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I. THE INCENTIVES.

1. Causal or radical — "He being righteous." As in natural things, like things are not opposed by like things, fire fights not against fire, but against water; so in moral things, the innocent are not opposed by the innocent; one good man does not persecute another. Wolf and wolf can agree, lamb and lamb fall not out; but who can reconcile the wolf to the lamb?

2. Occasional — "Dwelling among them." One reason why God suffers evil men is to try the good. They are the best lilies that thrive amongst thorns.

(1) "Amongst them" that hate righteousness, and him for it.

(2) "Among them" that thought Lot to be the only man that molested them.

(3) "Among them" that thought Lot a proud and imperious fellow.

(4) "Among them" that thought him a fool for his labour.

(5) "Among them" that thought him exorbitant, because he walked not after their rule.

(6) "Among them" that hated the truth, and loved the prophecy of wine and strong drink. Among these bad men dwelt this good Lot, and still he was righteous. It is likely they endeavoured to win him to them, either by rewards or menaces.

3. Objectual — "Their unlawful deeds." Sin is the object or matter of a saint's vexation. That which grieves God should also vex us: this hath tried the zeal of the saints. (Exodus 32:19; 1 Kings 19:14; 1 Samuel 4:22; Numbers 25:7, 8).

4. Organical or instrumental — "In seeing and hearing." The eye and ear are those special doors that let into the heart its comfort or torment.

(1) The sight of sin makes a man either sad or guilty; if we see it, and be not sorrowful, we are sinful.

(2) The most offensive sins are such as be objected to sight and hearing. Spiritual and internal sins may be more culpable, outward are more infamous.

(3) He did see and not see, hear and not hear. Connivance at rank impiety is bad in all men, in tolerable in some; such are the ministers of either gospel or justice.

(4) Sodom's sin was so much the more heinous to God, for offending man, and vexing the heart of His servant Lot.

(5) He that would not be vexed with evils, let him turn his eyes and ears another way. Let us frequent their company, where in seeing and hearing we may reap comfort.

II. THE FIRE ITSELF. "Vexed his righteous soul."

1. Its property.

(1) It is the argument of a righteous man to be far from his Maker's service. As sails to the ship and wind to the sails, so is fervency to righteousness. A soldier without courage,, a horse without mettle, a creature without vivacity, such is a Christian without fervency.

(2) It doth also improve righteousness; like the fire which came down from heaven upon the sacrifices, causing them to ascend thither in acceptation. Fervency is that mark which God would have us set on all His services, that so they may be discerned to be His own.

(3) It honours righteousness; many thousands have been righteous whose names are not on record; but of those who have been zealous in their piety, the Scripture takes special notice.

2. Its sincerity. As this was no common fervency, so no counter feit; he little dissembles whose soul is moved.

(1) There be some that vex them selves out of envy; Lot did not so. This is a black zeal, reckoned among the works of the flesh (1 Corinthians 3:3; Acts 5:17; Galatians 5:21; James 3:14; 1 Corinthians 13:4; Romans 13:13).

(2) There be that vex themselves out of choler; transported with in temperate passions. We do not read that Lot was cruel and turbulent, vexing others; but he vexed himself.

(3) There be that vex themselves without cause, and strike their friends for their enemies. Let our zeal come in to part, not to par take the fray; all endeavouring and praying, that peace may be within the gates of Zion.

(4) There be that vex themselves out of hypocrisy; they have other ends than God's glory.

(5) There be that vex themselves out of Ignorance; for there is a zeal not according to knowledge. Here is a pitiable fervency, like mettle in a blind horse, or a sting in an angry bee.

(6) The very name of a counterfeit pre-supposeth an original. That virtue which even hypocrites put on to grace them, is, questionless, some rare and admirable thing. The true Lot, whose fervency is in the spirit, not in show; in substance, not in circumstance; for God, not for himself; guided by the Word, not by humour; tempered with charity, not driven with turbulency; such a man's praise is of God, though it be not of men; and through all contempts on earth, it shall find a glorious reward in heaven.

3. Its singularity. One Lot will be righteous amongst and against all Sodom, and express this righteousness in the midst of their vicious customs. It hath been the lot of fervent holiness to be rare, as to be excellent: adherents may hearten, opposites must not dash zeal out of countenance.

(1) So near as we can, let us make choice of the good; for man naturally produces works conformable to the objects before his eyes.

(2) If, like Lot, we be necessitated to the society of bad people, yet let us be good still; yea, therefore the more holy, because in the midst of a perverse generation, shining as lights in a dark place.

(3) Let us follow the examples of the best, not of the most. Who had not rather be righteous with one singular Lot, than perish with all ungodly Sodom?

4. Its constancy. "From day to day." The fixed stars are even like themselves, whereas meteors and vapours have no con-tinned light. To run with the stream, or sail with the wind, or, like the marigold, to open only with the sunshine, is no praise of piety. Give me that Job that will be as honest a man among his thousands as under the rod, when the number of his present ulcers exceeds his former riches.

(Thos. Adams.)

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KJV: For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

WEB: For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved for judgment;