Bible Commentaries

The two angels mentioned in the preceding chapter, come in the evening to Sodom, Genesis 19:1. Lot, who was sitting at the gate, invites them to enter his house, take some refreshment, and tarry all night; which they at first refuse, Genesis 19:2; but on being pressingly solicited, they at last comply, Genesis 19:3. The abominable conduct of the men of Sodom, Genesis 19:4, Genesis 19:5. Lot's deep concern for the honor and safely of his guests, which leads him to make a most exceptionable proposal to those wicked men, Genesis 19:6-8. The violent proceedings of the Sodomites, Genesis 19:9. Lot rescued from their barbarity by the angels, who smite them with blindness, Genesis 19:10, Genesis 19:11. The angels exhort Lot and his family to flee from that wicked place, as God was about to destroy it, Genesis 19:12, Genesis 19:13. Lot's fruitless exhortation to his sons-in-law, Genesis 19:14. The angels hasten Lot and his family to depart, Genesis 19:15, Genesis 19:16. Their exhortation, Genesis 19:17. Lot's request, Genesis 19:18-20. He is permitted to escape to Zoar, Genesis 19:21-23. Fire and brimstone are rained down from heaven upon all the cities of the plain, by which they are entirely destroyed, Genesis 19:24, Genesis 19:25. Lot's wife, looking behind, becomes a pillar of salt, Genesis 19:26. Abraham, early in the morning, discovers the desolation of those iniquitous cities, Genesis 19:27-29. Lot, fearing to continue in Zoar, went with his two daughters to the mountain, and dwelt in a cave, Genesis 19:30. The strange conduct of his daughters, and his unhappy deception, Genesis 19:31-36. Moab and Ammon born, from whom sprang the Moabites and Ammonites, Genesis 19:37, Genesis 19:38.

Two angels - The two referred to Genesis 18:22.

Sat in the gate - Probably, in order to prevent unwary travelers from being entrapped by his wicked townsmen, he waited at the gate of the city to bring the strangers he might meet with to his own house, as well as to transact his own business. Or, as the gate was the place of judgment, he might have been sitting there as magistrate to hear and determine disputes.

Bowed himself - Not through religious reverence, for he did not know the quality of his guests; but through the customary form of civility. See on verses Genesis 18:3-5 (note) of the preceding chapter.

Nay; but we will abide in the street - Instead of לא lo, nay, some MSS. have לו lo, to him; "And they said unto him, for we lodge in the street." where, nevertheless, the negation is understood. Knowing the disposition of the inhabitants, and appearing in the mere character of travelers, they preferred the open street to any house; but as Lot pressed them vehemently, and they knew him to be a righteous man, not yet willing to make themselves known, they consented to take shelter under his hospitable roof. Our Lord, willing for the time being to conceal his person from the knowledge of the disciples going to Emmaus, made as though he would go farther, Luke 24:13; but at last, like the angels here, yielded to the importunity of his disciples, and went into their lodgings.

Where are the men which came in to thee, etc. - This account justifies the character given of this depraved people in the preceding chapter, Genesis 18:20, and in Genesis 23:13. As their crime was the deepest disgrace to human nature, so it is too bad to be described; in the sacred text it is sufficiently marked; and the iniquity which, from these most abominable wretches, has been called Sodomy, is punished in our country with death.

Behold now, I have two daughters - Nothing but that sacred light in which the rights of hospitality were regarded among the eastern nations, could either justify or palliate this proposal of Lot. A man who had taken a stranger under his care and protection, was bound to defend him even at the expense of his own life. In this light the rights of hospitality are still regarded in Asiatic countries; and on these high notions only, the influence of which an Asiatic mind alone can properly appreciate, Lot's conduct on this occasion can be at all excused: but even then, it was not only the language of anxious solicitude, but of unwarrantable haste.

And he will needs be a judge - So his sitting in the gate is perhaps a farther proof of his being there in a magisterial capacity, as some have supposed.

And they smote the men - with blindness - This has been understood two ways:

1. The angels, by the power which God had given them, deprived these wicked men of a proper and regular use of their sight, so as either totally to deprive them of it, or render it so confused that they could no longer distinguish objects; or,

2. They caused such a deep darkness to take place, that they could not find Lot's door. The author of the book of The Wisdom of Solomon was evidently of this latter opinion, for he says they were compassed about with horrible great darkness, Genesis 19:17. See a similar case of Elisha and the Syrians, 2 Kings 6:18, etc.

Hast thou here any besides? son-in-law - Here there appears to be but one meant, as the word חתן chathan is in the singular number; but in Genesis 19:14 the word is plural, חתיו chathanaiv, his sons-in-law. There were only two in number; as we do not hear that Lot had more than two daughters: and these seem not to have been actually married to those daughters, but only betrothed, as is evident from what Lot says, Genesis 19:8; for they had not known man, but were the spouses elect of those who are here called his sons-in-law. But though these might be reputed as a part of Lot's family, and entitled on this account to God's protection, yet it is sufficiently plain that they did not escape the perdition of these wicked men; and the reason is given, Genesis 19:14, they received the solemn warning as a ridiculous tale, the creature of Lot's invention, or the offspring of his fear. Therefore they made no provision for their escape, and doubtless perished, notwithstanding the sincerely offered grace, in the perdition that fell on this ungodly city.