Deuteronomy 32:32 · Bible study
Deuteronomy 32:32 Commentary: Vine of Sodom
Hebrew · 9 what the commentators say
Meaning in one sentence
Study Deuteronomy 32:32: the metaphor of Israel as a vine from Sodom, producing poison grapes and bitter clusters, revealing total corruption and sure judgment.
Research Summary
- Meaning: Israel's sin is so deep-rooted that it is like a vine from Sodom, producing poison grapes and bitter clusters, actions that are harmful and deserving of judgment.
- Key words: vine (gefen, H1612), poison (rosh, H7219), bitter (merorah, H4846), Sodom (H5467), Gomorrah (H6017).
- Main debate: Whether Moses refers to an actual poisonous plant near the Dead Sea or the entire metaphor is purely symbolic. Both readings support the same moral point.
- Theological theme: Sin is not just moral failure but a total corruption of human nature that produces deadly fruit, making divine judgment certain and necessary.
- Best use: A sobering call to self-examination, reminding covenant people that external belonging does not guarantee fruitfulness; only a new root in Christ can change the harvest.
Translation Comparison
BSB Berean Standard Bible 2020
But their vine is from the vine of Sodom and from the fields of Gomorrah. Their grapes are poisonous; their clusters are bitter.
WEB World English Bible 2000
For their vine is of the vine of Sodom, of the fields of Gomorrah. Their grapes are poison grapes. Their clusters are bitter.
KJV King James Version 1769
For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter:
ASV American Standard Version 1901
For their vine is of the vine of Sodom, And of the fields of Gomorrah: Their grapes are grapes of gall, Their clusters are bitter:
YLT Young's Literal Translation 1898
For of the vine of Sodom their vine is , And of the fields of Gomorrah; Their grapes are grapes of gall--They have bitter clusters;
Darby Darby Bible 1890
For their vine is of the vine of Sodom, And of the fields of Gomorrah: Their grapes are grapes of poison, Bitter are their clusters;
Douay-Rheims Douay-Rheims Bible 1899
Their vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter.
Translations in other languages (10 available)
Porque de la vid de Sodoma es la vid de ellos, y de los sarmientos de Gomorra: las uvas de ellos son uvas ponzoñosas, racimos muy amargos tienen.
Porque da vide de Sodoma é a vide deles, E dos sarmentos de Gomorra: As uvas deles são uvas venenosas, cachos muito amargos têm.
Mais leur vigne est du plant de Sodome
Denn ihr Weinstock ist vom Weinstock zu Sodom und von dem Acker Gomorras; ihre Trauben sind Galle, sie haben bittere Beeren;
Want hun wijnstok is uit den wijnstok van Sodom, en uit de velden van Gomorra; hun wijndruiven zijn vergiftige wijndruiven; zij hebben bittere bezien.
ma la loro vigna vien dalla vigna di Sodoma e dalle campagne di Gomorra; le loro uve son uve avvelenate, i loro grappoli, amari;
Albowiem z macicy Sodomskiej macica ich, i z latorośli Gomorskich jagody ich, jagody jadowite, grona ich gorzkie.
Ибо виноград их от виноградной лозы Содомской и с полей Гоморрских; ягоды их ягоды ядовитые, грозды их горькие;
他們的葡萄樹 是所多瑪 的葡萄樹，蛾摩拉 田園所生的；他們的 葡萄 是毒 葡萄，全掛 都是苦的。
For their vine is the vine of Sodom, from the fields of Gomorrah: their grapes are the grapes of evil, and the berries are bitter:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 32:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse uses the metaphor of a vine to expose Israel's total moral corruption. Calvin states Moses “inveighs against their corrupted morals and obstinate disposition,” not their deserved punishment. Adam Clarke explains that “by the vine the inhabitants are signified” and “their grapes, their actions, are gall and wormwood.” Matthew Henry calls the people “degenerated and become like the vine of Sodom,” with principles and practices “all corrupt and abominable.” Wesley adds that “their fruits are loathsome to God, mischievous to others, and at last pernicious to themselves.” The original language sharpens this: the grapes are called rosh (poison or gall, H7219), and the clusters are merorah (bitter, H4846), the same root used in Deuteronomy 29:18 for a “root that produces bitter poison.” The vine imagery echoes Isaiah 5 and Jeremiah 2, where God looks for good fruit but finds wild grapes. The consensus is clear: Israel’s sin is not superficial but runs to their very roots; they are a people whose produce is deadly.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse uses the metaphor of a vine from Sodom to assert that Israel’s sin is not superficial but deeply rooted, producing actions that are poisonous and bitter, which makes God’s judgment both just and certain.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The vine as a metaphor for Israel | All traditions agree the vine represents Israel and the grapes represent their moral actions and character. | Some interpret the vine as exclusively Israel (Calvin, Clarke, Wesley), while others (Gill) see it as a type of the apostate church. Both agree on the metaphor's force. |
| Reference to the Dead Sea fruit | Commentators agree that a fruit growing near the Dead Sea region, known as 'Lot's Sea Orange,' fits the description, appearing attractive but being useless or poisonous inside. | Jamieson-Fausset-Brown and Clarke treat this as likely the literal referent; others (Calvin) emphasize the metaphor regardless of whether a specific plant is in view. |
| The purpose of the verse | All see this as explaining why God's judgment on Israel is justified: their total corruption leaves no alternative. | Some (Matthew Henry, Wesley) read it as a warning still open to repentance; others (Gill) see it as a final description of those already abandoned to judgment. The song as a whole (vv.36, 43) includes return and mercy. |
Historical & Cultural Context
The verse stands in the Song of Moses (Deuteronomy 32), a prophetic indictment sung by Moses before Israel enters the land. The song warns of future apostasy and the covenant curses that will follow. In verses 28, 35, God explains why He will judge His people: they lack understanding (v.28), and their “rock” is not like their Rock (v.31). Verse 32 then gives the root cause, they are a vine from Sodom and Gomorrah.
