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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 19:1–3.
These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here, 1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. Mat 10:11, Enquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. 2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest. (1.) Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good. (2.) He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them. (3.) He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for, [1.] When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he pressed upon them greatly (Gen 19:3), partly because he would be no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it. [2.] When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
“On seeing them,” the text says, note, “he rose to meet them and prostrated himself on the ground.” He gave thanks to God for being found worthy to welcome the visitors. Notice his virtue of soul: he considered it a great kindness on God’s part to encounter these men and by welcoming them to fulfill his private longing. Now don’t tell me they were angels; remember, rather, that this good man did not realize that yet but behaved as though receiving unknown travelers. “He said, ‘Lo, sirs, break off your journey at your servant’s house. Rest and bathe your feet; then rise early and resume your journey.’ ” These words are sufficient to reveal the virtue residing in the good man’s soul. How could you help being amazed at his exceeding humility and the fervor with which he displayed his hospitality? “Lo, sirs,” he said, “break off your journey at your servant’s house.” He addresses them as “sirs” and calls himself their servant. Let us listen precisely, dearly beloved, to these words and learn how we too can do likewise. This man of good name and reputation, enjoying great prosperity, a householder, addresses as master these travelers, these strangers, unknown, unprepossessing wayfarers, no connections of his, and says, “Break off your journey at your servant’s house and rest.” You see, evening has fallen, he says; accede to my wish and assuage the day’s hardship by resting in the home of your servant. I mean, surely I’m not offering you anything wonderful? “Bathe your feet” wearied with traveling, “and rise early and resume your journey.” So do me this favor, and don’t refuse my entreaty.
“They replied,” the text goes on, “No, instead, we shall rest in the street.” Seeing that despite his entreaty they declined, he did not lose heart, he did not give up what he was intent on, he did not have the kinds of feelings we often do. If at any time we want to win someone over and then we see them somewhat reluctant, we immediately desist; this is due to our doing it without ardor and longing and especially to our thinking that we have excuse enough to be able to say that at any rate we did our best. What do you mean, you have done your best? You have let slip the prey, you have missed the treasure—is this doing your best? Then you would have done your best if you hadn’t let the treasure slip through your fingers, if you hadn’t bypassed the prey, if your display of hospitality was not limited to a perfunctory remark.
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Summary
Genesis 19:2 records Lot's immediate and earnest invitation to two angelic visitors, disguised as men, to accept his hospitality by lodging in his home for the night, offering the customary foot-washing and lodging. The verse also captures their initial refusal, stating a preference to remain in the public street. This exchange immediately highlights Lot's adherence to ancient customs of hospitality, setting a profound contrast with the impending revelation of Sodom's pervasive depravity and the subsequent divine judgment.
Context
Literary Context
Genesis chapter 19 opens immediately following the Lord's revelation to Abraham concerning His intention to destroy Sodom and Gomorrah due to their egregious sins, which had reached a great outcry before God, as detailed in Genesis 18:20-21. The two "men" who arrive in Sodom are identified in Genesis 19:1 as angels, fulfilling the divine mission to investigate and execute judgment. Lot, Abraham's nephew, is found sitting at the city gate, a prominent public space where legal, social, and commercial activities took place. His immediate action upon seeing the strangers—rising, bowing, and earnestly inviting them—sets the stage for a dramatic contrast between his character and the collective depravity of Sodom, which will become horrifyingly evident later in the chapter.
Historical & Cultural Context
In the ancient Near East, hospitality was not merely a courtesy but a sacred duty and a deeply ingrained cultural norm. Travelers were vulnerable, and offering shelter, food, and protection was considered a moral imperative, often seen as a reflection of one's piety and standing. Foot-washing, as offered by Lot, was a common and essential act of hospitality, as travelers wore sandals on dusty roads. Staying in a public street or city square (rehov) was an option for those without connections or means, but it left travelers exposed to the elements and potential dangers, especially in a city known for its wickedness. Lot's persistence in inviting the strangers into his private home underscores the gravity of this cultural expectation and his personal commitment to it.
