TRV
Translation
King James Version
And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Complete Jewish Bible
Then they struck the men at the door of the house with blindness, both small and great, so that they couldn't find the doorway.
Berean Standard Bible
And they struck the men at the entrance, young and old, with blindness, so that they wearied themselves trying to find the door.
American Standard Version
And they smote the men that were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
World English Bible Messianic
They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
Geneva Bible (1599)
Then they smote the men that were at the doore of the house with blindnes both small and great, so that they were wearie in seeking the doore.
Young's Literal Translation
and the men who are at the opening of the house they have smitten with blindness, from small even unto great, and they weary themselves to find the opening.
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Commentary on Genesis 19 verses 4–11
4 ¶ 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:
5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.
6 And Lot went out at the door unto them, and shut the door after him,
7 And said, I pray you, brethren, do not so wickedly.
8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.
9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.
10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here,
I. That they were all wicked, Gen 19:4. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, Isa 1:5-7.
II. That they had arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly (Gen 13:13); for, 1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called Sodomy. They were carried headlong by those vile affections (Rom 1:26, Rom 1:27), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See Jde 1:7. 2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to declare their sin as Sodom, Isa 3:9. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, Jer 6:15. 3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, Jer 6:6. He spoke civilly to them, called them brethren (Gen 19:7), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, Gen 19:8. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him. (1.) They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, Gen 19:9. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him. (2.) They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note, [1.] Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin. [2.] Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See Pro 29:1, and Ch2 36:16. If reproofs remedy not, there is no remedy. See Ch2 25:16.
III. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, Ch2 25:10. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them. 2. They chastise the insolence of the Sodomites: They smote them with blindness, Gen 19:11. This was designed, (1.) To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, Job 5:14, Job 5:15. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, This is the finger of God, and would have submitted. (2.) It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, Rom 11:8, Rom 11:9.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–11. Public domain.
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BedeAD 735
Commentary on Genesis (Hexaemeron)
And behold, the men reached out their hands and brought Lot to them and closed the door, and they struck with blindness those who were outside, from the least to the greatest, so that they could not find the door. And the rest is up to the point that Lot said to his sons-in-law: "Get up, leave this place, for the Lord will destroy this city," and he seemed to be speaking jestingly. That the angels closed Lot's door, so that neither he nor anyone from his house could be taken by the Sodomites to destruction, clearly indicates that none of God's elect will be lost to the impiety and persecution of the reprobates, as the Lord says about his sheep: "And I give them eternal life, and they shall never perish, and no one will snatch them out of my hand" (John 10:28). That Lot, having the authority given by the angels, could not bring back to salvation any of the wicked citizens, not even his own relatives or friends, even though he tried very much, signifies that no human effort can add even one soul to the number of the predestined, who were chosen by the Lord before the foundation of the world; for the Lord knows who are his own. Indeed, although the weakness of our condition may hide from us the fate of those who belong to the lot of the elect, we must not cease from caring about our own salvation, nor should we be silent in instructing our neighbors. But, following the example of the blessed Lot, we ought to live chastely and devote ourselves to the correction of those who err, for it is certain that even though we cannot save those predestined to destruction, we do not lose the reward of our kindness, which we extend toward their salvation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 19:11 vividly portrays a critical moment of divine intervention in Sodom, where two angels, God's messengers, supernaturally incapacitate a violent, sexually perverse mob. As the men of the city, from the youngest to the oldest, aggressively surrounded Lot's house demanding his angelic guests for illicit purposes, the angels struck them with a disorienting blindness. This miraculous act rendered the mob helpless, causing them to exhaust themselves in a futile attempt to locate the very door they stood before, thereby thwarting their wicked intentions and underscoring God's immediate protection of His servants before the city's ultimate judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Divine Intervention is central, as the angels directly intervene with supernatural power to protect Lot and themselves, showcasing God's active involvement in human affairs and His immediate response to extreme wickedness. The Symbolism of blindness is profound; the physical disorientation inflicted upon the men of Sodom serves as a powerful metaphor for their deep-seated spiritual blindness. Despite being physically incapacitated, their relentless pursuit of the door underscores their moral inability to perceive truth or recognize the divine hand, illustrating how sin can utterly blind individuals to righteousness. Furthermore, the scene acts as Foreshadowing, where this initial, targeted judgment of blindness prefigures the complete and catastrophic destruction of Sodom and Gomorrah that follows, serving as a clear warning of God's impending wrath against unrepentant sin. The phrase "both small and great" is a form of Merism, using two contrasting terms to represent the totality of the group, emphasizing that the entire male population of Sodom was complicit in the city's depravity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 19:11 is a powerful testament to God's active sovereignty and His commitment to justice. It demonstrates that God is not a passive observer of human depravity but actively intervenes to protect His righteous servants and to bring judgment upon unrepentant sin. The supernatural blindness inflicted upon the men of Sodom serves as a clear, undeniable sign of divine power and a preliminary act of judgment, illustrating that even in the face of overwhelming evil, God has the means to disable and disorient those who oppose His will. This incident underscores the severe consequences of deep-seated moral corruption and the limits of divine patience, foreshadowing the ultimate destruction that awaits those who persistently reject God's standards.
