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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 19:4–11. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Genesis 19:5 starkly unveils the profound moral degradation of Sodom, portraying the collective and aggressive demand of the city's men for Lot to surrender his angelic guests "that we may know them." This chilling phrase functions as a euphemism for intended sexual assault, specifically homosexual rape, unequivocally exposing the extreme depravity that permeated the city and firmly establishing the divine judgment that was imminently to be unleashed upon it.
Context
Literary Context
This verse is a pivotal moment following Abraham's intercession with God in Genesis 18, where God reveals His intent to destroy Sodom due to its grievous sin. The narrative then shifts to the arrival of two angels, disguised as men, in Sodom, where Lot extends hospitality by inviting them into his home (Genesis 19:1-3). Lot's righteous act of hospitality, a deeply esteemed virtue in the ancient Near East, stands in stark contrast to the city's immediate and violent response. The events of Genesis 19:4-11 serve as the ultimate confirmation of Sodom's incurable wickedness, directly preceding the city's catastrophic destruction, thus fulfilling the divine decree.
Historical & Cultural Context
In the ancient Near East, hospitality was a sacred and inviolable custom, offering protection to travelers and strangers. To violate this custom was considered an egregious offense, often inviting divine wrath. Lot's sitting at the city gate (Genesis 19:1), a place of public assembly, commerce, and legal judgment, indicates his position of influence or at least his readiness to engage with the public. The demand to "know" the guests carries a specific cultural weight; while yādaʻ (to know) can mean intellectual acquaintance, in the context of persons and sexual relations, it is a well-established biblical euphemism for sexual intercourse, as seen in Genesis 4:1. The collective, aggressive nature of the demand by "all the people from every quarter" underscores a pervasive societal perversion rather than isolated acts.
Key Themes
Genesis 19:5 powerfully contributes to several overarching themes within the book of Genesis and biblical theology. It highlights the theme of Divine Judgment against unrepentant sin, particularly when wickedness becomes systemic and public, as foreshadowed in Genesis 13:13. It underscores the Depravity of Humanity when left to its own devices, contrasting sharply with the Righteousness of God. The narrative also emphasizes the Importance of Hospitality as a divine mandate, juxtaposing Lot's virtue with Sodom's vice. Furthermore, it sets the stage for the theme of God's Preservation of the Righteous, even within a corrupt society, as Lot and his family are spared from the impending destruction.
Exposition and Analysis
The King James Version text of Genesis 19:5 records the chilling demand: "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." This statement, seemingly innocuous on the surface, carries profound implications due to the specific Hebrew verbs and the context of their usage.
Key Word Analysis
A primitive root meaning "to know," but used in a great variety of senses, including figuratively and euphemistically. In contexts involving persons in intimate settings, particularly when coupled with aggressive intent, it signifies sexual intercourse, as in the idiom "[phrase] lie by man." Here, the demand by the men of Sodom to "know" Lot's guests, coupled with Lot's desperate offer of his daughters (Genesis 19:8), unequivocally points to an intent for sexual violation, specifically homosexual rape.
Properly, "a mortal," distinguishing from the more dignified ʼādām (man, mankind). It refers to a man in general, singly or collectively. The use of ʼĕnôwsh here emphasizes that it was the general male population of Sodom, from "every quarter" (Genesis 19:4), who made this demand, highlighting the widespread nature of the city's depravity.
A primitive root meaning "to go or come (causatively, bring) out." This verb highlights the aggressive and forceful nature of the Sodomites' demand. They were not merely asking to meet the guests but were demanding their physical extraction from Lot's home, intending to subject them to public humiliation and sexual assault.
Verse Breakdown
"And they called unto Lot, and said unto him"
This opening clause establishes the direct confrontation. "They" refers to the men of Sodom, who had surrounded Lot's house, indicating a collective, unified, and intimidating action. Their addressing Lot directly underscores their challenge to his authority as head of the household and their blatant disregard for the sacred laws of hospitality he was upholding.
"Where [are] the men which came in to thee this night?"
This is a direct, accusatory question, revealing the Sodomites' immediate awareness of the guests' arrival and their predatory focus. The phrase "came in to thee this night" emphasizes the guests' vulnerable status as strangers seeking shelter, a status that should have afforded them protection, not made them targets. The question is not one of genuine inquiry but a prelude to a demand.
"bring them out unto us, that we may know them"
This is the core of the Sodomites' demand and the most damning statement of their depravity. "Bring them out unto us" is an imperative, a forceful command for Lot to surrender his guests. The concluding phrase, "that we may know them," uses the euphemistic Hebrew verb yâdaʻ (to know). In this context, given the aggressive mob, Lot's subsequent desperate offer of his virgin daughters (Genesis 19:8), and the angels' later intervention, the meaning is unequivocally a demand for sexual intercourse, specifically homosexual rape. This reveals a society consumed by perverse desires, utterly devoid of moral restraint, and willing to commit extreme violence.
