And the firstborn bore a son, and called his name Moab: the same [is] the father of the Moabites unto this day.
37. Moab ] A play on the word “Moab,” on account of its general assonance with the Heb. m-b = “from a father”; an instance of derivation by folk-etymology.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 37. Called his name Moab] This name is generally interpreted of the father, or, according to Calmet, Moab, the waters of the father.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1807
Called his name Moab, i.e. of my father, begotten upon me by my father. So she had learned from her neighbours to declare her sin as Sodom, Isa 3:9.
The Moabites were a mischievous and infamous people, branded, as their brethren also the Ammonites were, with characters of Gods displeasure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the firstborn bare a son, and called his name Moab,…. As if it was “Meab”, from the father, as Aben Ezra, and so Josephus, that is, which she had by her father; and she was so far from being ashamed that it might be known in time to come, she gave him this name. Hillerus w makes it to be a compound of and , and to signify “going into”, or “lying with a father”, which still more notoriously points to her own action. Drusius has another derivation of the word, at least proposes it, and renders it “aqua patris”; “mo” in the Egyptian language signifying “water”, which is sometimes used for seed, see Isa 48:1:
the same [is] the father of the Moabites unto this day; a people that lived on the borders of the land of Canaan, often troublesome to the Israelites, and frequently spoken of in the Old Testament.
w Onomastic. Sacr. p. 414.
Fuente: John Gill’s Exposition of the Entire Bible
37. And the firstborn bare. This was a terrible blindness, that the daughters of Lot, shaking off all feeling of shame, raised up a memorial of their virtue, and through an eternal sign have exhibited their dishonor before their posterity. To their sons, or better, two nation in their persons, they give names, whence everybody can know that it was a family, originating from adultery and unchaste intercourse. The eldest boasts that she had obtained her son from her father, the other that her son was born of close relationship. Thus both unashamedly spread their crime, while they rather, through shame of their crime, had hidden themselves in eternal hideouts. Not content with the infamousness in their time, the propagate their crime into other times. Therefore, there is no doubt that they, enchanted by satan, have forgotten all difference between what is scandalous and honest. Paul says, (Rom 2:5,) that wicked, after a long pleasure in sinning, are at the end deprived of all feel of grief thereof. Such stupidity undoubtedly had caught those girls, because they did not shame themselves to spread their dishonor everywhere. Further, such an example of God’s punishment is revealed us, in order that we not allow any sin, and we will not lose ourselves in licentiousness, but that we, through fear of God, spur ourselves on to penitence.
Fuente: Calvin’s Complete Commentary
(37, 38) Moab . . . Ben-ammi.Both these names suggest an incestuous origin, but the latter in a less repulsive way. Son of my people means one born of intercourse with her own kin and family. It is a striking proof of the vigour of the race of Terah, that from this lone cavern, and after the loss of all the wealth possessed by Lot, these two children were able to reduce to obedience the aborigines dwelling on the eastern shore of the Dead Sea, and establish petty kingdoms there. Both Moabites and Ammonites have finally merged in the Arabs.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. Called his name Moab Which means, from father . This, we are informed, was the origin of the Moabites, who occupied the country on the east of the southern half of the Dead Sea, formerly occupied by the Emim . Deu 2:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 19:37. And called his name Moab, the father of the Moabites This addition, the father of the Moabites, and the same in the next verse, father of the children of Ammon, plainly points out the design of Moses referred to in the beginning of the last note. Moab signifies, from my father; plainly marking out the incestuous birth of the child. See Num 21:20. Ben Ammi signifies, the son of my people, or, one of my people, not of the stranger, one of my own race and kindred. See Num 21:13. After this we hear no more of Lot in this history; and it is remarkable that there never was, as we know of, any town or city which had in it any trace of his name.
REFLECTIONS.How little safety is there for us from sin in any place, unless we watch unto prayer? He who was kept in Sodom, is overcome in a cave. We have here,
1. His daughters’ wicked contrivance. What they could not effect when their father was sober, they endeavour to bring about by drunkenness, and thus one crime is aggravated with another. Note; No judgments can restrain those, who will not yield to the saving power of Divine Grace.
2. Lot’s shameful and scandalous fall. Lord, What is man! Drunk and incestuous, and thus repeatedly too: let us read it with horror. Learn, (1.) No man this side heaven, is safe from presumptuous sins, or above praying to be kept from them. (2.) Drunkenness hath no end of evil: every crime without horror or shame is then easily committed.
General reflections on the causes of the speedy degeneracy of the world, on Abraham’s intercession, and on Sodom’s destruction.