The reference to Sodom and Gomorrah carries the weight of Genesis 19: those cities were destroyed for their heinous sin. The “vine of Sodom” likely alludes to a plant known around the Dead Sea. Jamieson-Fausset-Brown describes a fruit the Arabs call “Lot’s Sea Orange,” bright yellow and tempting in appearance, but when struck it explodes into dust and fiber. Adam Clarke notes that grapes from the region near the Asphaltites (Dead Sea) were “acrid, disagreeable, and deleterious.” This fruit matches the metaphor: external attractiveness masking inner worthlessness and poison.
Isaiah and Jeremiah later use similar vineyard imagery: God plants a choice vine but it yields wild grapes (Isaiah 5:2,4); the noble vine becomes a degenerate foreign vine (Jeremiah 2:21). Moses goes further: Israel is not a degenerate vine but one originating from Sodom itself. The charge is not mere unfruitfulness but deadly, poisonous fruit. In the ancient Near East, a vine producing poison was unnatural and signaled a fundamental corruption of nature. That is Israel’s spiritual condition, so corrupted that their very essence yields only bitterness and death. The certainty of judgment follows: if even Sodom was destroyed, how much more a covenant people bearing Sodom’s fruit?
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts. Translations differ in rendering rosh (H7219): KJV and ASV have “grapes of gall,” while WEB, BSB, and Darby have “poison grapes.” This reflects the word’s semantic range, gall, venom, or poison, without changing the meaning.
Reception History
The verse has been read through the lens of the vineyard metaphor in Isaiah 5 and Jeremiah 2. Early church writers like Jerome used it to warn against false teachers whose doctrine looks attractive but is spiritually poisonous. During the Reformation, Calvin applied it to the corruption of the visible church when it departs from God. Matthew Henry and Wesley made it a pointed warning against national apostasy. In hymns, the phrase “grapes of gall” sometimes appears to describe the bitter taste of sin, though the verse itself is rarely quoted directly. Modern preachers often pair it with Jesus’ words in Matthew 7: that a bad tree cannot bear good fruit, and every tree that does not bear good fruit is cut down.
Preaching This Verse
Three-point outline
- The source of corruption: “Their vine is of the vine of Sodom.” Israel’s sin is not accidental but rooted in a lineage of rebellion. They resemble Sodom in character, as if grafted from it. This challenges any assumption that covenant status prevents spiritual decay.
- The fruit of sin: “Their grapes are poison grapes. Their clusters are bitter.” Individual actions and corporate efforts alike produce poison and bitterness. Sin is not neutral; it harms the sinner, others, and offends God.
- The certainty of judgment: In context (vv.34, 35), God has laid up this poison “in store,” sealed among His treasures. The day of calamity is at hand. Judgment is not arbitrary; it matches the fruit.
Five-point outline
- Identity: The vine is Israel, God’s planting, yet now alien and hostile.
- Origin: Their source is Sodom and Gomorrah, not God’s vineyard but the world’s rebellion.
- Fruit: Grapes of poison (rosh) and clusters of bitterness (merorah). The fruit is consistent with the root.
- Taste: The wine of their deeds is serpent venom (v.33). What looks appealing brings death.
- Harvest: God’s judgment gathers what they have sown. The day of their calamity “rushes at them” (v.35).
