If he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; and if he rescued Lot, a righteous man, who was distressed by the depraved conduct of the lawless (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard) — if this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment. (2 Peter 2:6-9)
In recent years, I have learned the importance of reading all the Scriptures as being about Christ, since that is who Christ himself taught they are about. If we are reading them as being about anything other than Christ, we are not yet reading them as Scripture, and it is only in their testimony concerning Jesus Christ that they bear trustworthy witness (see my article, Intention and Inerrancy).
As I have written about this, some have asked about where and how we may find Christ in various Scripture passages. Recently, I was asked about where Christ is in the story of Lot and the cities of Sodom and Gomorrah, in Genesis 19?
One of the important features of this narrative is that it follows after the narrative of Abraham’s hospitality (xenophilia, love for the stranger) to the three mysterious, angelic figures who represent the Lord in Genesis 18. Both narratives are about hospitality, and in them, both Abraham and Lot show hospitality to angels without realizing who they are. As the author of Hebrews reminds us, “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2).
It is for Lot’s hospitality that Second Peter 2:7-8 deems Lot a righteous man. That certainly seems strange, even offensive, to us when we recall that Lot offered his daughters to the men of Sodom, so to protect the strangers from the mob. In the light of Christ, it is an act for which there is no excuse, and neither Second Peter nor the Church Fathers defend it. But it is not that particular act for which Lot was considered “righteous.” Rather, it was because of the anguish and vexation he felt over the debauched and lawless behavior of the city’s inhabitants toward the strangers, his guests.
Lot’s righteousness is seen in his reception of the strangers. He sat outside the gate at evening, watching for them, then watched out for them once they were in the city, defending them as best he knew (though that was woefully inadequate). In the end, however, it was these two angelic strangers who rescued Lot and his daughters, leading them out of the city before destruction came.
But where is Christ in all this? Well, for one thing, Second Peter uses Lot as an example of the righteous, for he was “a righteous man,” in anguish over the debauched, depraved behavior of the wicked, and “tormented in his righteous soul by the lawless deeds he saw and heard.” The argument here is that if the Lord rescued Lot, “then the Lord knows how to rescue the godly from their trials” (2 Peter 2:9). Christ is not only the Righteous One but is also the Rescuing One.
We may also see Christ as the Hospitable One. Hospitality has always been an important matter with God. To receive the stranger in the land was to receive the Lord; to turn away the stranger was to turn away the Lord. Lot showed hospitality to the two angelic strangers, and so towards the Lord; the men of Sodom failed to show any hospitality but only depraved hostility toward them. Christ has come into the world to reveal the hospitality of God toward us.
At this point, we might think of our Lord’s “Parable of the Sheep and the Goats,” in Matthew 25:31-46, where Christ commended the nations that showed hospitality to the stranger, because in receiving with kindness the “least of these,” they were actually, by their kindness, receiving Christ himself. And those who neglected the stranger were rejecting Christ himself.
Even more, we see that Christ himself showed the hospitality of God even to the publicans and prostitutes, sitting and eating with sinners. This was much to the consternation of the Scribes and Pharisees, and it was in response to this that Christ told the parable of the Lost Sheep, the Lost Coin, and the Lost Son (Luke 15).
As for Sodom itself, this was not the end of their story, for there is an interesting passage in Ezekiel that shows what would become of them:
Your older sister was Samaria, who lived north of you with her daughters, and your younger sister, who lived south of you, was Sodom with her daughters. Have you not copied their behavior and practiced their abominable deeds? In a short time you became even more depraved in all your conduct than they were! As surely as I live, declares the Sovereign LORD, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.
See here – this was the iniquity of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help the poor and needy. They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. Samaria has not committed half the sins you have; you have done more abominable deeds than they did. You have made your sisters appear righteous with all the abominable things you have done.
So now, bear your disgrace, because you have given your sisters reason to justify their behavior. Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.
I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), so that you may bear your disgrace and be ashamed of all you have done in consoling them.
As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. (Ezekiel 16:46-55 NET)
The surprising thing here is that Sodom is to be restored. And so we see that God’s judgment on them was not final but penultimate, and that God’s ultimate purpose was restoration. As it so often goes in the Old Testament Prophets, the word of divine judgment is presented, but with it also is the promise of divine restoration afterwards. Here in Ezekiel, the people of Judah were facing the judgment of God, but there was also the promise of reconciliation. God would be restoring them, just as he would be restoring Sodom.
Ultimately, then, Christ is not only the rescuer of Lot, but even of Sodom. His hospitality is not only toward the righteous (Lot) but also toward the wicked sinners (Sodom).
Since Christ taught that the Scriptures are about him, we should always continue to seek until we find him in them. What I have offered above is not the one and only interpretation; I do not think there is necessarily only one true interpretation — there may be many true interpretations of a passage. The way we can tell a true one from a false one is that a true one is Christ-centered, cross-shaped and gospel-patterned. In considering how the Scriptures treat Sodom, I see Christ who rescues all by the hospitality of the Cross.
