CRITICAL NOTES.—
Genesis 19:1. And there came two angels to Sodom at even.] Heb. And there came two of the angels. The third remained with Abraham, being held by him in his pleadings for Sodom. (Ch. Genesis 18:22; Genesis 18:33.) Sat in the gate. The usual place for public gatherings, and for the judges to sit in court. (Job 27:7-12.) The Jewish commentators understand this phrase as implying the exercise of the authority and office of a magistrate. Possibly Lot might have occupied such a position. He was an aged man, and the elders of the city used to assume this office without any formalities. (See Genesis 19:9.) Rose up to meet them; and bowed himself with his face towards the ground. It was the Oriental custom to rise up in the presence of superiors, and to pay them homage by bowing low with the face towards the ground.
Genesis 19:2. My lords.] “The word is the same as that by which Abraham addressed God (ch. Genesis 18:3) in the singular, but it is differently pointed in the Hebrew, and evidently must be differently understood, as the sentence is in the second person plural, not singular, as there. And accordingly, while the Masoretic editors have a note against Adonai there, ‘sacred,’ meaning that it is the name of God, here they note the ‘profane,’ meaning that it is the name of man only.” (Alford.) And they said, Nay; but we will abide in the street all night. Heb. Because we will lodge in the open square; i.e., the wide place in the gate.
Genesis 19:3. And he pressed upon them greatly.] The Heb. word implies an earnestness of importunity amounting almost to violence. The same word is used in Genesis 19:9, “And they pressed sore upon the man.” A feast. Heb. A banquet. “It was a refreshment, whether called an eating or a drinking. In Esther 5:6-7, it is rendered a banquet of wine. This was Lot’s generous entertainment—the best at his command, doubtless.” (Jacobus.) Unleavened bread. Because this kind could be more expeditiously prepared.
MAIN HOMILETICS OF THE PASAGRAPH.— Genesis 19:1-3
THE EVE OF JUDGMENT TO THE RIGHTEOUS
This visitation of God’s vengeance upon the wicked cities of the plain is typical of the Last Judgment upon mankind; and the conduct of Lot declares to us something of the behaviour of the righteous under the immediate shadow of that judgment.
I. The righteous man is found in the way of duty.
Genesis 19:1. The duty of his calling. When the two angels came to Sodom at even, Lot was found sitting at the gate, which was the place for news and business. He was, probably, there in the capacity of a judge, (Genesis 19:9.) He was in the way of his ordinary duty to which Providence had called him. He was found at his post. So it shall be in the end of the world. Good men will be found walking in the humble ways of duty at the coming of the Lord. They are not to stand still gazing into heaven, and indifferent to all things around them, but to perform the tasks of their appointed day until the night cometh. The Lord expects, when He cometh to judge His servants, to find them carrying out the commands which He left with them.
2. The duty arising from the relations of human life. Lot treats these strangers with kindness and hospitality. (Genesis 19:2-3.) He even presses his favours upon them. There were special duties owing to the stranger, and he discharges them willingly from the best and purest motives. There are duties arising from our relations to society, duties which exercise us in the tender charities of human life. Up to the very eve of judgment the righteous will be found doing the deeds of love and kindness. (Matthew 25:35-41.)
II. The righteous man is separate from sinners. Lot was not engaged in the wicked practices of the place. He separated himself from the vile sinners of the city—kept up the dignity of his character as a righteous man. It would have been better for him had he not lived amongst this wicked people; but now he had to accept the fact, and strive to separate himself from them in spirit, aim, and purpose. The righteous are in the world, and they maintain their godly life not by seeking seclusion from it, but by living above it, by cherishing a nobler purpose, and acting out the Divine idea of life. They are unworldly just as Christ was unworldly, mingling with men, and yet living the life of heaven upon earth; discharging common duties, and yet attending to the work of His high calling. This separateness, which is necessarily the mark of the righteous character, involves:
1. Sorrow for the spiritual state of men alienated from God. Lot was vexed with the filthy conversation of the wicked, and in seeing and hearing day by day deeds of sin and lawlessness. (2 Peter 2:7-8.) It is one of the sorrows of the godly man that his spiritual sensibilities are wounded by the observation of sin around him. He feels pity for those who are in so sad a case, so infatuated and exposed to the danger of judgment; and yet his pity often acquires the temper of a righteous indignation that his God is so dishonoured.
