Yesterday, we briefly looked at an alternative way of reading the destruction of Sodom and Gomorrah in Genesis 19 which showed that God did not destroy these cities, but worked to rescue and redeem people from the destruction that these cities had brought upon themselves.
I concluded that post by saying that there were various texts in Scripture which supported this perspective so that the God revealed in Jesus Christ is also the God revealed in the events surrounding the destruction of Sodom and Gomorrah.
In this post we look at some of these other texts, and in so doing, can hopefully see Jesus in Genesis 19.
God’s Compassion for Sodom and Gomorrah
It is first important to notice that Sodom and Gomorrah were not the only cities which were destroyed. Genesis 14:2, 8 lists the names of five cities of the plain. The five cities are Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Genesis 19:25 indicates that the entire plain was to be destroyed, and everything that lived upon it, including plants. This would have meant that all five cities were to be destroyed; not just Sodom and Gomorrah.
Yet when Lot begs leave to flee to Zoar instead of to the mountains, he is given permission and is told that Zoar will not be destroyed (Genesis 19:19-21). So already we see that because God knew of Abraham’s love for Lot, God had decided to rescue Lot from Sodom, and when Lot fled to Zoar, the people of Zoar were spared as well. So when Moses records the cities that were destroyed by fire and brimstone in Deuteronomy 29:23, only the four cities of the plain are mentioned: Sodom, Gomorrah, Admah, and Zeboiim.
This is important because the destruction of Admah and Zeboiim are mentioned elsewhere in Scripture. In Hosea 11:8, God says this:
How can I give you up Ephraim?
How can I hand you over, Israel?
How can I make you like Admah?
How can I set you like Zeboiim?
My heart churns within Me.
My sympathy is stirred.
Surprisingly, the one emotional trait which seems to be present in Hosea 11:8 is compassion. God does not want Ephraim and Israel to become like Admah and Zeboiim. It seems obvious from this text that God does not desire the destruction of the wicked, and He takes no delight in their destruction.
Due to the parallelism in Hosea 11:8, it seems that God is saying this is how He felt about Admah and Zeboiim as well. He did not seek or desire their destruction, but destruction came upon them nonetheless. If God had sympathy for the people of Admah and Zeboiim the way He had sympathy for the people of Ephraim and Israel, then God is starting to look a little bit more like Jesus, for a sympathetic God does not destroy people with fire and brimstone, but seeks to rescue them instead. But the people of the plain would not be rescued, and destruction fell upon them.
Sodom and Gomorrah were Handed Over to Destruction
But even more importantly, we must take note of the verbs God uses in Hosea 11:8 to describe what might happen to Ephraim and Israel if they do not turn from their ways. God says that they would be given up and handed over, just like Admah and Zeboiim. God says, “How can I give you up? … How can I hand you over?” It seems that according to Hosea 11:8, the destruction that came upon the four cities in the plain was not directly by the hand of God, but was because the people departed from the protective hand of God, and brought their destruction upon themselves.
They had been given up and handed over to destruction, but despite what Genesis 19 indicates, Hosea 11 implies that the destruction on these cities did not come from the hand of God, but came from their departure from His hand.
No writer could more poignantly portray God’s distress at the thought of “handing over” or “giving up” the nation to destruction, as He would one day deliver up the Sin-bearer to redeem a lost race. He compares such a prospect to the time He gave up and handed over Admah and Zeboiim (Marilyn Madison Campbell, Light through the Darkness: A Vindication of God, 79).
This way of thinking about the destruction of the cities on the plain is seen elsewhere as well. Isaiah 3:8-9 says this:
For Jerusalem stumbled, and Judah is fallen …
They declare their sin as Sodom; they do not hide it.
Woe to their soul!
For they have brought evil upon themselves.
Once again, the impending judgment upon Judah is compared to what happened with Sodom. Through the pen of Isaiah, God does not say that He will destroy Judah as He destroyed Sodom, but rather that they will have brought this evil upon themselves. And this is exactly what happened, for Isaiah later says that God “removed the protection from Judah” (Isaiah 22:8). God did not bring the destruction upon Judah, but removed the protection from Judah when they departed from His protective hand.