Key Themes
This verse contributes significantly to several major themes within Genesis and the broader biblical narrative. It immediately introduces the theme of hospitality, contrasting Lot's righteous adherence to this duty with Sodom's utter lack thereof, which quickly devolves into attempted sexual violence in Genesis 19:4-9. It also highlights divine discernment and judgment, as the angels' presence signifies God's direct involvement in assessing and responding to human sin. Furthermore, Lot's actions, despite his flawed decision to reside in Sodom, introduce the theme of righteousness amidst corruption, foreshadowing God's eventual preservation of Lot and his daughters from the city's destruction, echoing God's earlier promise to Abraham concerning the preservation of the righteous in Genesis 18:23-33.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to rule," this term (H113) signifies "sovereign," "controller," "lord," or "master." Lot's use of "my lords" indicates a profound respect and deference, acknowledging the visitors' apparent status or authority, even though he does not yet know their true identity as divine messengers. It underscores his humility and the honor he bestows upon them as he seeks to provide hospitality.
This primitive root (H3885) means "to stop (usually over night)," and by implication, "to stay permanently." It encompasses the act of lodging and remaining. Lot's invitation for them to "tarry all night" is a direct offer of secure, private lodging, a stark contrast to the angels' stated preference to "abide in the street all night," which uses the same root. The repetition emphasizes the core of the hospitality dispute: where they will spend the night.
This word (H7339), derived from a root meaning "to be wide," refers to a "width," specifically an "avenue" or "area," often translated as "broad place" or "public square." It is not merely a narrow lane but an open, public area within the city. The angels' initial desire to stay in the rehov highlights their willingness to observe the city's public life and potentially test its inhabitants, while Lot's insistence on bringing them into his private home reflects his understanding of the dangers inherent in such a public space in a city like Sodom.
Verse Breakdown
"And he said, Behold now, my lords, turn in, I pray you, into your servant's house,"
Lot's immediate and respectful address ("my lords") and his urgent plea ("I pray you") reveal his deep commitment to hospitality. He does not hesitate but actively seeks to bring them into the safety and privacy of his own home, recognizing their vulnerability as strangers in a potentially hostile environment. This initial gesture sets him apart from the general populace of Sodom.
"and tarry all night, and wash your feet,"
These phrases detail the specific acts of hospitality Lot offers. "Tarry all night" means to lodge and stay securely through the night, providing rest and protection. "Wash your feet" was a common and necessary courtesy in a dusty climate, symbolizing refreshment and care after a journey. It also implies a transition from the public, external world to the private, intimate space of the home.
"and ye shall rise up early, and go on your ways."
Lot's offer is for a temporary, restorative stay, allowing them to resume their journey refreshed and unhindered. This demonstrates a complete and selfless act of hospitality, focused on the well-being and convenience of his guests, without imposing any burden or expectation of prolonged stay.
"And they said, Nay; but we will abide in the street all night."
The angels' initial refusal serves as a test of Lot's sincerity and persistence. Their stated preference to remain in the public square (rehov) is significant. While a public square could offer some shelter, it was inherently less secure and more exposed than a private home, especially in a city known for its moral decay. This refusal implicitly foreshadows the dangers and depravity that will soon be revealed in Sodom.
Literary Devices
The verse employs several key literary devices. Dialogue is central, presenting a direct exchange between Lot and the angels that immediately establishes the narrative's tension and Lot's character. The angels' initial refusal creates a subtle test of Lot's sincerity and commitment to hospitality, which he passes through his persistence. There is a strong element of foreshadowing in the angels' preference to "abide in the street," subtly hinting at the dangers and moral corruption of Sodom that will soon erupt violently. The entire scene is imbued with irony, as Lot, a righteous man, is found extending sacred hospitality in a city utterly devoid of it, setting up the dramatic contrast between his actions and the city's impending wickedness.
