EXPOSITION
And there came two angels—literally, the two angels, i.e. the two men of the preceding chapter who accompanied Jehovah to Mature; οἱ δύο ἄγγελλοι (LXX.)—to Sodom at even (having left the tent of Abraham shortly after noon); and Lot—last heard of in the narrative as captured by the Asiatic kings, and delivered by his uncle (Genesis 14:12, Genesis 14:16)—sat in the gate of Sodom. שַׁעַר, from the idea of opening, signified the gateway or entrance of a camp (Exodus 32:26, Exodus 32:27), of a palace, of a land (Jeremiah 15:7), or of a city (Joshua 2:7). Corresponding to the ancient forum of the Romans, or agora of the Greeks, the city gate among the Hebrews was the customary place of resort for the settlement of disputes, the transaction of business, or the enjoyment of ordinary social intercourse (cf. Genesis 34:20; Deuteronomy 21:19; Deuteronomy 22:15; Ruth 4:1; Proverbs 31:23). It was probably an arch with deep recesses, in which were placed chairs for the judges or city magistrates, and seats or benches for the citizens who had business to transact. So Homer describes the Trojan elders as sitting at the Scaean gate. In what capacity Lot was sitting in the gate is not narrated. That he was on the outlook for travelers on whom to practice the hospitality he had learned from his uncle (Poole, Calvin, Willet, Lange) is perhaps to form too high an ideal of his piety (Kalisch); while the explanation that he had been pro-meted to the dignity of one of the city judges, though not perhaps justified as an inference from verse 9, is not at all unlikely, considering his relationship to Abraham. And Lot seeing them (and recognizing them to be strangers by their dress and looks) rose up to meet them;—having not yet abandoned the practice of hospitality, or forgotten, through mingling with the Sodomites, the respectful courtesy which was due to strangers, since the writer adds—and he bowed himself with his face toward the ground (cf. Genesis 18:2).
And he said, Beheld new, my lords,—Adonai (vide Genesis 18:3). As yet Lot only recognized them as men—turn in, I pray you, into your servant's house, and tarry all night, and wash your feet (of. Gen 18:1-33 :44 and ye shall rise up early, and go on your ways. Though an act of kindness on the part of Lot, his invitation was not accepted by the angels obviously with a view to try his character (cf. Luke 24:28). And they said, Nay; but we will abide in the street all night. Literally, for in the broad open spaces (i.e. the streets of the town) we will pass the night; no great hardship in that climax.
And he pressed upon them greatly. Being himself sincerely desirous to extend to them hospitality, and knowing well the danger to which they would be exposed from the violence and licentiousness of the townsmen. And they turned in unto him, and entered into his house; and he made them a toast,—mishteh, from shathah, to drink, is rightly rendered πότον (LXX.), a drink, or refreshing beverage (cf. Esther 5:6; Esther 7:7)—and did bake unleavened broad—literally, bread of sweetness, that is, bread not soured by leaven. The banquet was thus of the simplest kind, chiefly, it may be hoped, for the sake of dispatch. And they did eat.
But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter. i.e. of the town, as in Jeremiah 51:31 (Lange); from the extremity, or extremities, of the town (Kalisch); from the extremities, i.e. all the population contained within the extremities (Rosenmüller); all the citizens to the last man (Keil). The text probably conveys the writer's idea.
And they called unto Lot, and said unto him, Where are the men which came in to thee this night? Josephus supposes them to have been of beautiful countenances ('Ant.,' 1.11, 3), which excited the lust of the Sodomites, and caused them to assault Lot's house with shameful cries. Bring them out unto us, that we may know them. The sin here euphemistically referred to (cf. Judges 19:22) was exceedingly prevalent among the Canaanites (Le Genesis 18:22) and other heathen nations (Romans 1:27). Under the law of Moses it Was punishable by death.
