Genesis 19:10
But the men inside reached out, pulled Lot into the house with them, and shut the door.
Blindness. -- BlindnessGenesis 19:4-11
God's Time to StrikeBishop Hall.Genesis 19:4-11
Judgment At HandGosman.Genesis 19:4-11
Mild Speech to PacifyBishop Babington.Genesis 19:4-11
Shamelessness of SinnersBishop Babington.Genesis 19:4-11
The Eve of Judgment to SinnersT. H. Leale.Genesis 19:4-11

For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord. The promise to Abraham included -

(1) understanding of God's acts;

(2) that he should become a mighty nation;

(3) that he should be ancestor of the promised Seed;

(4) that he himself should be a blessing to others.

Of these points two at least are not confined to him personally, but belong to all who will. To know what God doeth a man must be taught of the Spirit (1 Corinthians 2:14; cf. Isaiah 7:12). There is a wide difference between seeing an event, or even foreseeing it, and understanding God's lessons therein. To be able in everything to mark the love, and care, and wisdom of God; to walk with him as a child, accepting what he sends not merely as inevitable, but as loving; to learn lessons from all that happens, and through the works of his hands to see our Father's face - this is peace, and this is what the wisdom of this world cannot teach (Matthew 11:25; 1 Corinthians 1:20, 21). Again, Abraham was to be not merely the ancestor of a nation, but the father of a spiritual family by influence and example (Matthew 3:9; Galatians 3:7). In this his calling is that of every Christian (Daniel 12:3; Matthew 5:13, 14). Text connects the godly rule of a family with both these blessings. Christianity is not to be a selfish, but a diffusive thing (Matthew 5:15; Matthew 13:83); and the influence must needs begin at home (cf. Numbers 10:29; Acts 1:8), among those whom God has placed with us.


1. Care for his own soul. If that is not cared for a man cannot desire the spiritual good of others. He may desire and try to train his children and household in honesty and prudence; to make them good members of society, successful, respected; and may cultivate all kindly feelings; but not till he realizes eternity will he really aim at training others for eternity. Might say that only one who has found peace can fully perform this work. A man aroused with desire that his family should be saved. But he cannot press the full truth as it is in Jesus.

2. Love for the souls of others. Christians are sometimes so wrapped up in care for their own souls as to have few thoughts for the state of others. Perhaps from a lengthened conflict the mind has been too much turned upon its own state. But this is not the mind of Christ (1 Corinthians 10:24). It is not a close following of him. It tells of a halting in the "work of faith" (2 Corinthians 5:13, 14; cf. Romans 10:1).

3. Desire to advance the kingdom of Christ. When a man has this he sees in every one a soul for which Christ died (cf. John 4:35), and those with whom he is closely connected must chiefly call forth this feeling.

II. THE MANNER OF THE WORK. Family worship; acknowledgment of God as ruling in the household; his will a regulating principle and bond of union. Let this be a reality, not a form. Let the sacrificial work of Christ be ever put forward in instruction and in prayer. Personal example - constantly aiming at a holy life. To pray in the family and yet to be evidently making no effort to live in the spirit of the prayer is to do positive evil; encouraging the belief that God may be worshipped with words, without deeds; and tending to separate religion from daily life. Prayer in private for each member - children, servants, &c.; and watchfulness to deal with each as God shall give opportunity (Proverbs 15:23). Let prayer always accompany such efforts. - M.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom.

1. The duty of his calling.

2. The duty arising from the relations of human life.

II. THE RIGHTEOUS MAN IS SEPARATE FROM SINNERS. In the world, but living above it. This separateness, which is necessarily the mark of the righteous character, involves: —

1. Sorrow for the spiritual state of men alienated from God.

2. A principle which regulates choice of companionship. A good man will avoid the contagion of evil example, and be attracted to that which is most Godlike.

(T. H. Leale.)


