15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters which are here, lest thou be consumed in the iniquity of the city. 16 And while he lingered, the y Numb. 16. 24, 26. Rev. 18. 4. with such childish bugbears! Mere idle whims conjured up in the brain of a weak doting old man!' Thus was the awful message of heaven received, or rather rejected, and thus alas! too often is the gospel message spurned and made light of, as if its ministers were playing upon the fears and credulities of their fellow men. Yielding themselves up to a fatal security, they heed not the monitions of the word or the spirit till in too many instances the delusion is dispelled by the fearful reality of a lost soul and a present hell. 15. And when the morning arose. That is, at break of day, for the sun did not rise till Lot entered Zoar, v. 23. -¶ The angels hastened Lot. This circumstance shows that the commendable faith and piety of Lot were still mingled with some degree of human infirmity. He was disposed to linger, and had to be hastened by the angels. It is easy indeed to conceive that one in his situation, though prepared on the whole to obey the divine summons, should still have felt a strong repugnance to an instantaneous flight. His was a struggle like that of the endangered mariner who feels that his only chance for escaping shipwreck and saving his life, is to cast all his goods overboard, and yet hesitates and lingers and can scarcely bring himself to part with what he holds so dear. In Lot's case, however, we may have the charity to believe, it was not solely the thought of losing all his worldly substance that made him falter. It was indeed putting his fortitude to a 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. a Lukc 18. 13. Rom. 9. 15, 16. b Ps. 34. 22. severe test to know that he must forsake all and go forth homeless and destitute, he knew not whither, and our own habitual practical distrust of Providence enables us but too easily to enter into his feelings, and perhaps to find an apology for them on this score; but this was not the only ground of his reluctance. His heart was agonized at the thought of leaving so many relatives behind him to perish in the perdition of the city; and we may suppose it was mainly in consequence of this strong conflict that he so deferred his flight that his deliverers were at last obliged to have recourse to a kind of violence to hasten his departure. Such, in thousands of instances, is the struggle in the minds of men when called to leave all and flee from the wrath to come. They do not wholly disbelieve or reject the warnings addressed to them; they are convinced that there is peril in their path, and that ere long something must be done to avoid it; an awful sound is ever and anon in their ears, urging them to expedite their flight from the devoted city; but still they linger, and still would linger to their final undoing, did not the same compulsory mercy of heaven which rescued Lot, save them also from the consequences of their destructive apathy.¶ Thy two daughters which are here. which are הנמצאת .Heb found. Gr. as exes which thou hast. Chal. Which are found faithful with thee.' The expression seems covertly to imply that some of Lot's daughters were not thus found, and consequently יתמהמה thy life: look not behind thee, neither stay thou in all the plain : escape to the mountain, lest thou be consumed. d ver. 26. Matt. 24. 16, 17, 18. Luke 9. 62 Phil. 3. 13, 24. us out, whilst we linger, we should be condemned with the world. If God meet with a very good field, ne pulls up the weeds, and lets the corn grow; if indifferent, he lets the corn and weeds grow together; if very ill, he gathers the few ears of corn, and burns the weeds.' Bp. Hall. 16. And while he lingered the men laid hold upon his hand, &c. Heb. 17. He said, Escape for thy life. he delayed or distracted Heb. for thy soul. Chal. himself. The original is peculiar and Pity thine own soul, and save thyself,' emphatic in its import, leading us to &c. It would seem that a new speakfear that it was not altogether a comer, even the Angel-Jehovah, who had passionate sympathy that detained his by this time left Abraham and joined steps. The word properly implies that the two angels at Sodom, utters these he suffered himself to be hindered and words. The fact indeed of his coming embarrassed with distracting cares, up and joining his angelic companperhaps relative to his property. The ions is not mentioned, but the tenor of same term occurs with a negative in the ensuing narrative makes it clear, Ps. 119. 