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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.
After these things now that well-known story is related in which it is written that Lot’s daughters cunningly lay with their father by stealth. In this matter I do not know if anyone can so excuse Lot as to free him from sin. Nor again do I think he should be so accused that he ought to become party to such serious incest. For I do not find him to have plotted against or to have violently snatched away the chastity of his daughters but rather to have been the victim of a plot and cunningly ensnared. But neither would he have been ensnared by the girls unless he could have been inebriated. Thus he seems to me to be found partly culpable and partly excusable. For indeed he can be excused because he is free of the offense of concupiscence and pleasure, and because he is shown neither to have wished nor to have consented to those wishing. But he is at fault because he could be trapped, because he indulged in wine too much, and this not once, but he did it a second time.For instance, even Scripture seems to me to make excuse for him in a certain manner when it says, “For he did not know when he slept with them and when he arose.” This is not said of the daughters, who intentionally and cunningly deceive their father. He, however, was so senseless from wine that he did not know that he lay with his older daughter or with the younger.
Hear what drunkenness does. Hear what an outrage intoxication produces. Hear and beware, you who do not hold that evil to be a fault but practice it. Drunkenness deceives him whom Sodom did not deceive. He whom the sulphurous flame did not burn is burned by the flames of women.
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SUMMARY
Genesis 19:34 records the second night of Lot's daughters' desperate and morally compromised plan to ensure the continuation of their family line. Believing themselves to be the last surviving family unit after the destruction of Sodom and Gomorrah, the elder daughter instructs her younger sister to intoxicate their father, Lot, and lie with him, mirroring her own actions from the previous night. This verse starkly illustrates the profound moral decay and extreme measures taken in a perceived crisis, leading to the tragic and ignoble origins of the Moabite and Ammonite nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Genesis 19:34 employs several literary devices to convey its profound message. Foreshadowing is evident in the daughters' stated motivation to "preserve seed," as the subsequent verses (Genesis 19:37-38) explicitly detail the birth of Moab and Ammon, whose descendants would become significant adversaries to Israel. This act, born of desperation, sets the stage for future conflict, demonstrating the long-term consequences of moral compromise. There is also a profound Irony in the daughters' actions: in their attempt to "preserve life" (their lineage), they engage in acts that deeply corrupt and degrade human morality, effectively "killing" their own ethical standing and bringing forth a lineage marked by ignominy. Furthermore, the passage highlights Moral Decline, tracing the trajectory of Lot's family from their proximity to the depravity of Sodom to their own engagement in incest. The daughters, having witnessed the destruction of a wicked city, ironically resort to a form of wickedness themselves, illustrating how exposure to sin, even as victims, can desensitize and corrupt.
THEOLOGICAL AND THEMATIC CONNECTIONS
This challenging passage serves as a stark theological commentary on human depravity and the dangers of allowing perceived necessity to override divine commands. While the daughters' motivation to preserve their family line was culturally understandable, their chosen means—incest, deception, and intoxication—were a profound violation of God's moral order. The narrative underscores that human desperation, when untempered by faith in God's sovereign provision, can lead to catastrophic moral failure. It powerfully illustrates the principle that the end does not justify the means, and that even noble intentions cannot sanctify sinful actions. The tragic outcome of this episode, the birth of the Moabite and Ammonite nations, who would later become persistent adversaries of Israel, serves as a sobering reminder of the long-term, often intergenerational, consequences of sin and moral compromise.
REFLECTION AND APPLICATION
Genesis 19:34 forces us to confront the uncomfortable realities of human sin and the devastating impact of moral compromise, particularly in moments of extreme pressure or perceived crisis. It challenges us to examine our own responses when faced with seemingly insurmountable obstacles or when our deepest desires (like the desire for family or legacy) appear threatened. The daughters' actions, born of desperation and a lack of faith in God's broader plan, serve as a potent warning against allowing circumstances to dictate our ethics. We are called to trust in God's sovereignty and provision, even when our human solutions seem impossible or when the path of righteousness appears to lead to an undesirable outcome. This narrative underscores that true life and lasting legacy are found not in human contrivance or sinful expedience, but in faithful adherence to God's righteous standards. It compels us to ask if we are willing to compromise our values for perceived security or benefit, and reminds us that the long-term consequences of sin always outweigh any immediate perceived gain.
Questions for Reflection
FAQ
Why did Lot's daughters believe they were the only people left to preserve seed?
Answer: After witnessing the cataclysmic destruction of Sodom and Gomorrah and the loss of their mother, who became a pillar of salt, Lot and his daughters fled to a cave. In their isolated state, cut off from other communities and having just experienced such widespread devastation, they likely believed that their immediate world had been utterly wiped out. This profound sense of desolation and the absence of any other viable marriage prospects led them to conclude, albeit mistakenly, that they were the last remaining family unit capable of continuing their lineage. Their perception, though not literally accurate for the entire world, was real within their immediate, traumatized experience.
Was Lot culpable in the incestuous acts?
Answer: The biblical text explicitly states that Lot was unaware of the incestuous acts because his daughters made him drink wine until he was intoxicated on both nights ("he perceived not when she lay down, nor when she arose," Genesis 19:33). Therefore, he was not complicit in the planning or execution of the scheme. However, his drunkenness indicates a significant lapse in judgment and self-control, and the overall situation reflects a spiritual and moral decline in his household, perhaps influenced by their prolonged exposure to the depravity of Sodom. While not actively participating in the sin, his state of inebriation made him vulnerable and allowed the daughters' plan to succeed.
Why is such a morally disturbing story included in the Bible?
Answer: The Bible, as a divinely inspired text, does not shy away from depicting the full spectrum of human depravity and the consequences of sin, even among those connected to God's covenant people. This story serves multiple crucial purposes: it illustrates the pervasive nature of sin and its capacity to corrupt, even after divine judgment; it explains the ignoble origins of the Moabite and Ammonite nations, who later became significant adversaries of Israel and were excluded from the assembly of the Lord (Deuteronomy 23:3-6); it highlights the stark contrast between human desperation and God's faithful provision; and ultimately, it underscores humanity's profound need for divine guidance, grace, and redemption, pointing to the necessity of a righteous lineage that would eventually lead to the Messiah.
CHRIST-CENTERED FULFILLMENT
While Genesis 19:34 depicts a profound human failure and a desperate, unholy attempt to "preserve seed," it implicitly highlights the absolute necessity of God's sovereign and pure plan for preserving a righteous lineage. The daughters' actions, born of fear and human contrivance, stand in stark contrast to God's covenant promise to Abraham that through his "seed" all the nations of the earth would be blessed (Genesis 12:3). This divinely ordained "seed" would not be preserved through human sin or manipulation, but through God's miraculous intervention and faithfulness, culminating in the person of Jesus Christ. As the true "seed" of Abraham (Galatians 3:16), Christ is the one who truly "preserves" humanity, not through a physical lineage born of sin, but through His perfect life, atoning death, and resurrection. He offers a spiritual lineage and eternal life to all who believe, fulfilling the promise of a blessed posterity that far transcends any earthly, biological continuation, and establishing a new, holy family of God (John 1:12-13).