Though we may be sure that our state of trial hath been, from the beginning of the world, perfectly well adjusted, as to the proper balance of means and temptations for all the purposes of Divine wisdom and goodness, yet it is certain, that the original depravity, united with the contagion of evil, so far spread in the earliest ages, as in process of time to threaten the total extinction of true religion, and of consequence all good morals. This is evident in the case of the whole world, where wickedness and impiety had at length, by degrees, gained complete dominion over the whole race of mankind, except Noah’s single family. And in about four hundred and fifty years after the deluge, idolatry and wickedness had spread and corrupted the world so far, that a tremendous judgment, as we have seen, destroyed Sodom and the cities of the plain.
This spreading corruption, after the deluge, is not to be assigned to simple irreligion, but to religion directed to wrong objects and purposes. While men retained a speculative knowledge of the true God, they cared not to glorify him in the ways of holiness and true piety, nor were thankful for his benefits. Rom 1:21-22. And as these men, through pride and wantonness, indulging idle conceits and false reasoning, involved their own understanding and that of others in the thicker clouds of error and delusion, they represented the heavenly bodies as illustrious intelligences, who being so eminently exalted, must have the highest interest in the favour of God, the direction of human affairs, and the distribution of all temporal blessings: and therefore it would be sufficient to all the purposes of religion to secure their friendship, as mediators between God and them. Thus men were enticed, drawn in to worship them (Deu 4:19.) by such impious conceits as were invented by the folly and ignorance of the same sophisters, and adapted to the depraved minds of such as listened to them. Thus they were deceived into the practice of all manner of lewdness and vice: for the attributes of these supposed deities and benefactors of mankind, being feigned purely by human imagination, they would naturally be represented by men who had their own interests and lusts to serve, in such manner, as best suited the corrupt taste and inclination of those who were disposed to follow them. If this was not exactly the case at first, it may easily be conceived to have been so in process of time, by after-improvements upon the original scheme of idolatry. And by this method, shocking to reflect! men would be led to believe they might be religious, and gain at least every earthly blessing, not only without the practice of holiness, but positively by lewd and wicked practices: and thus religion would be turned (as was unhappily the case) into an encouragement of vice, and the principles of goodness and genuine piety would be wholly extinguished.
Whether men were seduced precisely after this manner or not, the fact is certain, that their abominable idolatries were attended with abominable lusts and intemperance. 1Pe 4:3. Add to this, that cunning men, who knew how to make their own advantage of the weaknesses of mankind, introduced into their minds notions of Fate, Destiny, Fortune, Chance, Necessity, with many other delusions. Hence arose professors of the vilest arts, pretending to look into futurity, to gratify malicious desires, to secure good, and prevent bad luck to those who consulted them, Deu 18:10 and no doubt but the great original enemy of mankind was incessantly concerned in these infatuations. Nay, so far were men infatuated, that they made their sons and their daughters to pass through the fire, under the notion of sacrifices to their idols! Thus their hope and trust were diverted from that God who alone could help them, to vain idols and the vilest impostors, who were unable to do them the least good. How deplorable a degeneracy!
The neglect and abuse of understanding, and the indulged irregular inclinations of the heart, were doubtless the spring and principal cause of this defection. But it undoubtedly was forwarded in every stage, and completed by the suggestions and instigations of the devil and his angels, the prince of the power of the air, whom God permits to work in the children of disobedience, and to deceive the nations. For when men receive not the love of the truth, that they may be saved, God judicially sends them strong delusion, that they may believe a lie.
Thus we see how idolatry first began, and by what means it might, as it certainly did, spread in the world: and would have spread universally, as the remaining virtuous dropt off, and as men of understanding happened to be drawn in by various allurements;against which, the heart even of a Solomon was not proof. To prevent, therefore, the universal prevalence of idolatry and vice, and to preserve among mankind the knowledge and worship of the true God, the all-wise and gracious Father was pleased to select a family, a nation peculiarly appropriated to his service. Abraham was chosen to be the head and father of this nation, a man of the most eminent piety and holiness, as appears from his whole life: but which were pleasingly manifested in his intercession with God for the devoted cities of the plain! The whole relation in ch. 18. sets forth, in the fairest light, his hospitality, his temperance, his humanity, his humility, his fortitude; and all these displayed with such power of grace, such light of reason, such integrity of heart, such simplicity of manners, and such beauty and skill of address, as enabled him to expostulate with his Maker, not only with a decency, but with a dignity, which cannot be described! For who can read his inimitable intercession, and not observe with how noble a fortitude in defence of innocence, and with how right a sense of the Divine justice and mercy, it is urged! And yet, at the same time, with what humility! with what strong impressions of the dignity of his Judge, and of the infinite deference due to him! He knew that justice was a claim of right which God allowed to all his creatures, and therefore he urged it with all the resolution and ingenuity allowable in a reasonable creature: but, at the same time, he knew the superiority of his Maker, and the submission due to him; and therefore he did it with all the distance and deference which became a dependent being. How pleasing is it to observe the workings of his benevolent and compassionate heart! And we may easily, I think, conceive the high satisfaction he felt on the close of his address; when dreading the danger of an unbecoming importunity, but more dreading to give up the cause of the righteous, with all becoming earnestness and lowliness of heart he cried, Oh, let not the Lord be angry, and I will speak yet but this once: peradventure ten shall be found there. When the Great Being, whom he petitioned, still patient and still complying, answers, with the utmost condescension, I will not destroy it for ten’s sake!*
* See Dr. Delaney’s Revelation examined.
