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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 19:30–38. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The great trouble and distress that Lot was brought into after his deliverance, Gen 19:30. 1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us. 2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe, (1.) He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way. (2.) He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod.
II.The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story.
1.His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, Gen 19:31, Gen 19:32.
(1.)Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they were to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronize bad actions. But,
(2.)Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note,
[1.]The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames.
[2.]Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, Gen 39:11. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage.
2.Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, Gen 19:33, etc. Lord, what is man! What are the best of men, when God leaves them to themselves! See here,
(1.)The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, take heed lest he fall. No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts.
(2.)The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and mast unnatural sins, which may b a perpetual wound and dishonour. Excellently does Mr. Herbert describe it,
He that is drunken may his mother kill
Big with his sister -
A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror. (3.) The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard.
3.In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called the children of Lot, Psa 83:8. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, Mat 1:3, Mat 1:5.
Lastly, Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But I know that some, so far as the story pertains to a spiritual interpretation, have referred Lot to the person of the Lord and his daughters to the two Testaments. But I do not know if anyone freely accepts these views who knows what the Scripture says about the Ammonites and Moabites who descend from Lot’s race. For how will one be able to apply to Christ the statement that those who descend from his seed “shall not enter the assembly of the Lord” “to the third and fourth generation”?But we, as we are able to perceive, consider Lot to be a figure of the law. Let not the fact that the word law is declined in the feminine gender in Latin appear incongruous, since it preserves the masculine gender in Greek.
We consider his wife to represent the people who, after they had set out from Egypt and had been delivered from the Red Sea and the persecution of Pharaoh, as if from the fires of Sodom, again desiring the meat and “pots of Egypt and onions and cucumbers,” looked back and fell in the desert. Those people too became a memorial of concupiscence in the wilderness. In regard to that first people, therefore, it was there that the law, like Lot, lost and left his wife looking back.
Then Lot comes and dwells in Zoar, about which he says, “This city is small, and my life shall be saved in it; and it is not small.” Let us see, therefore, so far as it pertains to the law what “the city” is that is “small and not small.” A city is so named from the manner of life of the multitude, because it orders and holds together the lives of many in one place. These therefore who live by the law have a small and petty manner of life as long as they understand the law literally. For there is nothing great in observing sabbaths and new moons and circumcision of the flesh and distinctions between foods in a fleshly manner. But if someone should begin to understand spiritually, these same observances, which in the literal sense were small and petty, in the spiritual sense are not small but great.
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Summary
Genesis 19:37 chronicles the pivotal birth of Moab, the son conceived by Lot's elder daughter through an incestuous union, thereby establishing the ancestral lineage of the Moabite nation. This verse is situated within the immediate aftermath of the divine judgment upon Sodom and Gomorrah, revealing a desperate act driven by a perceived need to preserve the family line, and it lays the historical and etymological groundwork for understanding the future relationship between Israel and the Moabites throughout biblical history.
Context
Literary Context
This verse is the direct outcome of a deeply disturbing narrative found in Genesis 19. Following the catastrophic destruction of Sodom and Gomorrah and the tragic loss of Lot's wife, Lot and his two daughters seek refuge in a cave near Zoar, a small town spared from the judgment (Genesis 19:30). Convinced that no men remained on earth to perpetuate their family line, the daughters conspire to intoxicate their father and lie with him. Genesis 19:37 records the result of the elder daughter's act, immediately followed by the younger daughter's similar action leading to the birth of Ben-Ammi, the progenitor of the Ammonites (Genesis 19:38). This passage serves as an etiological account, explaining the origins of two significant nations that would later become frequent adversaries of Israel.
Historical & Cultural Context
In the ancient Near East, the continuation of a family line was paramount, often viewed as a matter of survival, honor, and legacy. The perceived extinction of all other men, however misguided, would have instilled extreme desperation in Lot's daughters. While incest was strictly forbidden by later Mosaic Law (Leviticus 18:6-18), the narrative here portrays a pre-Mosaic era where moral standards, especially in such extreme circumstances, could be severely compromised. The story reflects a stark reality of human depravity and desperation, even among those who had escaped divine judgment. The geographical proximity of the future Moabite and Ammonite territories to Israel (east of the Jordan River) ensured their frequent interaction, often marked by conflict, as their scandalous origins would often color Israel's perception of them.
