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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.
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Summary
Genesis 19:31 captures the desperate and distorted perception of Lot's two daughters in the immediate aftermath of the cataclysmic destruction of Sodom and Gomorrah. Isolated in a cave and believing themselves to be the sole survivors in their known world, they express a profound concern for the preservation of their family lineage, articulating a perceived necessity that sets the stage for their subsequent morally compromised plan to conceive children through incest with their elderly father.
Context
Literary Context
This verse immediately follows the divine judgment and utter destruction of Sodom and Gomorrah, from which only Lot and his two daughters escaped. Lot's wife, tragically, perished by looking back, becoming a pillar of salt. The narrative transitions from the external catastrophe to the internal moral crisis within Lot's surviving family. Having fled the plains and found refuge in an isolated cave in the mountains (as described in Genesis 19:30), the daughters are entirely cut off from any broader human society or information. This extreme isolation is crucial for understanding their subsequent reasoning and actions, as it fosters a profound sense of being utterly alone and responsible for their family's continuity. The verse serves as the direct prelude and justification, from their perspective, for the incestuous acts that follow in Genesis 19:32-38.
Historical & Cultural Context
In the ancient Near East, the continuation of a family line, especially through male heirs, was of paramount importance. It was not merely a social preference but often carried significant religious, economic, and cultural weight, ensuring the preservation of inheritance, name, and legacy. The fear of a family line "dying out" was a profound anxiety. While the Mosaic Law, which explicitly prohibited incest (Leviticus 18:6-18), had not yet been given, the underlying moral principles against such acts were inherent in God's created order. The daughters' actions, therefore, must be understood within the context of their perceived cultural duty to preserve lineage, coupled with the extreme trauma and isolation they had just experienced. Their geographical isolation in the cave, far from any other settlements, contributed to their skewed perception that no other suitable men remained in the "earth" (meaning their known world or immediate vicinity).
Key Themes
This verse contributes to several overarching themes in Genesis:
The Pervasiveness of Sin and its Consequences
Even after escaping divine judgment, the moral decay and flawed reasoning persist within Lot's family, demonstrating how deeply sin can affect human judgment and lead to further transgression. This echoes the broader narrative of humanity's fall and its ongoing struggle with sin, as seen from Genesis 3 onward.
Human Desperation vs. Divine Providence
The daughters' actions highlight humanity's tendency to resort to desperate, sinful measures when faced with perceived insurmountable obstacles, rather than trusting in God's sovereign plan and provision. Their belief that "there is not a man in the earth" reflects a lack of faith in God's ability to provide a legitimate means for their family's continuation, even in dire circumstances, a theme often contrasted with the faith of Abraham throughout Genesis.
The Importance of Moral Boundaries
While the specific Mosaic laws were yet to come, the narrative implicitly condemns the incestuous acts, underscoring the timeless nature of God's moral standards and the tragic outcomes when they are violated. This foreshadows later legal codes and reinforces the concept of inherent moral order.
Exposition and Analysis
Key Word Analysis
Meaning "the eldest daughter; firstborn." This term specifies the speaker, highlighting her position of responsibility and initiative within the family unit, particularly in a patriarchal society where the eldest often took charge. Her statement reflects a perceived duty to ensure the family's future.
A primitive word meaning "father, in a literal and immediate, or figurative and remote application; chief, (fore-) father." This emphasizes the direct familial relationship and the patriarchal structure within which the daughters operate. Lot's role as the patriarch is central to their concern for lineage.
A primitive root meaning "to be old; aged man, be (wax) old (man)." This word directly addresses Lot's advanced age, which the daughters perceive as a barrier to conventional procreation and a catalyst for their desperate plan. It underscores their immediate concern about the dwindling prospects for their family's continuity through legitimate means.
Meaning "a man as an individual or a male person." The daughters' assertion that "there is not a man" signifies their belief that no suitable male individual exists in their perceived world to fulfill the role of a husband and father through conventional, legitimate means. This word highlights their specific concern for a male partner to ensure lineage.
A primitive root meaning "to go or come (in a wide variety of applications)." In this context, "to come in unto us" is a common biblical euphemism for sexual intercourse, particularly within the context of marriage or procreation. This term clarifies the daughters' intent and what they believe is necessary for the continuation of their family line.
Meaning "a road (as trodden); figuratively, a course of life or mode of action, often adverb." The phrase "after the manner of all the earth" refers to the customary, normal, and morally acceptable way of procreation through marriage. The daughters are lamenting the perceived absence of this conventional "way" or "mode of action."
Verse Breakdown
"And the firstborn said unto the younger"
This opening establishes the dialogue between the two sisters, indicating a shared concern and a collaborative decision-making process. The firstborn takes the initiative, suggesting her leadership and perhaps a greater sense of responsibility for the family's future.
"Our father [is] old"
This clause highlights Lot's advanced age, which the daughters perceive as a critical impediment to the continuation of their family line through conventional means. It implies that Lot is either beyond child-bearing age or unlikely to find a suitable wife to bear children, thus placing the burden of procreation squarely on the daughters.