1. It was a merciful warning to the rest of mankind.

2. Moreover, in this terrible act, the Almighty simply hastened the result of their own actions.

3. Besides, this overthrow only happened after careful investigation.

4. There is this consideration also — that, during the delay, many a warning was sent.

5. It is worthy of notice that God saved all whom He could.


1. The proximate or nearest cause was their own love to man.

2. The efficient cause was Abraham's prayer.

3. The ultimate cause was God's mercy.

III. THE ANGELS WENT TO WHERE LOT WAS — to Sodom. As a ray of light may pass through the foetid atmosphere of some squalid court, and emerge without a stain on its pure texture, so may angels spend a night in Sodom, surrounded by crowds of sinners, and yet be untainted angels still. If you go to Sodom for your gains, as Lot did, you will soon show signs of moral pollution. But if you go to save men, as these angels did, you may go into a very hell of evil, where the air is laden with impurity and blasphemy, but you will not be befouled. No grain of mud shall stick.

IV. THEY WERE CONTENT TO WORK FOR VERY FEW. It has been said that the true method of soul-winning is to set the heart on some one soul; and to pursue it, until it has either definitely accepted, or finally rejected, the Gospel of the grace of God. We should not hear so many cries for larger spheres, if Christians only realized the possibilities of the humblest life. Christ found work enough in a village to keep Him there for thirty years. Philip was torn from the great revival in Samaria to go into the desert to win one seeker after God.

V. THEY HASTENED HIM. Let us hasten sinners. Let us say to each one: "Escape for thy life; better lose all than lose your soul. Look not behind to past attainments or failures. Linger nowhere outside the City of Refuge, which is Jesus Christ Himself. Haste ye; habits of indecision strengthen; opportunities are closing in; the arrow of destruction has already left the bow of justice; now is the accepted time, now is the day of salvation."

(F. B. Meyer, B. A.)


1. How given. The messenger an angel! The deliverance of one man from a temporary calamity worthy of an angel's powers. The great privilege of those who are permitted to save souls from eternal death. We have had many warnings. Prophets, apostles, &c., &c. "If the word spoken by angels was steadfast," &c.

2. To whom given. Lot. Even he, an imperfect man, shall be saved. "Not one of these little ones shall perish." "None shall by any means pluck you out of My Father's hand."

3. Its nature. Unprecedented. Startling. Life and death. Several cities to be destroyed.

4. When given. On the eve of the event predicted. No time for saving property. Life the only thing to be carried away. Presently the time will come when we can carry nothing away with us. Are we now prepared? We may have but a short warning, or none at all.


1. Lot receives the warning. Informs his sons-in-law. They ridiculed it. Scoffers. Many make a mock at sin. Still worse to make a mock of religion. Many do even this. Their "day is coming." Was there any cause in Lot for their scoffs? Had they not sufficient reason, in his known character, to believe him? Imperfect piety has little influence. Probably his influence in Sodom was not very great.

2. He lingered.

(1)The time. Not a moment to be lost.

(2)The place. Sodom. Sinful and doomed.

(3)The reason. Did not doubt the warning. Not doubt, but sinful attachments. Had friends and property in this wicked place.

3. Compulsion was needful. The angels had to lead him forth. Strange that men need to be coerced into accepting a great deliverance. Yet this brand was plucked from the burning. Men have to be compelled to come in, &c.

4. Even then Lot did not wish to go as far as he could from destruction, but to remain as near as possible.


1. The people were employed, as usual, in their pleasures, labours, or sins. Did not think their end was so near. So will it be at the judgment of the world. Death may overtake us unawares.

2. Lot being at a safe distance, the fearful tempest commenced. Fire destroyed the city, and water soon flowed over and submerged the smoking ruins.

3. Lot's wife, looking back, was changed into a pillar of salt. None who are on the way to heaven can look back longing on the world they leave without injury. Old attachments are thereby strengthened, and new occupations, &c., are made distasteful. Such declension displeasing to God.

1. The wonderful mercy of God for even imperfect Christians.

2. The duty of thankfully receiving the warning He sends.

3. The duty that lays upon us of warning men "to flee from the wrath to come."

4. God's great love in providing a deliverer for us.

(J. C. Gray.)

1. Their humanity.

(1)They showed themselves susceptible of human influence.

(2)They appeared in human form.

(3)They partook of human food.