Key Themes
The immediate context highlights several profound themes. Firstly, it underscores the pervasive nature of sin and human depravity, demonstrating that even those preserved from judgment can fall into grave moral compromise when driven by fear and desperation. Secondly, it serves as an etiological narrative, explaining the origins and names of the Moabite and Ammonite nations, thereby providing a foundational understanding for their later roles in biblical history. Thirdly, it subtly points to God's sovereignty, as even through such dark and scandalous events, His broader redemptive plan for humanity, particularly through the lineage of Abraham, continues to unfold, eventually incorporating unexpected individuals like Ruth the Moabitess into the messianic line. This passage also implicitly contrasts the desperate measures taken by Lot's daughters with God's faithful provision for Abraham's lineage, which would be preserved through divine promise, not human manipulation.
Exposition and Analysis
The verse "And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day" is a concise yet profound statement, establishing the ancestry of a nation that would play a significant role in Israel's history. It directly links the Moabites to Lot's elder daughter, emphasizing the controversial nature of their origin.
Key Word Analysis
This feminine noun (H1067) refers to "the eldest daughter." Its use here specifically identifies the mother as Lot's older daughter, emphasizing her role in initiating the desperate plan to preserve their family line. The term highlights the specific individual responsible for conceiving Moab, setting the stage for the lineage.
This primitive root (H3205) means "to bear young; causatively, to beget." It is a fundamental term for procreation, indicating the act of giving birth. In this context, it starkly describes the physical act of the elder daughter conceiving and delivering a son, directly linking the child to its mother and the circumstances of its conception.
This proper noun (H4124) is derived from a prolonged form of the prepositional prefix 'm-' (from) and 'אב' (father). It literally means "from (her) father." This etymology is crucial, as it directly alludes to the incestuous origin of the nation. The name itself serves as a perpetual reminder of the scandalous circumstances of Moab's birth, profoundly shaping the biblical perception of the Moabites.
Verse Breakdown
"And the firstborn bare a son"
This clause directly identifies the mother as Lot's elder daughter, who, following the plan concocted with her sister, conceived a child through sexual relations with her intoxicated father. The phrase "bare a son" is a straightforward statement of birth, but within the context, it carries the weight of a morally compromised act.
"and called his name Moab"
The act of naming was highly significant in ancient cultures, often reflecting the circumstances of birth, a parent's hopes, or a prophecy. Here, the name "Moab" (meaning "from father") is a stark and deliberate choice by the mother, serving as a permanent, albeit scandalous, memorial to the child's paternity and the incestuous nature of his conception. This naming solidifies the etiological purpose of the narrative.
"the same [is] the father of the Moabites unto this day"
This concluding phrase functions as an editorial comment, confirming Moab as the progenitor of the entire Moabite nation. The phrase "unto this day" is a common biblical idiom, indicating that the origin story was still recognized and relevant at the time the text was written or compiled, underscoring the enduring legacy of this controversial beginning for the Moabite people. It establishes the historical continuity from the individual Moab to the collective nation.
Literary Devices
The passage employs several significant literary devices. Etiology is central, as the verse explicitly explains the origin and naming of the Moabite nation, providing a foundational narrative for their identity and their later relationship with Israel. The name "Moab" itself is a powerful example of onomatopoeia or wordplay, directly reflecting its scandalous etymology ("from father"). The narrative also utilizes foreshadowing, implicitly setting the stage for future conflicts and complex interactions between the Israelites and the Moabites, whose origins are here presented as morally tainted. Finally, there is a strong element of irony in the daughters' desperate attempt to preserve their lineage through an act of sin, highlighting the tragic consequences of human desperation when divorced from divine guidance.
