Genesis 19:21
And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.
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(21) I have accepted thee.—Heb., I have lifted up thy face. (See Note on Genesis 4:6-7.)

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.The visitors now take steps for the deliverance of Lot and his kindred before the destruction of the cities. All that are related to him are included in the offer of deliverance. There is a blessing in being connected with the righteous, if men will but avail themselves of it. Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations. His married daughters, or at least the intended husbands of the two who were at home ("who are here"), are to be left behind. But though these thoughts make him linger, the mercy of the Lord prevails. The angels use a little violence to hasten their escape. The mountain was preserved by its elevation from the flood of rain, sulphur, and fire which descended on the low ground on which the cities were built. Lot begs for a small town to which he may retreat, as he shrinks from the perils of a mountain dwelling, and his request is mercifully granted.21. See, I have accepted thee concerning this … also—His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions. I have accepted thee; Heb. I have lift up thy countenance, i.e. granted thy request. The manner of the expression possibly may be taken from the custom of the eastern parts; where petitioners used not to fall upon their knees as we do, but to prostrate themselves with their face to the ground; and the person to whom they addressed themselves, in token of his favourable acceptance of their petitions, commanded them to be lifted up.

And he said unto him, see, I have accepted thee concerning this thing also,.... Accepted thy prayer and granted thy request, as well as in other things; shown grace and mercy to thee: or, "have lifted up thy face" (e); alluding to the custom of the eastern countries, where persons, when they come into the presence of their superiors, used to prostrate their faces to the ground; when, as a token of their acceptance of them, and good will to them, they used to order them to be lifted up, or them to lift up their faces, and stand before them:

that I will not overthrow this city for the which thou hast spoken; for, though he had not in express words petitioned that the city might be spared, yet he had tacitly done it, insomuch as he had requested he might flee unto it, where he could not have been safe had it been destroyed.

(e) "suscepi faciem tuam", Pagninus, Moatanus, Vatablus, Drusius, Piscator.

And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.
21. I have accepted thee] Heb. “I have received,” or “lifted up thy countenance,” see note on Genesis 4:7. Compare the expression “respecter of persons,” e.g. Acts 10:34. Here Jehovah is a “receiver,” or “favourer,” of the person of Lot: cf. Genesis 32:20; Malachi 1:8.

Verse 21. - And he said unto him, See, I have accepted thee (literally, I have lifted up thy face, the petitioner usually supplicating with his face toward the ground, so that the elevation of his countenance expressed the granting of his request) concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. Genesis 19:21When they left him here (הנּיח, to let loose, and leave, to leave to one's self), the Lord commanded him, for the sake of his life, not to look behind him, and not to stand still in all the plain (כּכּר, Genesis 13:10), but to flee to the mountains (afterwards called the mountains of Moab). In Genesis 19:17 we are struck by the change from the plural to the singular: "when they brought them forth, he said." To think of one of the two angels - the one, for example, who led the conversation - seems out of place, not only because Lot addressed him by the name of God, "Adonai" (Genesis 19:18), but also because the speaker attributed to himself the judgment upon the cities (Genesis 19:21, Genesis 19:22), which is described in Genesis 19:24 as executed by Jehovah. Yet there is nothing to indicate that Jehovah suddenly joined the angels. The only supposition that remains, therefore, is that Lot recognised in the two angels a manifestation of God, and so addressed them (Genesis 19:18) as Adonai (my Lord), and that the angel who spoke addressed him as the messenger of Jehovah in the name of God, without its following from this, that Jehovah was present in the two angels. Lot, instead of cheerfully obeying the commandment of the Lord, appealed to the great mercy shown to him in the preservation of his life, and to the impossibility of his escaping to the mountains, without the evil overtaking him, and entreated therefore that he might be allowed to take refuge in the small and neighbouring city, i.e., in Bela, which received the name of Zoar (Genesis 14:2) on account of Lot's calling it little. Zoar, the Σηγώρ of the lxx, and Segor of the crusaders, is hardly to be sought for on the peninsula which projects a long way into the southern half of the Dead Sea, in the Ghor of el Mezraa, as Irby and Robinson (Pal. iii. p. 481) suppose; it is much more probably to be found on the south-eastern point of the Dead Sea, in the Ghor of el Szaphia, at the opening of the Wady el Ahsa (vid., v. Raumer, Pal. p. 273, Anm. 14).
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