Catholic Commentary
Lot and His Daughters: The Origins of Moab and Ammon (Part 2)
38The younger also bore a son, and called his name Ben Ammi. He is the father of the children of Ammon to this day.
Genesis 19:38 concludes the etiological account of the Ammonites' origin, reporting that Lot's younger daughter bears a son named Ben-Ammi, meaning "son of my people," whom she presents as the ancestor of the Ammonite people. The phrase "to this day" anchors this mythic origin story to the historical reality of the Ammonite nation known to ancient Israel.
A nation born from incest and moral ruin enters God's story anyway—proving that shameful origins don't disqualify you from redemption.
At the moral level, the birth of Ben-Ammi illustrates how the consequences of moral failure ripple outward across generations and even across civilizations. A single night of disordered union generates a people whose identity is permanently marked by that origin. St. John Chrysostom (Homilies on Genesis, Homily XLIV) uses this passage to underscore the gravity of drunkenness: had Lot not been intoxicated, the transgression could not have occurred. The spiritual physician must, Chrysostom argues, attend both to the soul and to those habits (like excess wine) that make the soul vulnerable to sin.
The anagogical sense points forward: even from a compromised origin, God draws nations into the orbit of His redemptive purposes. Ruth the Moabitess — ancestor of David and, through David, of Christ — is the supreme example of this providential reclamation (Ruth 1:4; 4:21–22; Matt 1:5–6). The Ammonites, too, are not outside God's reach: Naamah, the Ammonite wife of Solomon, is the mother of Rehoboam (1 Kings 14:31), placing Ammonite lineage even in the Davidic succession.
Catholic theology holds that God's providential governance of history works through and despite human sinfulness — what the tradition calls God's permissive will and His capacity to draw good from evil (ex malo bonum). The Catechism teaches: "God is in no way, directly or indirectly, the cause of moral evil. He permits it, however, because he respects the freedom of his creatures and, mysteriously, knows how to derive good from it" (CCC §311).
The birth of Ben-Ammi and the Ammonite nation is a concrete historical instance of this principle. Conceived in incest and moral ruin, the Ammonites nonetheless enter the stage of salvation history as real persons bearing the image of God (imago Dei, CCC §1700). The Deuteronomic legislation (Deut 23:3) excludes Ammonites from the assembly of Israel "to the tenth generation," a judgment that acknowledges the gravity of their origins and their later hostility — yet even this exclusion is not absolute condemnation.
St. Augustine's meditation on the two cities (De Civitate Dei, Book XVI) is instructive: the nations born of Lot's daughters dwell on the margins of the City of God — neither fully within the covenant nor utterly outside Providence's reach. This reflects the Catholic understanding of the universal scope of Christ's redemption: the Church proclaims that God "desires all people to be saved and to come to the knowledge of the truth" (1 Tim 2:4; cf. Lumen Gentium §16), even those whose origins are shadowed by sin.
The passage also underscores the Catholic teaching on the effects of original sin transmitted through generations — not guilt for others' sins, but a wounded nature and disordered origins that require redemptive grace (CCC §§405–406).
Genesis 19:38 confronts the modern Catholic reader with an uncomfortable truth: many of us carry family histories marked by serious sin, dysfunction, or moral failure. The origins of a nation — or of a family line — do not have to be pure to be redeemable. The temptation is either to deny the disorder in our family history or to be paralyzed by it, as though the sins of parents or ancestors irrevocably define us.
The Catholic response, rooted in this passage and in the whole arc of salvation history, is neither denial nor despair. It is the courage to name the wound honestly — as the sacred text itself does, with striking bluntness — and then to entrust that history to God's redemptive purposes. The Sacrament of Baptism inaugurates precisely this new beginning: "If anyone is in Christ, there is a new creation" (2 Cor 5:17). Family trauma, generational sin, and disordered origins are real, but they are not the final word.
A practical examination: Are there patterns of sin in your family — addiction, violence, broken relationships — that you have been tempted either to minimize or to treat as destiny? Bring them explicitly to prayer, perhaps to the Sacrament of Reconciliation, and ask God to begin in your generation what He began with Ruth: the reclamation of a line marked by darkness for the service of light.
Commentary
Genesis 19:38 — Literal and Narrative Analysis
Genesis 19:38 is the second and concluding verse of a two-verse etiological unit (vv. 37–38) that explains the origins of two Transjordanian peoples well known to ancient Israel: the Moabites and the Ammonites. The verse is structurally parallel to verse 37: the younger daughter, like her older sister, bears a son; the younger names him Ben-Ammi (Hebrew: בֶּן-עַמִּי), a name meaning "son of my people" or "son of my (paternal) kinsman." The older had named her son Moab — "from my father" — with a name that barely concealed the incestuous origin. Ben-Ammi's name, by contrast, is somewhat more veiled; "my people" ('ammi) may be a euphemism for the relationship, though the etiological thrust is unmistakable. The Septuagint renders it similarly, preserving the ethnic identification.
The phrase "to this day" (Hebrew: עַד הַיּוֹם הַזֶּה) is a standard formula of Israelite historiography indicating that the narrator invites the reader — who lives in a world where Ammon is a known, living nation — to make the connection between this ancient birth and the contemporary people they know. It is a narrative seal of historicity and relevance, anchoring myth-like origins to lived social reality.
The narrative context is essential. Lot's daughters, believing themselves the last survivors of a destroyed world (v. 31), act out of a distorted but sincere concern to preserve human life and family lineage. Their father, drunk and unaware (vv. 33, 35), is in no sense an active moral agent in the conception. Patristic commentators were divided: some stressed the daughters' culpability for the deception; others, like St. Ambrose (De Abraham, II), acknowledged the tragic circumstances without condoning the act, noting that their intention — however wrongly executed — was the continuation of the human family rather than mere licentiousness.
The Typological and Spiritual Senses
At the allegorical level, the Church Fathers read Lot's cave as a figure of the fallen human condition separated from the light of Jerusalem (Sodom representing the world's corruption, Zoar representing insufficient refuge). Origen (Homilies on Genesis, Homily V) interprets Lot as a figure of the soul that has escaped the city of sin but has not yet fully ascended the mountain (which represents the higher life of virtue or the Church). The daughters, in this reading, symbolize the lower faculties of the soul that, cut off from divine illumination, seek life-giving union through corrupt means — a warning against trusting human reason or appetite when detached from God.