2. Their power.




1. God being omniscient is cognisant of every sin.

2. God being holy must be pained by every sin.


1. Life is solemn.

2. God is great.

3. Sin is ruinous.


Lot's character is a singularly mixed one. With all his selfishness he was hospitable and public-spirited. Lover of good living, as undoubtedly he was, his courage and strength of character are yet unmistakable. His sitting at the gate in the evening to offer hospitality may fairly be taken as an indication of his desire to screen the wickedness of his townsmen, and also to shield the stranger from their brutality. From the style in which the mob addressed him it is obvious that he had made himself offensive by interfering to prevent wrongdoing. He was nick-named "the Censor," and his eye was felt to carry condemnation. It is true there is no evidence that his opposition had been of the slightest avail. How could it avail with men who knew perfectly well that, with all his denunciation of their wicked ways, he preferred their money-making company to the desolation of the hills, where he would be vexed with no filthy conversation, but would also find no markets? Still it is to Lot's credit that in such a city, with none to observe, none to applaud, and none to second him, he should have been able to preserve his own purity of life and steadily to resist wrong-doing. It would be cynical to say that he cultivated austerity and renounced popular vices as a salve to a conscience wounded by his own greed. That he had the courage which lies at the root of strength of character became apparent as the last dark night of Sodom wore on. To go out among a profligate, lawless mob, wild with passion and infuriated by opposition — to go out and shut the door behind him — was an act of true courage. His confidence in the influence he had gained in the town cannot have blinded him to the temper of the raging crowd at his door. To defend his unknown guests he put himself in a position in which men have frequently lost life. In the first few hours of his last night in Sodom there is much that is admirable and pathetic in Lot's conduct. But when we have said that he was bold and that he hated other men's sins, we have exhausted the more attractive side of his character. The inhuman collectedness of mind with which, in the midst of a tremendous public calamity, he could scheme for his own private wen-being is the key to his whole character. He had no feeling, lie was cold-blooded, calculating, keenly alive to his own interest, with all his wits about him to reap some gain to himself out of every disaster; the kind of man out of whom wreckers are made, who can with gusto strip gold rings off the fingers of doomed corpses; out of whom are made the villains who can rifle the pockets of their dead comrades on a battle-field, or the politicians who can still ride on the top of the wave that hurls their country on the rocks.

(M. Dods, D. D.)

Lot would fain have been as hospitable as Abraham. Deeper in his nature than any other consideration was the traditional habit of hospitality. To this he would have sacrificed everything; the rights of strangers were to him truly inviolable. Lot was a man who could as little see strangers without inviting them to his house as Abraham could. He would have treated them handsomely as his uncle; and what he could do he did. But Lot had by his choice of a dwelling made it impossible he should afford safe and agreeable lodging to any visitor, lie did his best, and it was not his reception of the angels that sealed Sodom's doom, and yet what shame he must have felt that he had put himself in circumstances in which his chief virtue could not be practised. So do men tie their own hands and cripple themselves so that even the good they would take pleasure in doing is either wholly impossible or turns to evil.

(M. Dods, D. D.)

Abraham, Ammonites, Ben, Benammi, Lot, Moabites, Zoar
Gomorrah, Sodom, Sodom and Gomorrah, Zoar
Bring, Door, Forth, Hands, Lot, Pulled, Reached, Shut, Shutting, Stretched
1. Lot entertains two angels.
4. The vicious Sodomites are smitten with blindness.
12. Lot is warned, and in vain warns his sons-in-law.
15. He is directed to flee to the mountains, but obtains leave to go into Zoar.
24. Sodom and Gomorrah are destroyed.
26. Lot's wife looks back and becomes a pillar of salt.
29. Lot dwells in a cave.
31. The incestuous origin of Moab and Ammon.

Dictionary of Bible Themes
Genesis 19:1-13

     5541   society, negative

Genesis 19:1-29

     4224   cities of the plain

Genesis 19:4-11

     5936   riots

Genesis 19:9-11

     5299   door

The Swift Destroyer
'And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest them be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him: and they brought him forth, and set him without the city. And it came to pass, when they had brought them forth abroad, that He said, Escape for thy life; look not
Alexander Maclaren—Expositions of Holy Scripture

