TRV
See on the biblical-era map
Study This Verse
Commentary on Genesis 19 verses 30–38
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.
And the elder said to the younger: Our father is old, and there is no man on earth to come in to us after the manner of all the earth; come, let us make him drink wine, and lie with him, that we may preserve seed from our father. And it was related how the daughters of Lot, by making him drunk with wine, lay with him, and conceived and bore Moab and Ammon, the patriarchs of the Moabites and the Ammonites. This story indeed seems to be against the natural custom of human conception, but it cannot be doubted as a fact, because such great authority reports it to have happened. Lot can be seen as excusable, because he suffered such a crime of incest unknowingly rather than committed it; but he is not excused in that, forgetting the recent extermination of the impious, he indulged in wine so much that he could not perceive what was being done to him. The daughters also seem excusable, because they did not commit incest with their father due to lust; but because they believed no men were left on earth, thinking all had been consumed by the same fiery punishment; and they suspected that just as after the flood the human race was restored through the three sons of Noah and as many daughters-in-law, now through themselves and their father, who alone had survived the fires, it must be restored anew; thus they thought it should be done rather in sleep, lest the father, knowing such a marriage, would shun and reject it in scorn. So they can thus seem excusable, for they believed they were performing an act of obedience to divine disposition; but they are not excused in that they neither sought the will or counsel of their father in such a matter, nor waited for time to pass until they could learn more certainly what had happened regarding the human race throughout the earth. In a moral sense, we can understand from this event that no state of earthly habitation, however exalted it may appear, can be free from the contagion of tempting guilt. For behold, the blessed Lot escaped the stinking flames of Sodom, avoided the ruin of the equally sinful city of Zohar, and ascended the peak of a mountain; but where you might think him positioned in the lofty summit of virtues, there you see him, by night, drunk and suddenly defiled by his daughters, because it often happens that those who have conquered other temptations of vice through the enlightenment of heavenly grace, again succumb weakly to others through the inertia of their own weakness. For the assistance of angelic guidance signifies heavenly aid by which we are freed from the dangers of sin; while the daughters of blessed Lot represent even the carnal thoughts of exalted men, which by neglect sometimes subdue them; so that from a pious heart an unworthy word or deed, like nefarious offspring, is conceived. Nor is it to be doubted that the sons born to Lot by his daughters, who begot Gentile peoples and alien to the faith of their father, represent those works of the saints which do not pertain to the rule of holiness, but rather to the depravity of the wicked; such was the adultery of David, the arrogance of King Hezekiah, the rash march of King Josiah to the battle in which he would perish and subsequently betray the Davidic kingdom to enemies; and then the denial of the most blessed prince of the apostles. The times so often correspond with events; for Lot, who had been rescued from Sodom at dawn, was drunk and deceived at night, because of course what saves us from dangers is the grace of God illuminating us; what makes us relapse into vices is our own blindness and weakness. Moab and Ammon are born of Lot's daughters, who also signify sins, as testified by that law's commandment which says: The Moabite and Ammonite shall not enter into the Church of the Lord until the third and fourth generation, and forever, because errors and vices, as we said, of the elect are by no means counted among the virtues by which the Church is perfected and adorned, but are rather covered by an abundance of good works so as not to appear. But the names of Lot's sons, the first of whom is interpreted as "from the father," and the second "my people," are fittingly applied to the nature of vices; which I find divinely implanted not from the Creator God in us, but originating from the first cause of our condition. I call Ammon also "my people," because this also pertains to me, and I recognize that it is not to be ascribed to the Creator of natures. Behold it should be noted that the people are properly interpreted as merosus (rebellious). My people are called Ammon even if this too does not differ from the significance of sins. For just as we should rejoice in the fruit of virtues that are given to us by the Lord, so it is necessary that we be pricked with salutary sorrow at the emergence of vices, which is known to arise from the corruption of our nature. And these are indeed the sons of Lot conceived in incest. But Isaac, who was born of the promise and is interpreted as Joy, designates the grace of virtues.
Continue studying Genesis 19:32 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 19:32 records the morally reprehensible and desperate scheme conceived by Lot's two daughters. Believing themselves to be the sole survivors of a catastrophic divine judgment and isolated from all other humanity, they conspired to intoxicate their father and engage in incestuous relations with him. Their stated motivation was to "preserve seed of our father," driven by the profound ancient Near Eastern cultural imperative to continue the family lineage and prevent its perceived extinction.
CONTEXT
EXPOSITION AND ANALYSIS
The verse lays bare the daughters' calculated and disturbing plan, born out of extreme circumstances and a warped sense of necessity.
