第一部分：从天上而来的访客-Appearance of Heavenly Visitors：创世记18章1-15节[Gen.18:1-15]；
第二部分：所多玛和蛾摩拉的毁灭-Destruction of Sodom and Gomorrah：创世记18章16-19章29节[Gen.18:16-19:29]；
第三部分：罗得女儿的计划-The Scheme of Lot’s Daughters：创世记17章[Gen.19:30-38]。
从天上而来的访客-Appearance of Heavenly Visitors
Not long after Abraham has responded to God’s instructions regarding circumcision, God appears to Abraham in the form of a human visitor. With this manifestation of God are two created angels, also in human form. It is not clear whether Abraham immediately recognizes his Lord as being more than simply a personage of superior authority. If not, the Visitor’s divine nature begins to unfold to Abraham when the Visitor seems to know not only Sarah’s name but also the innermost thoughts of her heart. When God announces that Sarah will soon bear a son, Sarah, who has been listening from the tent, laughs with disbelief, though perhaps with hopeful anticipation as well. When God questions her laugh, Sarah impulsively denies any expression of doubt. But when God insists that she is not telling the truth, Sarah stands silent and fearful in recognition that this heavenly Visitor has correctly perceived her disbelief. The incarnation of God on this occasion, and his announcement of a clearly supernatural birth, are both predictive of the promised spiritual heir to Abraham. And the freedom and joy of fellowship between God and man is witnessed in Abraham’s hospitality to his heavenly guests, who now appear to Abraham as he relaxes in his tent, probably after his own midday meal.
所多玛和蛾摩拉的毁灭-Destruction of Sodom and Gomorrah
If God is perturbed by Sarah’s impulsive deception, it is nothing to compare with the righteous wrath he is soon to display against the wicked cities of Sodom and Gomorrah in the Jordan Plain, presumably near what is today known as the Dead Sea. It is in Sodom that Abraham’s nephew, Lot, lives with his wife and two daughters. So it is understandable that, when God tells Abraham he is going to destroy Sodom, Abraham should plead that at least the righteous in Sodom be saved. But Abraham’s humble, yet bold, intercession with God extends to even those outside Lot’s family, should they be found righteous. God’s response to Abraham’s calculated bargaining reveals God’s sublime righteousness and mercy. God’s extraordinary judgment against Sodom is apparently prompted by an uncommon wickedness, made all the more repulsive because of the unnaturalness, violence, and presumptuousness with which its inhabitants’ lives are filled. An example of their wickedness is found in the way in which the two angels are received as they arrive in Sodom after their visit with Abraham. When Lot shares with them the hospitality and protection of his home, the men of Sodom demand that Lot release to them the angels, whom they presume to be normal men, so that they might use the angels for sexual perversion. It is because of this incident that the practice of homosexuality has ever since been associated with the Sodomites, although this particular depravity is not the only one in which they engaged. Even Lot seems not to have escaped the influence of Sodom’s wickedness. Although Lot here extends hospitality to strangers and defends them courageously when they are threatened, his character is impugned when he offers to give his own daughters to the Sodomites for their pleasure in exchange for the safety of his guests. And when the angels tell of the impending destruction, Lot is hesitant to leave Sodom, perhaps because of undue attachment to his material possessions. After being practically dragged out of the city by the angels, Lot, his wife, and their two daughters are told by God to run for their lives and not to look back. However, Lot’s wife, who is apparently convinced but not converted, turns to view the destruction of the cities in the plain and is herself destroyed. Whereas Sodom and Gomorrah are consumed with a rain of what may have been burning pitch or sulfur, Lot’s wife turns into a pillar of salt. This account of the destruction of Sodom and Gomorrah contains a wealth of insight into man’s sinful state, as well as God’s judgment and mercy. It shows that God’s judgment, although markedly righteous, is catastrophic, unexpected, and certainly complete. Thus it calls sinful man to flee from his own unrighteousness, without turning back to inevitable moral destruction, but persevering until he has reached the safety of God’s promised rest. It is perhaps with these lessons in mind that, as the three heavenly visitors now set out for Sodom, God anticipates the need to tell Abraham what he is about to do. As the one who is to become the father of God’s chosen nation, Abraham needs to witness for himself the awesome judgment of God upon those who practice wickedness, and pass on to future generations how terrible the consequences of sin really are.
罗得女儿的计划-The Scheme of Lot’s Daughters
As Abraham looks out from the heights of Hebron over the now-desolate Jordan Plain—undoubtedly with awe, and with obvious concern for Lot—he apparently has no way of knowing whether Lot was sufficiently righteous to be saved. There is no record that Abraham ever again sees Lot, or even learns of his escape. Perhaps it is best that Abraham never knows of Lot’s end in life, which is characterized by haunting fear, reclusion, and apparent dissoluteness. That God had ever saved Lot in the first place may have been a monument to his everlasting mercy, or perhaps a testimony to the high regard in which God held Abraham. What follows is the last historical record of Lot. Strangely, it involves a somewhat bizarre scheme on the part of Lot’s two daughters to bear children by their father. The motive for their scheme appears to be legitimate enough, but under normal circumstances their acts of incest would be unquestionably immoral. And although the record indicates that Lot was unaware of his involvement in the plan, it is all made possible by his apparent willingness to let his daughters get him drunk. Of continuing historical significance are the two sons born as a result of this incestuous relationship and the people who descend from them. Moab will become father of the Moabites, who will first settle northeast of the Dead Sea between the Jabbok and the Arnon rivers, but will later be driven out by the Amorites to an area south of the Arnon. Ben-Ammi (Ammon) will become father of the Ammonites, who will be migratory and marauding Molek-worshipers in the land between the Jabbok and the Arnon. Both nations will come into conflict repeatedly with Abraham’s descendants, all as a result of the events which now unfold.
Smith, F. LaGard. The Daily Bible® - In Chronological Order (NIV®) . Harvest House Publishers. Kindle 版本.