How many improving reflections may the thinking mind derive from this event! Let it stimulate us however to copy the example of Abraham, in humble and zealous intercession for those with whom we are in any sort connected; as certified, that the prayer of the righteous will ever greatly avail before God. And while we reflect upon what terms the gracious Judge of the earth would have suspended the fate of these abandoned cities, O let us be anxious to be found among the number of those valuable righteous, who are the pillars of the state, and for whose sake often the continuance of a nation is permitted by the Eternal Ruler of the world. By the blessing of the upright the city is exalted. Pro 11:11. And let us adore the awful justice of his punishments, who let not loose the dread thunderbolts of his vengeance, till these cities had arrived at the highest, and an almost incredible, degree of wickedness.
Remember we also, that this fearful account is recorded for our admonition, that we should not lust after evil things as they also lusted; certified, that if God spared not the old world, but brought in a flood upon the ungodly, and, if, turning the cities of Sodom and Gomorrah into ashes, he has set forth the inhabitants thereof for an example, suffering the vengeance of eternal fire; Jud 1:7 being in all ages the same God of justice as well as mercy, he will not suffer iniquity ultimately to escape. For though he doth not lay bare his vindictive arm upon every occasion; though he is strong and patient, so that he seldom whetteth his sword, and prepareth the instruments of death; yet a few of these remarkable, these monumental instances of his severity against sin, are enough to convince us that he hath reserved the unjust (however they may escape now) unto the day of judgment to be punished! from which punishment we are clearly ascertained, by the example of Lot, that he will ever rescue those, who in the midst of an adulterous and corrupt generation, maintain their integrity, and defile not their garments, that they may walk with Him in white, for they are worthy. Rev 3:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.
Awful effects of sin! Those nations were the sworn foes of the Lord’s people through all generations. Here ends the history of Lot.
REFLECTIONS.
My soul! do not hastily turn thine eyes of reflection from this Chapter. Behold in it the graciousness of God’s mercy in the midst of judgment, and connect with it this precious assurance, in all times of prevailing corruption like this, that the Lord knoweth how to deliver the godly out of danger as well as temptation. Who shall say in the present hour what nations, ripe for destruction by sin, are still preserved by the Lots which are dwelling among them? Who knows, or can calculate, the extent and efficacy of those prayers of the faithful, which being quickened by divine grace are heard in the divine mercy, for the suspension of the Lord’s anger from breaking forth upon a guilty land! My soul! I counsel thee to seek earnestly a spirit of grace and supplication from above, that in lamenting before a throne of mercy those sins of our common nature in which I bear a part, my spirit may so earnestly wrestle with God in the Redeemer’s name and righteousness, that I may find acceptance in the Beloved.
Reader! what various views of men and things, of mercy and judgment, of grace and nature, and the very different terminations between the righteous and the wicked, doth this chapter furnish. Gracious God! let it be my mercy to be called out of Sodom; to disregard the reproaches of the ungodly, and resolutely, like Lot, to bear an open testimony against them. And when in tenderness to my lingering footsteps, thou layest thy gracious hand upon me, oh! for thy quickening power in my soul also, that I may hasten to the Zoar of safety, even to the Lord Jesus Christ, who alone delivereth from the wrath to come!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 19:37 And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day.
Ver. 37. Called his name Moab. ] That is, the begotten of my father: so, Benammi; that is, begotten of one of my near kindred, viz., her father. Thus “they declared their sin as Sodom, they hid it not,” Isa 3:9 but gloried in their shame. It is as hard to come from Sodom, and not taste of the sap of such a soil, as to walk barefaced in the hot sun, and not be tanned.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Moab. Hebrew. from a father.
Fuente: Companion Bible Notes, Appendices and Graphics
am 2108, bc 1896
Moab: This name is generally interpreted of the father; from mo, of, and av, a father.
Moabites: Num 21:29, Num 22:1-41, Num 24:1-25, Deu 2:9, Deu 2:19, Deu 23:3, Jdg 3:1-31, Rth 4:10, 2Sa 8:1-18, 2Ki 3:1-27
Reciprocal: Gen 36:9 – the Edomites 1Ch 19:2 – the children Psa 83:8 – the children Jer 48:1 – Moab
Fuente: The Treasury of Scripture Knowledge
19:37 And the firstborn bare a son, and called his name Moab: the same [is] the father of the {s} Moabites unto this day.
(s) Who as they were born in most horrible incest, so were they and their posterity vile and wicked.