Theological and Thematic Connections
Lot's earnest and persistent offer of hospitality in Genesis 19:2 stands as a beacon of righteous conduct amidst the moral darkness of Sodom, echoing the profound biblical emphasis on welcoming strangers and extending kindness. This narrative serves as a powerful reminder that God observes and values acts of genuine compassion and generosity, especially towards the vulnerable. The angels' mission, which involves both observation and judgment, underscores divine justice and the fact that God's assessment of human wickedness is thorough and direct. Lot's actions, despite his compromised living situation, highlight God's ability to discern and preserve individuals who maintain a measure of righteousness, even within environments steeped in sin.
Reflection and Application
For believers today, Genesis 19:2 offers a profound challenge and encouragement regarding the practice of hospitality. It underscores the importance of extending genuine welcome and care, not just to those we know, but especially to strangers, even when it might be inconvenient or initially declined. Lot's persistence reminds us that true hospitality often requires overcoming initial resistance or perceived awkwardness, demonstrating a sincere desire to provide refuge and comfort. This passage also subtly teaches discernment about the environments we choose to inhabit or allow into our lives, highlighting the stark contrast between Lot's righteous, though flawed, character and the pervasive sin of Sodom. Our homes and lives, as followers of Christ, should strive to be places of safety, welcome, and spiritual nourishment, reflecting God's own welcoming nature and His heart for the vulnerable.
Questions for Reflection
FAQ
Why did the angels initially refuse Lot's offer of hospitality?
The angels' initial refusal served multiple purposes. Primarily, it functioned as a test of Lot's sincerity and persistence in offering hospitality, a sacred duty in the ancient Near East. Their stated preference to remain in the public square also allowed them to observe the true moral climate of Sodom, quickly revealing the city's pervasive wickedness when the men of Sodom surrounded Lot's house later that night, demanding access to the visitors (Genesis 19:4-9).
What does "abide in the street" imply about Sodom?
The phrase "abide in the street" refers to staying in a broad public square (rehov). While a common place for travelers without lodging, the angels' initial preference for it, combined with Lot's insistence on private lodging, implicitly suggests the inherent dangers and lack of safety for strangers in Sodom. This foreshadows the extreme depravity that would soon be revealed by the city's inhabitants, confirming that even public spaces were unsafe and morally compromised.
How does Lot's hospitality in this verse relate to Abraham's?
Lot's immediate and persistent offer of hospitality mirrors that of his uncle Abraham in Genesis 18:1-8, who also welcomed divine visitors. Both instances highlight the high value placed on hospitality in biblical culture and serve as examples of righteous conduct in contrast to the surrounding societies. Abraham's hospitality was to the Lord Himself and two angels, while Lot's was to the two angels, demonstrating a shared spiritual heritage and commitment to this virtue within their family line.
Christ-Centered Fulfillment
Genesis 19:2, with its poignant theme of divine visitation and human hospitality, finds its ultimate and most profound fulfillment in the person of Jesus Christ. While the angels in Sodom initially declined Lot's offer, seeking to observe the city's true nature, Jesus, the very Son of God, "came to his own, and his own received him not" (John 1:11). He was the divine visitor who, far from being welcomed into every home, often had "no where to lay his head" (Luke 9:58) during His earthly ministry. Yet, paradoxically, Jesus is also the ultimate Host, extending an open and eternal invitation to all who are weary and burdened to find rest and refuge in Him (Matthew 11:28-30). Just as Lot's house became a temporary sanctuary from Sodom's impending judgment, Christ offers eternal sanctuary and deliverance from the judgment due to sin, welcoming us into His eternal dwelling (John 14:2-3). He is the perfect embodiment of hospitality, not only receiving us but also empowering us by His Spirit to extend that same radical, self-giving welcome to others, for "whatever you did for one of the least of these brothers and sisters of mine, you did for me" (Matthew 25:40).