Theological and Thematic Connections
The narrative of Moab's origin, though unsettling, offers profound theological insights into the nature of sin, human desperation, and God's sovereign plan. It demonstrates that even those who escape divine judgment can succumb to deep moral failure, highlighting the pervasive reach of sin beyond the overtly wicked cities. The daughters' actions, born of a distorted perception of necessity, underscore how fear can lead to morally reprehensible choices, revealing the fragility of human virtue without a firm foundation in God's law and trust. Yet, paradoxically, this dark origin story also serves as a testament to God's overarching sovereignty; He works His purposes even through human sin and scandal, weaving unlikely threads into the tapestry of His redemptive plan. The inclusion of such a scandalous origin in the biblical canon speaks to the Bible's unflinching honesty about human fallenness and its commitment to historical truth, regardless of how uncomfortable it may be.
Reflection and Application
Genesis 19:37, while detailing a morally challenging event, serves as a powerful reminder of the enduring consequences of human choices, especially those made under duress or moral compromise. It compels us to consider the fine line between desperate measures and sinful acts, and how even seemingly pragmatic decisions can have long-lasting, sometimes scandalous, repercussions that shape identities and relationships for generations. This narrative challenges us to examine our own responses to perceived crises, urging us to trust in God's provision and guidance rather than resorting to ethically dubious means. Moreover, the story, when viewed through the broader biblical narrative, offers a profound lesson in God's redemptive capacity: despite the dark origins of the Moabites, God's grace ultimately extends to include a Moabitess, Ruth, in the lineage of the Messiah. This illustrates that God's plan is not thwarted by human sin or flawed beginnings, but rather, His sovereignty can redeem and transform even the most unlikely circumstances for His divine purposes, inviting us to find hope and grace even in our own imperfect histories.
Questions for Reflection
FAQ
Why is such a scandalous story included in the Bible?
The Bible's inclusion of the Moabite and Ammonite origins, despite their scandalous nature, underscores its commitment to historical honesty and its portrayal of the human condition in its fallen state. It does not sanitize the past or hide the flaws of even those connected to God's chosen lineage. This unflinching realism highlights the pervasive nature of sin and humanity's constant need for God's grace and redemption. It demonstrates that God works His purposes even through broken and imperfect people and circumstances, showcasing His sovereignty over all human events, good or ill, as seen in the broader narrative of Genesis.
How could a nation with such an origin be used in God's plan?
While the origins of the Moabites are rooted in sin, the biblical narrative demonstrates God's sovereign ability to work His purposes through all circumstances, even those born of human failure. The most prominent example is Ruth, a Moabitess, who through her faithfulness and God's providence, became an ancestress of King David and, ultimately, of Jesus Christ (Ruth 4:13-17). This illustrates God's expansive grace, His capacity to redeem and transform, and His willingness to include those from unexpected or even condemned backgrounds into His redemptive plan, transcending human distinctions and moral failings. This divine inclusion is a powerful testament to the breadth of God's love and His ability to bring good out of even the most challenging beginnings, echoing the themes of redemption found throughout Scripture.
Christ-Centered Fulfillment
While Genesis 19:37 details a dark and scandalous origin for the Moabite nation, its ultimate Christ-centered fulfillment is found in the unexpected and profound inclusion of a Moabitess, Ruth, in the very lineage of Jesus Christ. Despite the explicit prohibition against Moabites entering the assembly of the Lord (Deuteronomy 23:3), God's redemptive grace transcends human boundaries, national distinctions, and the consequences of sin. Ruth's faithfulness and God's sovereign plan allowed her to marry Boaz, a kinsman of Judah, becoming the great-grandmother of King David (Ruth 4:17). This remarkable inclusion, highlighted in the genealogies of Christ (Matthew 1:5 and Luke 3:32), demonstrates that the Messiah's lineage, though rooted in the covenant people, was not exclusively "pure" by human standards. It embraced even those from a morally compromised ancestry, underscoring the inclusive, redemptive nature of Christ's mission. He came to save all, regardless of their origins, and His lineage beautifully illustrates God's ability to redeem and transform the most unlikely circumstances for His divine purposes, offering hope and grace to all humanity.