Lots in a Covenant

Was Lot’s Deliverance Because of Abraham’s Covenant with God?

I believe - Yes, to a large extent.

• In Genesis 18, Abraham famously intercedes with God over Sodom:“Will you indeed sweep away the righteous with the wicked?”Abraham presses God all the way down to ten righteous people. God agrees not to destroy the city if even ten are found.

• In Genesis 19:29, after Sodom is destroyed, this key verse stands out:

  “So when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe…”

God didn’t say He remembered Lot. He remembered Abraham.

Implication:

Lot’s physical deliverance was clearly linked to Abraham’s covenant relationship with God. The angelic intervention, the lingering mercy, even the warning—all appear to be acts of divine favor rooted not in Lot’s merit, but in Abraham’s intercession and standing before God.

This parallels intercessory salvation: one who is in covenant with God (Abraham) becomes the channel through which others are blessed or delivered (Lot).

2. Why Is Lot Called “Righteous” in the New Testament?

In 2 Peter 2:7–8, we read:

“…and if he rescued righteous Lot, distressed by the depraved conduct of the lawless… for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard…”

This is surprising to many, because Genesis doesn’t paint Lot in glowing terms. So how can Peter call him righteous?

Covenantal Covering (Like Our Righteousness in Christ)

Lot was seen as righteous not because of his flawless conduct, but because of his association with Abraham, the man of covenant. In this way, Lot’s righteousness could be imputed, not inherent—a shadow of the New Testament concept of being declared righteous by faith, not works.

Just as we are declared righteous because of Christ, Lot is seen as righteous because of Abraham.

This echoes how many of the blessings that fall on Lot (deliverance from captivity, angelic warning, even the offer of refuge) come through Abraham’s relationship with God.

A Sincere (Though Weak) Moral Conscience

Peter may also be pointing out that Lot, though compromised, still had a troubled conscience. He was distressed by the wickedness around him. He didn't participate in it. He offered hospitality (a righteous act in ancient Near Eastern culture). He tried to protect the angels, even if his methods were deeply flawed.

So while his actions were not always admirable, his internal posture still leaned toward God’s values, however poorly he lived them out.

What Can We Learn?

Righteousness Comes Through Relationship

Lot’s story is a picture of how righteousness and deliverance flow through covenantal connection, not perfect performance. Just as Lot was rescued for Abraham’s sake, we are rescued for Christ’s sake. Our righteousness is not earned—it’s given, transferred, applied.

“He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” —2 Corinthians 5:21

God’s Mercy Extends Further Than We Deserve

Lot lingers, hesitates, compromises—and still, God drags him out (Genesis 19:16). That’s mercy. Unearned. Pursuing. Persistent.

His story is a reminder that even the hesitant, compromised believer can be rescued by the sheer force of divine compassion and covenant faithfulness.

There’s a Difference Between Being Saved and Living Faithfully

Lot was rescued—but ended up in a cave. He was righteous—but fruitless. His daughters gave rise to nations that later opposed Israel.

Deliverance does not guarantee legacy.Being saved from judgment is not the same as living in the fullness of promise.

Lot’s Righteousness —By Association, Not Performance

Lot is a mirror—showing us that closeness to the covenant, not just behavior, is what saves. His life illustrates both the depth of God’s mercy and the cost of spiritual compromise.

Like Lot, we can be saved—but just barely (1 Corinthians 3:15). Or we can, like Abraham, walk in covenant, intercede for others, and live as friends of God.

So we can see now why Abraham, when choosing a wife for his son Issac, sent his servant north to Haran to choose a wife from Nahor's family rather then take any chances with Lot's daughters who had been closely associated with Sodom and chose incest rather than overcoming what fear they may have had, and venturing out to find Abraham and his kin.

“Then the servant took ten of his master’s camels and left… He set out for Aram Naharaim and made his way to the town of Nahor.”— Genesis 24:10

• “Aram Naharaim” (also called Paddan Aram) is a region in northern Mesopotamia, where Haran is located.

• The “town of Nahor” refers to the place where Abraham’s brother Nahor and his family lived—likely in or near Haran.

• Haran was far north, in modern-day Turkey/Syria—this is where Abraham stopped and settled for a time before going to Canaan (Genesis 11:31).

• Abraham’s relatives (including Rebekah’s family) remained in or near Haran after he left for Canaan.

Covenantal and Cultural Priorities

Abraham was deeply concerned with preserving the covenant God made with him (Genesis 17). He likely wanted a wife for Isaac who would share in his religious values and not be influenced by the surrounding Canaanite culture. While Lot was related to Abraham, his daughters had lived in Sodom, a place known for moral corruption (Genesis 13:13). After the destruction of Sodom, Lot’s daughters were involved in an incestuous act (Genesis 19:30–38), which may have further distanced them from Abraham’s ideals for his family.

Moral and Spiritual Concerns

Lot had made life choices that may have indicated to Abraham that his family was not walking the same spiritual path. Lot chose to live near and eventually in Sodom (Genesis 13), and although he was spared from its destruction, the aftermath of that life—including his daughters' choices—may have disqualified his line in Abraham’s eyes for such an important covenantal role.

Lineage and Legacy

Nahor, Abraham’s brother, had remained in Haran. His family was seen as more stable and perhaps less morally compromised. By choosing a wife from Nahor's line—specifically Rebekah, the daughter of Bethuel—Abraham was linking Isaac to a branch of the family that had not been entangled in the drama and sin of Sodom.

Fulfillment of Divine Plan

From a theological perspective, some scholars argue that Abraham's decision was guided by divine providence. The narrative in Genesis 24 suggests that God actively directed the process of finding Rebekah, implying that she was the chosen one for Isaac in God's plan. This adds another layer of legitimacy to choosing someone from Nahor’s family rather than from Lot’s.

Practicality and Family Networks

In the ancient Near East, marriage arrangements were often made within one’s extended kinship group. Marrying within the broader family helped maintain alliances and property. Nahor’s family was better positioned both geographically and socially for such an alliance, while Lot had moved away and become more isolated.

In short, the decision reflects a mix of spiritual discernment, cultural distance from Lot’s family, and social-political strategy.

M. Joseph Hutzler

Eschatologist