60, showing a striking conwe think, that the personage called Jetrast between the promptitude of Da-hovah was present at the overthrow of vid and the tardiness of Lot; 'I made Sodom, and that it was no other than haste, and delayed not. (Heb. he who sustains the character of chief - suffered not myself to be delayed,) to keep thy commandments.' - The Lord being merciful unto him. Heb. 3 mm bana in the gentle mercy of the Lord upon him. How striking was the divine interposition in his favour! How evident is it that had he been left to himself he would have perished in the general overthrow! speaker in the discourses recorded. See v. 21, 22. Lot, having been so far saved almost in spite of himself, 18 now solemnly charged to escape for his life to the mountains without so much as looking behind him. This was continuing to be mercifully severe, and such are our Lord's commands which require us to deny self, take up the cross, and follow him. The extreme earnestness of the angels throughout, and the urgent and imperative tone in which Lot was now addressed, was indeed calculated to inspire him with an So the general warnings and provisions awful dread of what was coming, and of the gospel are unavailing to move in the weaker females to extinguish the sinner's heart without a special in- perhaps the powers of reason and refluence of Divine mercy superadded to flection. But shall we say that these the outward call. 'We are all nat- divine monitors were therefore imperurally in Sodom: if God did not hale | tinently officious or needlessly severe? E'en Lot himself could lingering stand, Suppose that having received a com- you, nor tarry in all the plain.'—¶ mission to warn Lot, they had yielded Look not behind thee, &c. Neither to a mistaken tenderness, and forborne thou nor any of the company. That to alarm his fears. Suppose that they all were included in the prohibition is had gently admonished him of his evident from what befel Lot's wife, danger, and suggested the expediency though we do not read that it was exof providing against it. Suppose that pressly addressed to her. They were when they saw him lingering, and forbidden to look behind them or to knew that one hour's delay would in- tarry in all the plain, not only as a test volve him and his family in the com- of obedience—which might have been mon ruin, they had contented them- prescribed them without any other reaselves with hinting in a distant manner son than the will of God-but also to that more expedition would be desira- express in this manner the utmost posble; would such conduct have become sible detestation of the abhorred and them? Would they have acted the devoted city, and a firm resolve to shun part of friends? Yea, would they not all participation in its fate. In order have been awfully responsible to God to this they are not to tarry (Heb for their unfaithfulness, and considered stand) in all the plain; they were not as chargeable with the death of the to station then selves at any particular family? Assuredly, the more faithful spot with a view to indulge their curiosand earnest they were in the discharge ity in looking back upon the conflagof their duty, the more real benevo- ration; for as the impending destraclence they exercised; nor could they tion was not to be confined to the city, have displayed their love in any better but was to extend all over the region way than by seizing hold of them to of the plain, they could not consequicken their pace, and urging them by quently delay but at the imminent the most powerful considerations to peril of their lives. The extent of the secure their own safety. In like man-purposed ruin is doubtless now marked ner should the earnest appeals and exhortations of Christ's ministers to the impenitent be regarded. They are really prompted by the most benev-emotions does Lot now survey that olent motives. Knowing the terrors of the Lord they endeavour to persuade men. In uttering the denunciations of heaven they may be accused as needlessly harsh or severe, but it is a most unjust imputation, for what they speak will soon be found true, and in thus discharging their duty they perform an office worthy of an angel. They believe God's threatenings and therefore they speak; and should they speak smooth things to their hearers and prophesy deceits, they would prove their bitterest enemies. In this urgent matter concealment is treachery and fidelity is love. They must be an echo to the angel's voice and cry aloud, 'Escape for your lives, look not behind by the boundaries of the Dead Sea. Within these limits it was death for them to tarry. With what altered ensnaring plain, which had been his great temptation! For many a day he had roved at ease with his flocks and herds over that goodly ground. But now he is to pass over it with the utmost speed-not a moment is to be lost. Fly he must for his life to the mountains beyond, for a deluge of fire is about to break forth and flow over that accursed soil! Ah, how easily can the hand of God turn our choicest worldly comforts into wormwood and gall! How easily can he rob our enjoyments of their zest, and convert our earthly Edens into a dreary waste! 'Little children, keep yourselves from idols.'-T Escape to the mountain. Collect. sing. for mountains, i. e. the 18 And Lot said unto them, Oh, not so my Lord! 19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life and I cannot e Acts 10. 