The Ship on Fire --A Voice of Warning
"Thou hast magnified thy mercy, which thou hast shewed unto me in saving my life."--Genesis 19:19. HERE IS THE ALARM of mercy declaring the sinner's duty--"Escape for thy life." Here is the work of grace, and the gratitude of the sinner after he is saved. "Thou hast magnified thy mercy, which thou hast shewed unto me in saving my life." The other day, there sailed down the Thames as stout a vessel as had ever ploughed the deep. The good ship "Amazon," had sailed the broad Pacific many a time, and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Little Sins
It shall be my business this morning to answer this temptation, and try to put a sword in your hands wherewith to resist the enemy when he shall come upon you with this cry;-- "Is it not a little one?" and tempt you into sin because he leads you to imagine that there is but very little harm in it. "Is it not a little one?" With regard then to this temptation of Satan concerning the littleness of sin, I would make this first answer, the best of men have always been afraid of little sins. The holy
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Some Man Will Say, "So Then any Thief Whatever is to be Accounted Equal...
19. Some man will say, "So then any thief whatever is to be accounted equal with that thief who steals with will of mercy?" Who would say this? But of these two it does not follow that any is good, because one is worse. He is worse who steals through coveting, than he who steals through pity: but if all theft be sin, from all theft we must abstain. For who can say that people may sin, even though one sin be damnable, another venial? but now we are asking, if a man shall do this or that, who will
St. Augustine—Against Lying

As Concerning Purity of Body; Here Indeed a Very Honorable Regard Seems to Come...
10. As concerning purity of body; here indeed a very honorable regard seems to come in the way, and to demand a lie in its behalf; to wit, that if the assault of the ravisher may be escaped by means of a lie, it is indubitably right to tell it: but to this it may easily be answered, that there is no purity of body except as it depends on integrity of mind; this being broken, the other must needs fall, even though it seem intact; and for this reason it is not to be reckoned among temporal things,
St. Augustine—On Lying

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

But Some Man Will Say, Would Then those Midwives and Rahab have done Better...
34. But some man will say, Would then those midwives and Rahab have done better if they had shown no mercy, by refusing to lie? Nay verily, those Hebrew women, if they were such as that sort of persons of whom we ask whether they ought ever to tell a lie, would both eschew to say aught false, and would most frankly refuse that foul service of killing the babes. But, thou wilt say, themselves would die. Yea, but see what follows. They would die with an heavenly habitation for their incomparably more
St. Augustine—Against Lying

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

How the Married and the Single are to be Admonished.
(Admonition 28.) Differently to be admonished are those who are bound in wedlock and those who are free from the ties of wedlock. For those who are bound in wedlock are to be admonished that, while they take thought for each other's good, they study, both of them, so to please their consorts as not to displease their Maker; that they so conduct the things that are of this world as still not to omit desiring the things that are of God; that they so rejoice in present good as still, with earnest
Leo the Great—Writings of Leo the Great

The Disciple, -- Master, what is the Real Meaning of Service? is it that We...
The Disciple,--Master, what is the real meaning of service? Is it that we serve the Creator and then His creatures for His sake? Is the help of man, who is after all but a mere worm, of any value to God in caring for His great family, or does God stand in need of the help of man in protecting or preserving any of His creatures? The Master,--1. Service means the activity of the spiritual life and is the natural offering prompted by love. God, who is Love, is ever active in the care of His creation,
Sadhu Sundar Singh—At The Master's Feet

Jesus, My Rock.
When the storm and the tempest are raging around me, Oh! where shall I flee to be safe from their shock? There are walls which no mortal hands built to surround me, A Refuge Eternal,--'Tis JESUS MY ROCK! When my heart is all sorrow, and trials aggrieve me, To whom can I safely my secrets unlock? No bosom (save one) has the power to relieve me, The bosom which bled for me, JESUS MY ROCK! When Life's gloomy curtain, at last, shall close o'er me, And the chill hand of death unexpectedly knock, I will
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus

The Apostles Chosen
As soon as he returned victorious from the temptation in the wilderness, Jesus entered on the work of his public ministry. We find him, at once, preaching to the people, healing the sick, and doing many wonderful works. The commencement of his ministry is thus described by St. Matt. iv: 23-25. "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. And his fame went throughout
Richard Newton—The Life of Jesus Christ for the Young

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness.
Athanasius—Select Works and Letters or Athanasius

Epistle iv. To Cyriacus, Bishop.
To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been faithful over a few things,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Triumph Over Death and the Grave
O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. T he Christian soldier may with the greatest propriety, be said to war a good warfare (I Timothy 1:18) . He is engaged in a good cause. He fights under the eye of the Captain of his salvation. Though he be weak in himself, and though his enemies are many and mighty, he may do that which in other soldiers
John Newton—Messiah Vol. 2

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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