And Lot went out at the door unto them,—literally, at the doorway, or opening (pethach, from pathach, to open; cf. pateo, Latin; πρόθυρον, LXX.); in which the gate or hanging door (deleth, from dalai, to be pendulous) swings, and which it closes—and shut the door (deleth, ut supra; θύρα, LXX.) after him,—to protect his visitors, which he also sought to accomplish by personal exhortation—and said, I pray you, brethren, do not so wickedly—and also by an infamous proposal which nothing can extenuate and the utmost charity finds difficult to reconcile any pretence of piety on the part of. Behold now, I have two daughters which have not known man;—i.e. unmarried (cf. Genesis 4:1), though, according to some, already betrothed to two Sodomites (Genesis 19:14)—let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes. The usual apologies—that in sacrificing his daughters to the Sodomites instead of giving up his guests to their unnatural lust. Lot
(1) selected the lesser of two sins (Ambrose);
(2) thereby protected his guests and discharged the duties of hospitality incumbent on him (Chrysostom);
(3) believed his daughters would not be desired by the Sodomites, either because of their well-known betrothal (Rosenmüller), or because of the unnatural lust of the Sodomites (Lunge);
(4) acted through mental perturbation—are insufficient to excuse the wickedness of one who in attempting to prevent one sin was himself guilty of another (Delitzsch), who in seeking to be a faithful friend forgot to be an affectionate father (Kalisch), and who, though bound to defend his guests at the risk of his own life, was not at liberty to purchase their safety by the sacrifice of his daughters ('Speakers Commentary'). Only unto these men—הָאֵל, an archaic form of הָאֵלֶּה, a proof of the antiquity of the Pentateuch (cf. Genesis 19:25; Genesis 26:3, Genesis 26:4; Le Genesis 18:27; Deuteronomy 4:42; Deuteronomy 7:22; Deuteronomy 19:11)—do nothing (i.e. offer to them neither violence nor dishonor); for therefore (vide Genesis 18:5) came they under the shadow of my roof—in order to find protection.
And they said, Stand back. Ἀπόστα ἐκεῖ (LXX.); recede illuc (Vulgate); "Make way," i.e. for us to enter (Keil, Knobel, Gesenius); Approach hither (Baumgarten, Kalisch); Come near, farther off ('Speaker's Commentary'). And they said again, This one fellow (literally, the one, an expression of the Sodomites' contempt) came in to sojourn, and he will heeds be a judge:—literally, and shall he judge, judging; shall he continually play the judge, referring doubtless to Lot's daily remonstrances against their wickedness (cf. 2 Peter 2:7, 2 Peter 2:8)—now will we deal worse with thee, than with them. And they premed Bore upon the man, even Lot (literally, upon Lot, who appears to have offered a sturdy resistance to their violence no less than to their clamors), and came near to break (שָׁבַר, to break to pieces, to shiver) the door.
But the men (i.e. the angels) put forth their hand, and pulled Lot into the house to them, and shut to the door—deleth (vide Genesis 19:6).
And they smote the men that were at the door—the pethaeh, or opening (vide Genesis 19:6)—of the house with blindness,—סַגְוֵרִים (sanverim), from an unused quadrilateral signifying to dazzle, is perhaps here intended not for natural blindness, but for confused or bewildered vision, involving for the time being loss of sight, and accompanied by mental aberration; what Aben Ezra calls "blindness of eye and mind" (cf. 2 Kings 6:18)—both small and great: so that they wearied themselves to find the door—which they would hardly have done bad it been natural blindness only.
HOMILETICS
Warning lights in Sodom.
I. THE FLICKERING LIGHT OF LOT'S PIETY.
1. That the light of Lot's piety was still burning, though he had long been subjected to the moral contamination of the licentious Pentapolis, is apparent from—
(1) The practice of hospitality, which he appears to have maintained, having probably learnt it while in his uncle's tent. So men often cling to the outward forms of religion when its living power is ceasing to exert an influence upon the heart; and though adherence to the former is not to be mistaken for the latter, yet it renders the decline of the latter less rapid and disastrous than it would otherwise be.