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Genesis 19:32 employs several significant literary devices. The most prominent is Euphemism, particularly in the phrase "lie with him," which delicately yet clearly conveys the act of sexual intercourse without explicit vulgarity. This euphemism is common in biblical narratives when describing sensitive or illicit sexual acts. There is also a strong element of Irony present; the daughters' desperate attempt to "preserve seed" through an act of profound moral corruption ultimately leads to the birth of the Moabites and Ammonites, nations that would later become adversaries of Israel, the very people through whom God's chosen "seed" would come. This creates a stark Contrast between the sanctity and order of God's creation and the chaotic, sinful actions of humanity. Furthermore, the entire episode serves as a Foreshadowing of the ongoing struggle between human sin and God's redemptive plan, demonstrating that even the most depraved acts cannot ultimately thwart divine purposes, though they bring severe consequences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 19:32 is a stark and uncomfortable passage, yet it offers profound theological insights into the human condition and God's interaction with a fallen world. It vividly illustrates the depths of human sin and the capacity for moral compromise, even among those who have just witnessed divine judgment and experienced miraculous deliverance. Faced with perceived hopelessness and extreme trauma, the daughters resorted to a grave sin, demonstrating how desperate circumstances can distort moral reasoning and lead to actions that violate fundamental divine and natural laws. This account underscores that salvation from physical destruction does not automatically equate to moral purity or spiritual redemption, revealing the pervasive nature of sin that affects even the 'righteous' (like Lot) and his family.
REFLECTION AND APPLICATION
While Genesis 19:32 describes a profoundly sinful act, it offers timeless insights into the human condition and serves as a powerful cautionary tale. It reveals the devastating impact of sin and judgment on human behavior, illustrating how even in moments of extreme despair, individuals can resort to desperate and morally reprehensible measures. This passage underscores the critical importance of maintaining a steadfast trust in God's sovereign provision and guidance, even when circumstances seem dire or hopeless. It reminds believers that true hope, moral grounding, and ethical discernment are found not in human schemes or distorted reasoning, but in divine wisdom, unwavering faith, and adherence to God's revealed will, especially when faced with overwhelming challenges, trauma, or a sense of isolation. It challenges us to consider how we respond when our perceived options are limited, and whether we will allow despair to lead us away from God's righteous path.
Questions for Reflection
FAQ
Why did Lot's daughters believe they were the last people on earth?
Answer: After witnessing the complete and devastating destruction of Sodom and Gomorrah, and having fled to a cave in the mountains, Lot's daughters likely felt utterly isolated and believed themselves to be the last surviving humans in their known world. Their perception was probably limited to their immediate vicinity, and the scale of the devastation they had just witnessed, coupled with the trauma of losing their home and mother, may have led them to believe that all other human life had been extinguished. This extreme trauma and isolation likely distorted their reasoning, leading to their desperate conclusion that perpetuating their father's lineage was solely dependent on them.
Does the Bible condone the actions of Lot's daughters?
Answer: No. The Bible records the actions of Lot's daughters with unflinching honesty, but it does not condone them. While the immediate passage does not contain an explicit statement of condemnation, the broader biblical narrative consistently portrays incest, drunkenness, and deception as sinful. The unvarnished portrayal serves to reveal human depravity and the consequences of sin, not to endorse the actions themselves. Furthermore, the subsequent history of the Moabites and Ammonites, born from these unions (Genesis 19:37-38), often shows them in antagonistic relationships with Israel, suggesting divine disapproval of their origins and the ongoing consequences of their founders' sin.
What is the significance of "preserving seed" in ancient culture?
Answer: In ancient Near Eastern societies, the continuation of a family's lineage, or "preserving seed," was of paramount importance. It was not merely a matter of personal desire but a cultural and often religious imperative. Having offspring ensured the perpetuation of the family name, the inheritance of property, the continuation of ancestral memory, and the fulfillment of social obligations. To die without descendants was considered a great tragedy, as it meant the extinction of one's line and legacy. This deep-seated cultural value, while understandable, was tragically twisted by Lot's daughters into a justification for a grave sin, highlighting how even legitimate cultural pressures can be perverted in moments of desperation.
CHRIST-CENTERED FULFILLMENT
Genesis 19:32, though a dark passage detailing human sin and moral depravity, ultimately points to the profound necessity of Christ and the perfect righteousness He embodies. This account of incestuous acts, born out of despair and distorted reasoning, starkly highlights humanity's desperate need for a redeemer. It underscores that even those who escape physical judgment, like Lot's family from Sodom, remain captive to the pervasive power of sin, incapable of truly saving themselves or establishing a righteous lineage through their own efforts. The narrative, by exposing the depth of human brokenness and the futility of self-devised solutions, implicitly magnifies the grace and perfect righteousness found only in Jesus Christ. He alone offers true deliverance from sin's bondage, not through human schemes or fleshly desires, but through His atoning sacrifice (2 Corinthians 5:21). Through faith in Him, believers are granted a new, spiritual lineage, becoming children of God (John 1:12) and heirs according to the promise (Galatians 3:29). This stands in stark contrast to the morally compromised origins of Moab and Ammon, demonstrating that God's redemptive plan for humanity is fulfilled not through human sin, but through the perfect Son, Jesus Christ, the ultimate "seed" who brings life and righteousness (Romans 5:17).