"and [there is] not a man in the earth to come in unto us after the manner of all the earth"
This is the core of the daughters' perceived dilemma. Their isolation in the cave, following the widespread destruction of the surrounding cities, led them to the grave misconception that no eligible men remained in their known world. The phrase "to come in unto us" is a euphemism for sexual relations, specifically for procreation. "After the manner of all the earth" refers to the normal, customary, and morally acceptable way of having children—through marriage with an unrelated man. They believed this conventional path was no longer an option, prompting their desperate and morally illicit plan to preserve their lineage. This reveals a profound distortion of reality, driven by trauma and extreme isolation.
Literary Devices
The verse primarily employs Euphemism and Hyperbole. The phrase "to come in unto us after the manner of all the earth" is a euphemistic way of referring to sexual relations and marriage for the purpose of procreation, avoiding a more direct or crude expression. This softens the bluntness of their underlying concern. The daughters' statement that "there is not a man in the earth" is a clear example of Hyperbole. While they were indeed isolated and had witnessed immense destruction, it is highly unlikely that all men "in the earth" (meaning their known geographical sphere) had perished. This exaggerated claim underscores their profound fear, desperation, and the distorted perception of reality brought on by their trauma and extreme isolation, setting the stage for their morally compromised actions.
Theological and Thematic Connections
Genesis 19:31 serves as a stark illustration of the dangers of human desperation and a distorted perception of reality, particularly when divorced from faith in divine providence. The daughters, traumatized and isolated, prioritize the preservation of their lineage through human means, even if those means violate inherent moral boundaries. Their belief that "there is not a man in the earth" reflects a profound lack of trust in God's ability to provide a legitimate future, highlighting the human tendency to devise sinful solutions when God's conventional ways appear closed. This narrative implicitly contrasts with the faith of Abraham, who, even when faced with seemingly impossible circumstances (like the command to sacrifice Isaac), trusted in God's provision (Genesis 22:8).
Reflection and Application
Genesis 19:31 offers a sobering reflection on the human condition when confronted with extreme trauma, isolation, and perceived hopelessness. It challenges us to examine how desperation can profoundly distort our perception of reality and lead us to consider, and even execute, actions that violate God's moral standards. The daughters' story is a powerful reminder that while their fear for their lineage was culturally understandable, their chosen solution was not justifiable. For believers, this passage underscores the critical importance of seeking God's guidance and trusting in His sovereign providence, even when circumstances appear utterly bleak and conventional solutions seem non-existent. Our perception, especially when clouded by fear or isolation, can be deeply flawed, necessitating a reliance on God's unchanging character, His moral law, and the wisdom found in His Word and community, rather than our own panicked reasoning. We are called to trust that God can provide a "way" even when we see no "man" or no path forward.
Questions for Reflection
FAQ
Why did Lot's daughters believe there were no other men on earth?
Lot and his daughters had just witnessed the catastrophic destruction of Sodom and Gomorrah, and likely other cities of the plain, which they probably interpreted as a widespread, if not total, judgment on humanity in their immediate region. Their subsequent refuge in an isolated cave, as described in Genesis 19:30, further cut them off from any information about the wider world. This extreme isolation, coupled with profound trauma and a limited worldview, led them to a distorted perception, concluding that all eligible men in their known vicinity had perished, leaving them no conventional means to preserve their family line.
What does "after the manner of all the earth" mean in this context?
This phrase refers to the normal, customary, and morally acceptable way for women to conceive children—through marriage with a man who is not a close relative, thereby continuing the family line legitimately and honorably. By stating "there is not a man in the earth to come in unto us after the manner of all the earth," the daughters were expressing their belief that this conventional, proper method was no longer an option for them due to their perceived isolation and lack of suitable partners. It highlights their perceived inability to follow the established societal norms for procreation.
Does this verse excuse the daughters' subsequent actions?
No, this verse explains the daughters' perceived motivation and the desperate circumstances that led to their plan, but it does not excuse or justify their subsequent actions. While their fear for their lineage was culturally understandable, their solution involved incest, a clear violation of God's moral law, which was later codified in the Mosaic Law (Leviticus 18:6-7). The Bible often narrates events as they happened, including human sin and flawed reasoning, without endorsing them, demonstrating the tragic consequences that arise when individuals act outside of God's revealed will, even in dire situations.
Christ-Centered Fulfillment
While Genesis 19:31 depicts humanity's desperate and sinful attempts to secure a future and lineage in the face of perceived hopelessness, it implicitly highlights the profound need for a divine solution beyond human schemes. The daughters' flawed reasoning and moral compromise underscore humanity's inherent inability to truly secure its future through its own devices, especially when driven by sin and despair. In stark contrast, Christ is the ultimate fulfillment of God's promise to establish a lasting lineage and secure a future for humanity, not through human sin or desperate schemes, but through His perfect obedience, atoning sacrifice, and glorious resurrection. He provides the true "way" (John 14:6), offering spiritual regeneration and an eternal inheritance that transcends earthly lineage and human limitations. Through Him, believers are adopted into God's family (Ephesians 1:5), becoming part of a spiritual lineage that is eternal and incorruptible, perfectly fulfilling God's redemptive plan where human efforts utterly fail and demonstrating that God always provides a perfect "man" and a perfect "manner" for our ultimate salvation and future.