(2) The kindly reception which he extended to his celestial visitors. If scarcely so elaborate as the sumptuous entertainment of Abraham at Mamre, the banquet of Lot was at least as outwardly reverential and as unaffectedly sincere and earnest. It clearly testified that Lot had not yet become insensible to the practical duties of religion, as at that time understood. Early religious training is exceedingly difficult to eradicate.
(3) The courageous defense which he made of his threatened guests. At the risk of his personal safety he endeavored to repel the violence with which the citizens assailed them; and by the proffer of a sacrifice, the greatest surely that a parent could make, he sought to beguile the infamous designs which the townsmen cherished. Whatever may be said of Lot's conduct in this latter action, his behavior throughout towards the angels proved that the life of grace within his soul was not quite extinct.
2. That the light of Lot's piety, though still burning, was fast fading, may be gathered from the circumstances—
(1) That he had remained so long among the Sodomites. Unless a process of moral deterioration had been going on within the soul of Lot, residence among a people so depraved would eventually have become impossible. Instead of being merely vexed in his righteous soul while in Sodom, he would have taken the earliest opportunity to escape from Sodom.
(2) That he had betrothed his daughters to two of Sodom's citizens. That his prospective sons-in-law were infected by the bad taint of the city may be inferred from their subsequent behavior, as well as from the preceding judgment of God on the universal corruption of the city's inhabitants. Hence Lot should rather have kept his daughters virgins than have suffered them to enter into matrimonial engagements with ungodly suitors.
(3) That he actually offered to sacrifice his daughters' purity to the lust of the Sodomites. Whatever apology may be offered for so extraordinary a proposal on the part of Lot, nothing can be plainer than that it implied a strange obliquity of moral vision, and a serious deadening of fine moral feeling. It was a clear proof that the immoral contagion had begun to affect Lot, and that it was high time for him to leave Sodom.
II. THE LURID LIGHT OF SODOM'S IMPIETY. Already well enough known as to its character, the wickedness of Sodom is at length unveiled in all its revolting features and frightful dimensions. The history of that last night in the doomed city proclaimed the sin of Sodom to be—
1. Unnatural. In the unbridled license of their appetites they had far outstripped common sinners; even the natural brute beasts they had left behind; they had sunk to a monstrosity of wickedness of which shame forbids to speak. Paul enumerates their sin amongst the forms of impurity by which the heathen world has at times defiled itself (Romans 1:26, Romans 1:27).
2. Shameless. Disgusting and repulsive as their 'wickedness was, instead of shrinking into darkness and doing it in secret, they openly proclaimed their filthiness, and would have gratified their lusts in public. It is a lower deep in moral degradation when one not only does "those things which are not convenient," but glories in his shame (Philippians 3:19).
3. Violent. This marked a third degree in the wickedness of Sodom, that, rather than be baulked of their lewd design, the citizens were prepared to set at naught the laws of hospitality, which insured the safety of strangers within their city, and, if need were, the rights of property, by breaking into Lot's house, and, still further, the liberties of the person, by laying hands on the objects of their unhallowed lusts. Ordinary sinners are satisfied if they can gratify an unholy impulse without an undue expenditure of crime; these were ready to trample on all laws of God and man to accomplish their desire, "adding sin to sin" (Isaiah 30:1).
4. Obdurate. Even when struck with blindness they did not discontinue their impious attempt. They wearied themselves groping about in the darkness, but it was still in an endeavor "to find the door." Common sinners pause when confronted with the just judgments of Heaven; these were only maddened into greater fury (Psalms 73:7). And, to complete the picture, this appalling wickedness was—
5. Universal. From all quarters and of all ages they clustered and clamored round the door of Lot's house. There does not seem to have been any dissension in the multitude. They were all of one mind. Could anything more signally attest Sodom's ripeness for destruction?
Learn—
1. How rapidly a good man can deteriorate in evil company.
2. How completely a nation can resist the ameliorating influences of its good men.
3. How disgustingly repulsive sin is when fully developed.