Sodom in Romans 1
The perspective presented in Hosea and Isaiah is echoed by Paul in Romans 1. When Paul writes about the wrath of God that came upon people in the past who committed sins similar to those of Sodom, Paul says that God “gave them up” and “gave them over” to their sin (Romans 1:24, 26, 28).
This sort of terminology is how Paul defines the wrath of God and His divine judgment. God’s wrath is not His active punishment of sin, but rather, Him passively allowing rebellious people to follow where their sin leads and face the consequences of distancing themselves from Him.
Sodom in Jude 7
Finally, there is the reference in Jude 7 where we are told that Sodom, Gomorrah, and the surround cities suffered eternal fire because they had “given themselves over” to sin. It seems even that Jude, the half-brother of Jesus, wanted to clarify about the nature and source of the fiery and eternal destruction that fell upon Sodom and Gomorrah. Why did the fire fall? Because the people had given themselves over to sin.
Here is not even that God had given them over, but that the people had given themselves over. This is a classic example of a verse which shows that sin cannibalizes itself. When we persist in willful and rebellious straying from God and His ways, we invite the consequences of our sin down upon our own heads, so that eventually, the sin we consistently live within eventually falls upon our heads and consumes us. This is what happened to Sodom and Gomorrah according to Jude.
Sodom, Gomorrah, and Jesus
So what can we say about Sodom and Gomorrah, and especially the way the text reads in Genesis 19? It seems that when the whole counsel of Scripture is considered, God’s activity in the destruction of Sodom and Gomorrah amounted to simply allowing them to suffer the consequences of their own sinful rebellion, while taking what steps He could to warn, rescue, and deliver as many people as possible from the fire and brimstone.
Though Genesis 19 indicates that God sent the fire and brimstone, later revelation reveals that God gave the cities up to destruction, and handed them over to the consequences of their ways. So in this way, Genesis 19 reveals God once again taking the blame for that which He does not prevent (Marilyn Madison Campbell, Light through the Darkness: A Vindication of God, 82).
Though their sin was not His fault, and though the destruction that came upon the cities was the natural consequence for their rebellion, when God handed them over to destruction, He inspired to the biblical author to state that He Himself was sending the destruction. God takes the blame and bears the guilt for a terrible event in human history which was carried out “on His watch.”
alan1704 says
This is an excellent post, i must admit that i had come to the same idea a few weeks ago, but i was worried that i was the only one thinking this way. The passage that nailed it for me was Jonah 3 – 8 “Those who worship false gods turn their backs on all God’s mercies ” And this seemed to confirm Romans 2, Anyway great post and i have tweeted it out.
Jeremy Myers says
Thanks, Alan. I am thrilled that you came to a similar idea a few weeks ago. I did not see the connection with Jonah 3, but you are right… the same idea is there.
Cathy says
Very elegantly expressed.
How do you think your idea of God ‘taking the blame’ fits in with His reply to Job?
Jeremy Myers says
Cathy,
I think we read Job upside down a bit, and have traditionally misunderstood God’s reply to Job. We think God is saying, “Don’t question me!” when in reality, God is saying, “Things are more complex than you realize.” It is a slight difference, but it makes a huge difference.
I will be writing more about Job in the near future.
GoOff Goff says
What an interesting read!
Darryl says
Great post Jeremy! Very clear and in line with a God who defines Himself as love…
Jeremy Myers says
Thanks, Darryl. Your comment and those of others on here are encouraging me to continue the project. I am always on the verge of throwing in the towel on this study…
Hanna says
Weet je, ik denk dat als we God niet begrijpen er het gevaar is dat we zelf dingen in gaan vullen en Hem zo afschilderen zoals we willen dat Hij zou zijn. Dit stuk is daar denk ik een voorbeeld van.
Je wilt dat God liefde is. Dat geloof je. Daar getuigt de bijbel ook van. Maar je kan dat niet rijmen met bepaalde acties van God in de bijbel. Daarom zoek je naar een manier om deze dingen anders te interpreteren zodat het lijkt alsof het niet van Gods hand komt. Hoe kan een liefdevolle God rampen over ons brengen. Dat is moeilijk te vatten. Maar wat je niet moet vergeten is dat God almachtig is. Er is geen duistere kracht die sterker is dan Hij, en elke macht/heerser die er bestaat (zij het in de geestelijke wereld of op aarde) heeft die macht omdat God het hem gegeven heeft.