REFLECTION AND APPLICATION
Genesis 19:11 offers profound lessons for believers today, serving as both a comfort and a warning. It reassures us of God's unwavering protection over His people and His divine purposes, even when they face overwhelming hostility and moral darkness. Just as the angels intervened to protect Lot, God continues to safeguard His own, though His methods may vary. This passage also stands as a stark warning about the insidious nature and severe consequences of persistent, unrepentant sin. The men of Sodom, despite being supernaturally afflicted, remained stubbornly committed to their evil desires, illustrating the profound spiritual hardening that can occur when sin takes root. This spiritual blindness prevents individuals from recognizing God's hand, His truth, or the impending judgment. We are therefore called to cultivate spiritual discernment, to remain vigilant against the seductive power of sin, and to respond to God's warnings with repentance and obedience. The account reminds us that while God is patient, His justice is certain, and His judgment will ultimately fall upon those who refuse to turn from their wickedness. It compels us to reflect on areas in our own lives or society where spiritual blindness might be leading to destructive paths, urging us to seek God's light and truth.
Questions for Reflection
FAQ
Was the blindness inflicted upon the men of Sodom permanent?
Answer: The biblical text does not explicitly state whether the blindness was permanent. However, the immediate context suggests it was a temporary, supernatural affliction designed for a specific purpose: to incapacitate the mob, protect the angels and Lot, and allow for their escape before the city's ultimate destruction. Its function was to disorient and deter, not necessarily to inflict lasting physical harm. The narrative concludes with the angels leading Lot and his family out of the city, implying that the immediate threat from the mob was neutralized, and their continued presence was no longer a factor. This type of supernatural, temporary blindness is also seen in 2 Kings 6:18-20, where Elisha prays for the Syrian army to be struck with blindness and later for their sight to be restored, suggesting such afflictions could be reversible.
Why did God inflict blindness instead of immediately destroying the city?
Answer: The act of inflicting blindness served multiple strategic and theological purposes beyond immediate destruction. Firstly, it was a precise and targeted act of divine protection for His messengers and Lot, allowing them to escape the immediate danger posed by the violent mob. Secondly, it functioned as a clear, undeniable sign of divine intervention and preliminary judgment, giving the inhabitants a final, albeit unheeded, warning of God's power and righteous indignation. This act showcased God's measured, yet firm, response to extreme wickedness before the full, cataclysmic judgment of the city described later in Genesis 19:24. It demonstrated God's ability to disable and disorient His adversaries, highlighting His sovereignty even over the most entrenched human evil.
What is the significance of the men "wearying themselves to find the door" despite being blind?
Answer: This detail is profoundly significant. Despite being supernaturally struck with a disorienting blindness, the men of Sodom did not cease their evil intent or repent. Instead, they persisted in their attempts to find the door, demonstrating an extreme level of depravity and spiritual hardening. It illustrates that their wickedness was not merely circumstantial but deeply ingrained and unyielding, so much so that even a direct, undeniable act of divine power could not deter them from their sinful desires. This highlights the profound spiritual blindness that accompanies unrepentant sin, where individuals remain fixed on their destructive path even when confronted by clear signs of divine opposition. Their physical blindness mirrored their spiritual inability to see God's truth or recognize the gravity of their sin, leading them to exhaust themselves in a futile pursuit of further wickedness.
CHRIST-CENTERED FULFILLMENT
Genesis 19:11, while a narrative of immediate divine intervention and judgment, points forward to Christ in several profound ways. The angels' supernatural protection of Lot from the violent mob foreshadows Christ's ultimate role as the supreme Protector and Shepherd of His people, rescuing them not merely from physical threats but from the dominion of sin and death itself. The judgment enacted upon Sodom's inhabitants, particularly their spiritual and physical blindness, prefigures Christ's coming as the ultimate Judge, who will expose and condemn all unrighteousness. Indeed, John's Gospel declares that "the light has come into the world, but people loved darkness instead of light because their deeds were evil" (John 3:19). Furthermore, Christ Himself came to open the eyes of the spiritually blind, declaring Himself to be the "door" through whom humanity must enter to find salvation (John 10:9). The men of Sodom, unable to find the physical door in their blindness despite their relentless efforts, powerfully symbolize humanity's inherent inability to find the way to God apart from Christ, the true light who overcomes all spiritual darkness (John 1:5). Through His atoning work on the cross, Christ provides the ultimate escape from the judgment that sin demands, offering sight to the blind and passage through the only door to eternal life, fulfilling the protective and redemptive aspects of God's character revealed in this early narrative.