Verse 18. - And Lot said unto them, Oh, not so, my Lord. Adonai, which should rather be translated Lord; whence it would almost seem as if Lot knew that his interlocutor was Jehovah. Keil admits that Lot recognized a manifestation of God in the angels, and Lange speaks of a miraculous report of the voice of God coming to him along with the miraculous vision of the angels. That the historian uses "them" instead of "him" only proves that at the time Jehovah was accompanied by the angels, as he had previously been at Mamre (vide Genesis 18:1).

19:1-29 Lot was good, but there was not one more of the same character in the city. All the people of Sodom were very wicked and vile. Care was therefore taken for saving Lot and his family. Lot lingered; he trifled. Thus many who are under convictions about their spiritual state, and the necessity of a change, defer that needful work. The salvation of the most righteous men is of God's mercy, not by their own merit. We are saved by grace. God's power also must be acknowledged in bringing souls out of a sinful state If God had not been merciful to us, our lingering had been our ruin. Lot must flee for his life. He must not hanker after Sodom. Such commands as these are given to those who, through grace, are delivered out of a sinful state and condition. Return not to sin and Satan. Rest not in self and the world. Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not stop. Concerning this destruction, observe that it is a revelation of the wrath of God against sin and sinners of all ages. Let us learn from hence the evil of sin, and its hurtful nature; it leads to ruin.And Lot said unto them,.... Supposing three present, not observing that the two angels had left him that had brought him thither; though it is but to one of them he addresses himself, even to him who had bid him make the best of his way to the mountain, as appears by what follows:

oh, not so, my Lord; that is, let me not be obliged to go so far as to the mountain; though R. Samuel takes it to be an assent, and interprets the phrase of his being willing: but this does not agree with what follows, and is rejected by Aben Ezra, who relates it; and who also observes, that the word "Lord" is a common name, that is, that belongs to a creature; but Jarchi says their Rabbins take it to be an holy name, that is, a name that belongs to God, and gives a good reason why it is so to be understood here; since the person spoken to had it in his power to kill or make alive, to save or destroy, as the following words show; so Ben Melech and the Targum of Oukelos render it by Jehovah.