2. A principle which regulates choice of companionship. A godly man will choose for intimate companionship those who are like-minded with himself, and who will further his spiritual interests. He avoids the contagion of evil example, and in the choice of his companions strives ever “to seek those beings which are above.” He is constantly attracted to that which is most godlike. Though Lot followed it so feebly, yet such was the direction in which he set his righteous soul. He is pleased with the company of those whom he felt to be kindred spirits. He offers them hospitality, and treats them with every consideration and courtesy. So it shall be when the last Judgment is about to come upon the world. The righteous will still be a separate people, sharing a common feeling and interest.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 19:1. Another instance where, under the form of ordinary hospitality, angels are entertained unawares.
A godly training must refine and polish the manners. The continual practice of the duties of religion tends to destroy the love of self, and to foster that consideration for others which is the soul of good behaviour in the intercourse of life. The righteous man does that from principle and real convictions which the man of the world does from a cold regard to artificial standards of duty and courtesy.
Superior beings inspire respect in those whose souls are open to impressions made by what is great and good. The worship of One who is supremely good, generates a regard for goodness wherever it may be found.
There is a humility and reverence due to the pious, for these are but angels in disguise. Such honour must be awarded to the saints, if we consider what they shall be in the great possibilities of the future.
When the two angels came to Sodom at even, Lot was sitting in the gate of Sodom. He was at his post, and on the watch, not forgetful to entertain strangers. This was pre-eminently the office of pious love which he had to discharge. As Abraham, at noon-day, ere he sat down to his meal—so Lot, at night, ere he retired to rest, remained on the look-out for those who might need his hospitality. Especially, if any of the remnant of God’s people, persecuted by the idolatrous nations, and compelled to wander on the wide earth, without a home, should be passing through the accursed city where Lot dwelt, it was indeed a most essential service to intecept them at the gate, to prevent them from falling into the hands of the unprincipled and lawless crowd, whose companions or whose victims it was alike fatal to become, and to give them the shelter of a roof beneath which the Lord was worshipped. Thus was Lot employed, when all the rest of the city were probably either sunk in slumber or abandoned to riot. Had he been asleep, like the others, or had he been indulging in vain and sinful dissipation, he might have missed the visit of the friendly angels; they might have passed by his house.—(Candlish.)
Genesis 19:2. Kindred natures assort easily together.
These minute attentions to the wants of travellers were among the hospitalities practised by all Oriental nations. But the inhabitants of these wicked cities had fallen far below these common standards of duty.
They would have determined to abide in the street all night but for Lot’s importunity. So our Saviour would have gone further but that the two disciples constrained Him to stay. (Luke 24:29.) This was no simulation; or, if so, yet it was only explanatory, without deceit or hypocrisy. And if Solomon sinned not in making believe he would do that which was unlawful to be done (1 Kings 3:24), it can be no sin to do the like in things indifferent.—(Trapp.)
Lot is approved of the Lord as righteous, and exempt from the doom of the city. Therefore the messengers of God can dwell with him.
We should seek opportunities to do good, and even press our favours upon others.
Genesis 19:3. He pressed them, not merely from an impulse of generosity that he might refresh them with the cheer of his house, or from a wish to enjoy their company and converse, but because he was too well aware of the danger to which they would be exposed were they to adhere to their declared purpose of lodging in the street.—(Bush.)
There may be honest feasting in Lot’s house among the riot and gluttony of the Sodomites.—(Hughes.)
Love, like authority, has its constraints. As there is a violence of wickedness, so there is a holy violence which will take no denial.
To Lot’s petition the reply is, “Nay, but we will abide in the street all night.” Eventually, indeed, they yield to his importunity, and he sups with them and they with him. But whereas in Abraham’s case communion is reached, as it were, naturally without an effort, in Lot’s there is a struggle of prayer before his desire is granted. By the self-mortified pilgrim communion is easily obtained. Those who live in the world, judging it rather than themselves, though they would gladly welcome the Lord or His servants, find that before communion can be enjoyed a temporary denial and a spiritual struggle must be experienced.—(Jukes: “Types of Genesis.”)