Commentary on Genesis John Calvin
JOHN CALVIN
35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
35. Et potum dederunt etiam nocte ipsa patri suo vinum: et surrexit minor, et dormivit cum eo: nec cognovit quando dormivit ipsa, nec quando surrexit ipsa.
36. Thus were both the daughters of Lot with child by their father.
36. Et conceperunt duae filiae Lot de patre suo.
37. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.
37. Et peperit primogenita filium, et vocavit nomen ejus Moab: ipse est pater Moab usque ad diem hanc.
38. 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.
38. Et minor etiam ipsa peperit filium, et vocavit nomen ejus Ben — Hammi: ipse est pater filiorum
Hammon usque ad diem hanc.
1. And there came two angels to Sodom. The question occurs, why one of the three angels has suddenly disappeared, and two only are come to Sodom? The Jews (with their wonted audacity in introducing fables) pretend that one came to destroy Sodom, the other to preserve Lot. But from the discourse of Moses, this appears to be frivolous: because we shall see that they both assisted in the liberation of Lot. What I have before adduced is more simple; namely, that it was granted to Abraham, as a peculiar favor, that God would not only send him two messengers from the angelic host, but that, in a more familiar manner, he would manifest himself to him, in his own Son. For (as we have seen) one of the messengers held the principal place, as being superior to the others in dignity. Now, although Christ was always the Mediator, yet, because he manifested himself more obscurely to Lot than he did to Abraham, the two angels only came to Sodom. Since Moses relates, that Lot sat in the gate of the city about evening, many contend that he did so, according to daily custom, for the purpose of receiving guests into his house; yet, as Moses is silent respecting the cause, it would be rash to affirm this as certain. I grant, indeed, that he did not sit as idle persons are wont to do; but the conjecture is not less probable, that he had come forth to meet his shepherds, in order to be present when his sheep were folded. That he was hospitable, the courteous