Literary Devices
Genesis 19:5 employs several potent literary devices. The most prominent is Euphemism, specifically in the phrase "that we may know them." While "know" can have various meanings, its use here is a veiled, yet transparent, reference to sexual intercourse, made clear by the violent context and Lot's desperate reaction. This euphemism underscores the depravity by implying an act so heinous it is not spoken directly, yet its meaning is universally understood within the narrative. The scene also utilizes Foreshadowing, as the aggressive, unrepentant wickedness of the Sodomites confirms the divine judgment previously announced in Genesis 18, signaling the imminent destruction of the city. Furthermore, there is a stark Contrast between Lot's adherence to the sacred laws of hospitality and the Sodomites' utter contempt for them, highlighting the moral chasm between the righteous remnant and the corrupt society. The sheer number of men, "all the people from every quarter," creates an element of Hyperbole or extreme exaggeration, emphasizing the pervasive and universal nature of the city's sin, suggesting that no one was free from its moral decay.
Theological and Thematic Connections
Genesis 19:5 serves as a profound theological statement on the nature of sin, divine justice, and the sanctity of moral order. It illustrates how unchecked and pervasive sin, particularly sexual perversion and violence, can utterly corrupt a society, leading to its moral bankruptcy and ultimately inviting severe divine judgment. The incident underscores God's absolute holiness and His inability to tolerate such profound evil, affirming His character as a righteous judge who holds humanity accountable for its actions. The narrative also reinforces the biblical emphasis on hospitality as a reflection of God's own welcoming nature and a fundamental aspect of righteous living, contrasting Lot's virtue with Sodom's vice. The judgment upon Sodom is not merely punitive but serves as a historical and enduring warning against the progression of sin from individual acts to widespread societal norms, demonstrating that there comes a point where divine intervention is not only justified but necessary.
Reflection and Application
The chilling demand in Genesis 19:5 encapsulates the moral bankruptcy of Sodom, providing irrefutable evidence for God's decision to bring judgment upon it. It serves as a timeless testament to the destructive consequences of rampant sin, especially when it becomes normalized, aggressively asserted, and even celebrated within a community. For believers today, this passage is a solemn reminder of the importance of upholding righteousness and biblical morality, even in the face of widespread societal decay and cultural pressure. It calls us to discern the signs of sin that grieve the Holy Spirit and to stand firm in our convictions, demonstrating courageous faithfulness in an increasingly morally ambiguous world. This narrative reaffirms the unchanging nature of God's justice and holiness, reminding us that while His patience is vast, His judgment is certain for unrepentant wickedness, urging us to live lives that honor Him and reflect His character.
Questions for Reflection
FAQ
What is the precise meaning of "that we may know them" in Genesis 19:5?
In this specific and highly charged context, the Hebrew verb yādaʻ (H3045), translated as "to know," unequivocally refers to intimate sexual knowledge. While yādaʻ has a broad semantic range, its usage here, coupled with the aggressive, collective demand by the men of Sodom for Lot to "bring them out," and Lot's subsequent desperate offer of his virgin daughters (Genesis 19:8), leaves no doubt that their intent was to commit sexual assault, specifically homosexual rape. This highlights the profound perversion and violent intent prevalent in the city, making the euphemism clear to the ancient reader.
Why was Sodom destroyed, and how does Genesis 19:5 contribute to understanding its sin?
Sodom was destroyed due to its extreme and pervasive wickedness, which encompassed a range of sins including pride, idleness, indifference to the poor and needy, and particularly rampant sexual immorality and violence, as described in Ezekiel 16:49-50. Genesis 19:5 provides the most explicit and immediate evidence of this depravity, demonstrating the city's collective embrace of unnatural and violent sexual desires, even against guests under the protection of hospitality. This incident served as the final, undeniable proof that Sodom's sin had reached a point of no return, where divine judgment was not only justified but a necessary act of God's holiness and justice.
Christ-Centered Fulfillment
While Genesis 19:5 vividly depicts human depravity and the ensuing divine judgment, it ultimately points to Christ as the ultimate answer to humanity's sin and the fulfillment of God's righteous judgment and boundless mercy. Christ, the perfectly righteous Son of God, stands in stark contrast to the pervasive wickedness of Sodom, embodying the holiness, purity, and perfect love that humanity so desperately lacks. He is the one through whom God's judgment is ultimately executed, as He Himself warned of a judgment more severe for those who reject His light than for Sodom (Matthew 11:23-24). Yet, Christ also offers the only escape from such judgment, providing salvation, forgiveness, and radical transformation from sin through His atoning sacrifice on the cross. He is the ultimate Deliverer, offering repentance and a new life that stands in stark opposition to the destructive path exemplified by Sodom. Through His Spirit, He empowers believers to live lives of righteousness and true hospitality, reflecting God's character and anticipating the new heavens and new earth where righteousness dwells (2 Peter 3:13).