoony clarifies, “When God through Moses forbad incest and required the death penalty for most instances of it, it was, first, a radical break with accepted worlwide practice, and second, established a roadblock to genetic damage which was to appear only many centuries later, as inbreeding began to become more prone to concentrate defective genes.” It is quite clear that Lot’s daughters viewed their action as good as the names given to the offspring indicate pride in their deed. Moab means “From my father,” and Ben-ammi, “Son of my kinsman.” However, it is clear that Lot would not have approved of the deed, hence the necessity of his unwitting inebriation. The fact Lot “perceived it not” indicates they drugged him unawares. The very fact of its happening could only be motivated out of a feeling to save the human race from extinction and Lot’s family line. In the face of the unprecedented destruction they had fled first to the Zoar, then to the mountains as the destruction continued, and then to a cave as the destruction did not cease. “Then the Lord rained upon Sodom and upon Gomorrah, brimstone and fire from the Lord out of heaven, And overthrew those cities and that grew upon the earth.” The scope of the destruction would have relatively appeared to Lot and his daughters as astronomical. Even Abraham, a full two days walking distance from the cities could witness its destruction. “And looking toward Sodom and Gamorrah, and toward all the land of the plain, behold, he saw the smoke of the land mounting up as the smoke of a furnace.” Thus Lot’s daughters are not depraved, but are however defective in their desperate deeds. Rushdoony adds, “Something more must be said about Lot’s daughters. They left Sodom with their father, and chose not to return with their mother.” Their city abandoned them, their betrothed husbands abandoned them, even their mother abandoned them, but the daughters followed Lot. However they too still failed by making their father drunk and fornicating, although it is humanly understandable. “Depraved” writes Rushdoony, “they were not; sinners, they were. They were not unbelievers, and in a critical situation, they had acted on faith, but their faith was a defective one.”


“And delivered just Lot vexed with the uncleanly conversation of the wicked: For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. The Lord knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment under punishment.” Having dispelled the misapplications of the text, the misappropriations of the situation, and the misunderstanding of the times, maybe we can now view Lot as “a righteous soul from day to day.” Even through the days explained in Genesis 19. Lot was courageous in defending the angels of God. Lot was righteous in worshiping God. Lot was humble in serving God’s men. Lot was missional in being a preacher of righteousness to Sodom. Lot was faithful in believing the purpose of God. Lot was a leader to the end, brought down by everyone about him. His city, his in-laws, his wife, and even his daughters. May we stand here in some sense of awe and encouragement from this Biblical patriarch. No one to this time has done or seen any such thing as Lot had righteously persevered through in just a few days.

“Consider the matter, consult and give sentence.”