Jesus explicitly returns to the days of Lot: ordinary life continued until Lot left Sodom, then destruction came. He ends the warning with the memorable command, “Remember Lot’s wife.”

Second Peter explicitly names Sodom, Gomorrah, and Lot and interprets Genesis 19 as a paired lesson: God judges entrenched wickedness while knowing how to rescue the godly. The apostolic use preserves both judgment and deliverance rather than reducing the story to one side.

Jude points straight back to Sodom and Gomorrah as a warning. Genesis 19 tells the story of those cities being judged; Jude says their judgment still teaches later readers that rebellion against God has real consequences.

After Abraham pleads for the righteous in Sodom, Genesis 19:29 says that when God destroyed the cities of the plain, He “remembered Abraham” and sent Lot out of the overthrow. The text does not say that Abraham's negotiation mechanically caused Lot's rescue, but the immediate narrative connection is striking.

Ezekiel explicitly names Sodom and interprets her guilt more broadly: pride, prosperous ease, failure to strengthen the poor and needy, haughtiness, and abomination. This later biblical interpretation expands the canonical portrait without erasing the violence narrated in Genesis 19.

Jesus explicitly names Sodom and Gomorrah as a benchmark of judgment for towns that reject His messengers. Genesis 19 supplies the remembered destruction, while Jesus intensifies accountability by teaching that rejection of greater kingdom revelation brings even more serious judgment.

Genesis 8 says God “remembered Noah” and immediately turns the Flood story toward rescue as the waters begin to recede. Genesis 19:29 later uses the same divine-remembrance pattern: God “remembered Abraham” and brought Lot out of the overthrow. In both scenes, remembering is followed by saving action in the midst of judgment.

Genesis 13 traces Lot’s movement from choosing the well-watered Jordan district to pitching his tents toward Sodom, while already warning that Sodom’s people are exceedingly wicked. Genesis 19 later finds Lot no longer merely near Sodom but living within the city and sitting in its gate when judgment arrives.

Jesus explicitly names Sodom as the judgment benchmark for towns that reject His messengers, using Genesis 19’s remembered destruction to teach that greater revelation brings greater accountability.

Zephaniah explicitly invokes Sodom and Gomorrah as the judgment pattern for Moab and Ammon, deliberately using Genesis 19’s destroyed cities as a canonical warning that pride and hostility toward God’s people will not escape judgment.

Revelation 11:8 explicitly calls the great city “spiritually” Sodom, reusing Genesis 19’s city as a symbolic moral and judgment category. The text itself signals symbolism, so the connection characterizes the later city rather than identifying it geographically with ancient Sodom.

Jesus explicitly says that judgment will be more tolerable for Sodom than for a town that rejects His messengers. Genesis 19 supplies the canonical benchmark, and Luke uses it to teach that receiving greater revelation creates correspondingly greater accountability.

Jesus explicitly names Sodom and Gomorrah as a judgment benchmark for places that reject His messengers, drawing directly on Genesis 19 to teach that refusing greater revelation brings correspondingly greater accountability.

Jesus explicitly names Sodom as a judgment comparison, saying that if his mighty works had been done there, Sodom would have remained, and that judgment will be more tolerable for Sodom than for Capernaum.