Illustration hooks
- A gardener plants a vineyard expecting sweet grapes, but every vine yields inedible, bitter berries. He must uproot the whole field.
- Beautiful fruit on a tree that, when bitten, is instantly bitter and causes sickness. The beauty is a lie; the reality is poison.
- Family stories of a person who, despite good opportunities, repeatedly makes choices that harm everyone around them. Eventually others stop hoping for change.
Questions your congregation is asking
- Does this verse mean some people are so corrupt they can never change?
- Is this just about ancient Israel, or does it describe every human heart apart from grace?
- How do I know if my life is producing poison or good fruit?
Leading a Discussion
This verse forms part of the Song of Moses, a courtroom-style accusation against Israel. The metaphor is harsh: a vine from Sodom, grapes of poison, clusters of bitterness. As you discuss, remember that the song is meant to provoke self-examination and return to God, not despair. The goal is to see the depth of sin so the grace of God in the new covenant shines brighter.
Discussion questions
- Read Deuteronomy 32:28, 35 aloud. What words and images strike you as strongest? Why?
- “Their vine is of the vine of Sodom.” In what way does a person or a community ‘inherit’ a sinful nature? How does the Bible describe this (e.g., Psalm 51:5, Ephesians 2:1, 3)?
- What is the difference between “grapes of poison” (individual acts) and “clusters that are bitter” (corporate or united actions)? Can you give a biblical or contemporary example of each?
- Verse 33 says their wine is the “poison of serpents.” How does Jesus’ teaching about the tree and its fruit (Matthew 7:15, 20) connect to this Old Testament background?
- If God is the vinedresser (Isaiah 5, John 15), what does He do with a vine that consistently produces poison? How does grace interrupt the cycle described here?
- How could this verse be used as a warning without creating hopelessness? What does the surrounding song (vv.36, 43) add about God’s final intentions for His people?
- In what area of your life might you be producing “poison” without realizing it? How can your group help you bear better fruit?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 29:18 | lest there should be among you man, woman, family, or tribe whose heart turns away today from Yahweh our God, to go to serve the gods of those nations; lest there should be among you a root that produces bitter poison; |
| Isaiah 1:10 | Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah! |
| Isaiah 5:4 | What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes? |
| Jeremiah 2:21 | Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me? |
| Lamentations 4:6 | For the iniquity of the daughter of my people is greater than the sin of Sodom, which was overthrown as in a moment. No hands were laid on her. |
| Ezekiel 16:45 | You are the daughter of your mother, who loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite, and your father an Amorite. |
| Ezekiel 16:51 | Samaria hasn’t committed half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done. |
| Matthew 11:24 | But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the vine and grapes as symbols for the people and their moral conduct, drawing on the vineyard imagery from Isaiah. He suggests Moses alludes to the notoriously bitter, poisonous grapes that grew near the Dead Sea where Sodom once stood, illustrating the complete corruption of the Jews’ actions.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible School interpreter argues that the verses describing a senseless, demoralized people refer not to Israel but to their arrogant enemies. This reading gives the warning about God abandoning them a different meaning: it explains how the foes could be scattered despite their strength.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that the people's sin does not originate from God's planting but from the corrupt source of Sodom and Gomorrah. Their deeds are therefore not good grapes but bitter gall, showing the depth of their spiritual corruption and the justice of the coming judgment.
Gill's Exposition of the Bible Baptist 1748
Gill reads this as a prophecy of the Roman apostate church, which revived Jewish errors about salvation by works and added the abominable sins of Sodom. Its outwardly fair religion, like Gomorrah's fruit, crumbles to ashes when examined. Its countless members and man-made ordinances yield only bitter, oppressive deeds.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies a specific fruit, sometimes called Lot's Sea Orange, as the likely reference for the vine of Sodom. Its bright yellow clusters look appealing when ripe, but striking them reveals only skin and fiber, like an exploding puffball.
Lange's Commentary Reformed 1857
Lange treats the song as a prophetic self-revelation of Jehovah, framed as a dialogue between God and Moses. He sees it as the prototype of all prophecy, a theodicy that moves from Israel's apostasy to final judgment on all enemies, ending with mercy for the true Israel and the nations.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the surprising turn from judgment to mercy as driven by God's concern for His own honor. God withholds full destruction not because Israel deserves it, but to keep the enemy from boasting that their own power, not the Lord, defeated His people. This restraint reveals that God takes no pleasure in punishing sinners.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the fallen state of God's people is the reason for their punishment. Once a choice vine planted by God, they have turned into the corrupt vine of Sodom. Their bitter fruits are loathsome to God, harmful to others, and will ultimately destroy themselves.