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What the Bible says about Lot's Torment
(From Forerunner Commentary)

Ezekiel 9:4

To sigh and cry effectively over the sins of Israel, we must know what those sins are. In this particular context, this means that we need to be watching and listening attentively, just as Peter says that Lot was tormented by what he saw and heard going on around him (II Peter 2:6-8). Lot had to spend at least some of his time listening to SNN, the Sodom News Network!

We cannot sigh and cry if we are like ostriches and bury our heads in the sand. This is a type of denial. We need to be awake and aware, not slumbering and not sleeping (I Thessalonians 5:6). We need to ensure that we interpret the events that we see and hear in the news in terms of God's law, for that holy law is the standard, the benchmark, the touchstone, by which we must measure the deeds of our leadership, of our fellow citizens, and of ourselves.

Of course, awareness of sin does not imply participation in it. In one sense, we need to be like the man in the Bee Gees song, "I Started a Joke," which contains a line: "I started to cry which started the whole world laughing." The song is about an individual out of step with the world around him. He was alienated from it. We, too, are fish out of water—odd men out, as it were—and we cannot sigh and cry over the nation's sins if we are singing from the world's song sheet. To change the metaphor, we cannot march in step with this world and simultaneously sigh and cry at its sins. That simply will not work.

So, while we are in the world, we are not of it. We are spectators and not participants. Though we are watching from the sidelines, we dare not even for a moment cheer the ways of a world that is oblivious to God's law—a world that almost ubiquitously considers the law to be both odious and onerous. It is a world that is eating and drinking, marrying and giving in marriage (Matthew 24:38), laughing and living it up while we are crying all the time. We cannot successfully sigh and cry before God if we are of this world, part and parcel of its sins. We must remain outside.

Have we ever considered where our commitment to God's law puts us? Liberals in the world see God as having no influence at all on their actions. They think God has gone away—they even say He is dead—so they believe that obedience to God is not important. In Ezekiel 8, that is exactly what God says is wrong with the leadership of ancient Judah! They, too, thought that God had left the scene.

But what about the conservatives? These people give lip service to the Ten Commandments. They even become exercised when the liberals remove them from courthouses. Yet, consider that, for the most part, they refuse to keep those same commandments themselves! At best, their argument with liberals over this particular issue is logically inconsistent and morally hypocritical because they do not practice what they preach. Their refusal to keep the Sabbath is a prime example. Further, some of the business practices of professing conservatives are appalling, breaking God's injunctions against lying and stealing! Not recognizing the need to keep God's law, most conservatives attend churches that preach heavy doses of salvation by grace through faith alone, saying that is all we need.

This puts true Christians right in the middle—caught between "right" and "left" on every side—trapped in a world of lawlessness on every side. There is no light in this world whatsoever. Though Paul speaks in Romans 2:14 of people "who . . . by nature do the things in the law," he does not say that they obey the law but merely practice things contained in it. We, however, are the only people who, by covenant, have committed ourselves to obey God's law. We are indeed odd men out who sigh and cry while the world laughs. And all that time, God remembers His covenant and acknowledges His people.

Charles Whitaker
The Torment of the Godly (Part Two)

Ezekiel 9:7-8

Effective sighing and crying before God does not imply an "I told you so," self-righteous attitude. Lot, Peter writes, was oppressed by what he witnessed around him; he wrestled with it. There is no indication at all that he self-righteously gloated at the cities' destruction.

What about Ezekiel? Understandably stunned by the destruction that he witnessed in the visions, he cried out to God, asking Him how far the judgment would go (Ezekiel 9:8; 11:13). Far from self-righteous gloating, this forward-looking prophet expressed his concern over the welfare of his countrymen. His was not a self-righteous response to the destruction that he saw coming.

Because Ezekiel asked, we know. God tells us that He does indeed spare and protect His people (see Ezekiel 11:14-21). We know that God will not destroy all Israel, but He will rescue a remnant out of which He will build a better world for our children's children. It will be a world where, as Amos 5:24 foretells, "justice [will] run down like water, and righteousness like a mighty stream." In that world, we will no longer need to cry and sigh over abominations.

But that will be then, and now is now. In this present evil world, let us sigh and cry over Israel's sins, praying that we use God's Word to understand exactly what those sins are. Let us remain awake and alert to what is happening around us, fully understanding what God considers to be sinful, but not participating at all in those sins. And let us not gloat in self-righteous glee in the wholesale death and destruction that we know will come, but rather pray for God's mercy and grace on all.

The days are becoming very evil, and the angel with the inkhorn might just be roaming around here now. If we do these things, he might not pass us by.

Charles Whitaker
The Torment of the Godly (Part Two)

2 Peter 2:7-8

Peter's description is really quite interesting. Lot was not tormented as if by demons or by fiendish persecutors at all, but it was what he saw and heard in the streets, homes, and businesses of the perverse and depraved city of Sodom that bothered Lot. He knew the inevitable consequences of sin or lawlessness, and it distressed him significantly.

Charles Whitaker
The Torment of the Godly (Part One)


 




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