14. mountainous region of Moab, several miles to the east of Sodom. escape to the mountain, lest some evil take me, and I die: 20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither! (is it not a little one?) and my soul shall live. avails, and at the same time by the result to teach his short sighted servant how much wiser a part he would have acted had he confided in a child-like manner in God, and fled to the mountains in the first instance. For it is clear from the sequel, v. 30, that his terror would not suffer him to remain in the place he had chosen, but that he was soon glad to take refuge in the very mountains which he had foolishly declined to seek. This instance should fix firmly in our minds the conviction that we can never gain any thing by attempting to improve upon God's ap 18, 19. And Lot said unto them, &c. It must certainly be set down to the account of a weak and wavering faith in Lot that he now made this request to his divine deliverer. His duty evidently was to have yielded a simple obedience to the declared will of heaven. He should have known that what God dictated was best; that if he had commanded him to go to the mountains, he would certainly enable him to get there, and that he could as well protect him there as any where else. But he is filled with alarm in view of the dis-pointments. He will choose for us intance of the mountains, imagining that he will be unable to reach them in time to secure his safety, and therefore pleads hard for permission to flee to the neighbouring city of Zoar, and hopes he may be excused in this desire seeing it was 'a little one;' a reason the force of which probably lay in the implication, that as the city was small its sins were comparatively small, and on this account might be favoured with exemption from the coming calamity. The preferring of such a request in such circumstances we should no doubt suppose would have drawn forth some marked expression of the divine displeasure, and that with a frown the Lord would have repeated the former command. But with characteristic clemency he lends a gracious ear to his petition. His infirmity is not rebuked; his request was granted; the city was spared for his sake. In this God designed at once to show how much the fervent prayer of a righteous man finitely better than we can for ourselves. evil; i. e. the threatened 21 And he said unto him, See, f I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. f Job 42. 8, 9. Ps. 145. 19. 22 Haste thee, escape thither; for I cannot do any thing till thou be come thither: therefore the name of the city was called Zoar. g ch. 32. 25, 26.. Ex. 32. 10. Deut. 9. 14. Mark 6. 5. h ch. 13. 10. & 14. 2. come thither. The inability here mentioned is of course wholly of the moral and not of the physical kind, similar in site cause, to that affirmed of our Saviour, Mark, 6. 5, 'He could there do no mighty work,' by reason of the unbelief of the people. He could not be cause he would not. There was a mor should not be able to reach the destined place of safety till the fiery tempest had burst forth. 20. Is it not a little one? Heb.its nature, though arising from an oppoMitzar; in allusion to which the name of the city was afterwards called 'Zoar,' whereas before it was known by the name of 'Bela,' Gen. 14. 2. Targ. Jerus. It is little, and its sins are little.' 21. I have accepted thee. Heb.al unfitness between such a state of I have accepted thy face, or I mind and such a display of power, so have lifted up thy face; i. e. I have a that he determined not to put it forth. compassionate respect to thee, and will But the expression in the present ingratify thee by granting this request. stance is very remarkable. What an The expression probably arose from an evidence does it afford of the favour Eastern custom. Persons there in pre- in which God holds a good man! ferring a petition, instead of falling What a testimony to the efficacy of upon their knees, often prostrate them- his prayers and intercessions. The selves with their face to the ground. Most High is pleased to represent When the petition is accepted, the his hands as bound by his paramount prince or potentate commands them to regard to the welfare of such; he be raised from their lowly posture, can do nothing towards the punishwhich is expressed by 'lifting up the ment of the wicked till their safety face.' In common usage therefore, is secured. Had we not a divine warthe phrase, is clearly synonymous rant for the use of such language, it with 'showing favour,' but it is some- would doubtless be a high presumption times taken in a bad sense, and pro- in us to employ it, and when we find hibited as implying what is termed the Holy Spirit adopting it, we still 'respect of persons,' or undue partial- pause in devout admiration mingled tiy, which is denied of God, Deut. 10. with a latent misgiving whether we are 17, and forbidden to men, Deut. 16. 19. indeed to understand the words in their But our doubts Gr. εθαύμασα σου Tоν πрогшпоν I have most obvious sense. admired thy face or thy person; paral- are precluded by adverting to numerlel to which the Apostle, Jude, 16, says, ous parallel instances in God's dealings 'having men's persons in admiration;' with his people. On more than one i. e. with sinister motives, because of occasion when he had determined to advantage. Thus doth a gracious God, execute vengeance on Israel for their according to the words of the Psalmist, perverseness, the intercessions of Moses Ps. 145. 19, fulfil the desire of them are represented as having been in effect, that fear him; he also will hear their irresistible, so that the threatened cry, and will save them.' judgment was averted. What an argu- . 22. I cannot do any thing till thou be ment is this for our pressing earnestly |