De hele geestelijke wereld zit zo in elkaar zoals God die in elkaar gezet heeft.
Ja God is goed en staat kwaad en rampen toe. Waarom? Omdat we een vrije wil hebben. Zonder die vrije wil zou er geen liefde kunnen zijn. God heeft ook de aarde gemaakt en houdt ons leven in stand. Ongeacht of we in Hem geloven. Maar dat is puur genade. Als je ervoor kiest om God niet als God/Heer/Meester/Schepper te erkennen dan komt er een moment dat het leven dat God je gegeven heeft ophoudt. God kan namelijk niemand dwingen om een wederzijdse liefdevolle relatie met Hem te hebben. Als de mens nee zegt tegen God, dan komt er een moment, vroeg of laat, dat Hij ons leven niet meer in stand houdt. Ja God is door en door liefde maar zonder God te erkennen en die relatie met Hem te hebben zal een deel van jou altijd het kwade doen, wat kort gezegd betekent dat je faalt in het liefhebben van je medemensen. Maar het is juist uit liefde dat God dat kwaad niet langer toestaat op een gegeven moment. Het is uit liefde dat God het kwaad voorgoed zal uitbannen. En dat doet Gods hart pijn, want Hij moet daarmee schepsels die Hij zelf gemaakt heeft en intens lief heeft loslaten. Want bij het uitroeien van het kwaad zal elk mens dat Gods redding van het kwaad/de zonde door Jezus niet heeft aangenomen ook verloren gaan. Er is geen andere manier.
De mens beseft waarschijnlijk niet waar hij voor kiest als hij/zij God afwijst. Maar God houdt alle macht in handen. Er is geen duistere macht waar God geen controle over heeft en aan wie God gedwongen is om zondige/ongelovige mensen over te leveren. Het is Gods eigen keuze om voorgoed af te rekenen met het kwaad. Gods liefde zien we hierin, dat het Hem zelf ook pijn doet en Hij niet wil dat mensen verloren gaan. Maar er is geen andere weg. God huilt om elke verloren ziel. En toch is het Gods hand die het kwaad en daarmee ook de ziel die aan dit kwaad verbonden is ten gronde richt. Gods oordeel is uiteindelijk Gods liefde.
Wat betreft het schuld op zich nemen van God: Jezus droeg daadwerkelijk de schuld van de zonde van de hele mensheid.
Bij vernietigingen zoals die van sodom en gomorah is geen sprake van “de schuld van het vernietigen op zich nemen”, maar een terecht oordeel dat uiteindelijk van Hem afkomstig is. Je kan hier dus ook niet zeggen dat God schuld op zich nam zoals Jezus dat deed aan het kruis. Hij deed dat juist niet maar veroordeelde het kwaad omdat Hij geen hoop meer voor hen zag. De enige vergelijking die je kan maken met Jezus is het oordeel zelf, dat Jezus uiteindelijk op zich nam. En alleen dat plaatsvervangende oordeel op Jezus ipv ons kan ons redden.
Gods oordelen in vooral het ot laten zien welk oordeel wij verdienden. Ze waren terecht en nodig mede om ons erop te wijzen hoe zondig we zelf zijn en hoe groot Gods genade is, als we kijken naar Jezus plaatsvervanging voor ons.
Laten we vooral Gods almacht niet vergeten!
jonathon says
1) Nog nooit nee.
2) Ja, maar.
3) Think of it this way. God is extremely polite, and well mannered.
He extends his protection over us.
However, in word, thought, and deed, we keep telling God to get lost.
He asks us a couple of times if that really is what we want.
Once confirmed, God’s protection is withdrawn.
We can regain that protection, if we follow him.
But that means we can no longer tell Him to get lost, in thought, word, and deed.
And most people have a problem with not telling God to get lost.
Hanna says
sorry, didn’t realise the site was english. it’s dutch..
Jeremy Myers says
Ha! I read the comment… or tried to, but didn’t understand much. Thanks for commenting!
jonathon says
Monolingualism is a curable disease.