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Stories from the Old Testament |
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Sodom and Gomorrah |
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Introduction |
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The story of Sodom and Gomorrah is found in
the middle of the narrative of the life of
Abraham. It begins at the end of Genesis
Chapter 18:20, when the LORD first mentions
the outcry against Sodom to Abraham, and
ending in Genesis Chapter 19, in the incestuous
plotting of the daughters of Lot on him.
The
contrast here is that the foretelling of the
destruction of Sodom and Gomorrah, along with
their people, is preceded by the promise of
the LORD to make the descendants of
Abraham as numerous as the stars in the skies.
This is a relatively short story but the
moral implications and applications are
staggering, and relevant then, as indeed they
are now. |
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Abraham Pleads for Sodom
Then the men set out from there and look down
toward Sodom. Abraham walks with them, to see
them on their way. The LORD then says to Abraham
that the outcry against Sodom and Gomorrah is so
great, and their sin so grave, that He must go
down and see whether or not their actions fully
correspond to the cry against them.
The two messengers walk on toward Sodom, while
the LORD remains standing before Abraham. Then
Abraham comes nearer to Him and asks if He will
destroy the city if there are fifty innocent
people in the city, making the innocent die with
the guilty. The LORD replies that if He finds
fifty innocent people in the city of Sodom, He
will spare the whole place for their sake.
Then Abraham pleads with
the LORD several more times until |
Abraham
Pleads for Sodom |
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the LORD tells him that He will not destroy the city
if there are
ten
who are innocent. The LORD departs as soon as he had
finishes speaking with Abraham, and Abraham returns
home.
The Angels Meet Lot |
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The two angels reach Sodom in the evening, as Lot is
sitting at the gate of Sodom. When Lot sees them, he
gets up to greet them and bows down. Lot then
invites them to come into his house for the night to
rest, and to bathe their feet so they can get up
early to continue their journey. At first they
refused saying that they shall pass the night in the
town square. |
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Lot urges them so strongly, however, that they
accept his invitation and enter his house. He
prepares a meal for them with cakes without
leaven, and they dine. Before they could get to
bed, all the men of Sodom close in on the house.
They call to Lot and ask to him to bring out his
guests to them so that we may have intimacies
with them.
Lot goes out to meet them at the entrance, shuts
the door behind him, he begs them to not to do
this wicked thing. Lot offers his two daughters
who are still virgins that they may do to them
as they please. Lot implores for the men of
Sodom to leave his guests alone for they have
come under the shelter of his roof.
But the men of Sodom order
Lots to stand back and tell him that as
immigrant he cannot order |
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them. With that they close in on Lot to break down
the door. But
his
guests pull Lot inside with them, and close the
door. At the same time they strike the men at the
entrance of the house with such a blinding light
that they are blinded and unable to reach the
doorway.
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Flight from Sodom |
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The angels then order Lot to gather all who
belong in his household and leave the city for
they are about to destroy it, for the outcry
reaching the LORD against those in the city is
so great that He has sent them to destroy it.
Lot goes out and tells the men who are sworn
to marry his daughters to get up and leave the
city for the LORD is about to destroy it. But
the men think Lot he is joking. |
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As dawn is breaking, the angels urge Lot to be on
their way. They order Lot to take his wife and his
two daughters or they will be swept away in the
punishment of the city. When Lot hesitates, the men
seize their hands and lead them to safety outside
the city.
As soon as they are outside, the angels tell him to
flee for their life and not to look back or stop
anywhere on the Plain. The angels tell him to get
off to the hills at once, or they will be swept
away.
But Lot protests that he cannot flee to the
hills to keep the disaster from overtaking him, |
Lot Leaves Sodom by Reubens |
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and so he shall die. Lot insists that there is a
small
town up ahead that he can hide in so he can be safe.
The angels consented and tell him that they will not
destroy that town. They urge him to hurry so they
can begin the punishment on the city.
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Lot's Wife Turns Into a Pillar of Salt |
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The sun starts rising over the earth as Lot arrive
in Zoar and at this time the LORD rains down
fire of sulfur upon Sodom and Gomorrah. Then He
destroys those cities and the whole Plain,
together with the inhabitants of the cities and the
produce of the soil.
But Lot's wife looks back, and she turns into a
pillar of salt.
Early the next morning
Abraham goes to the place where he had stood in
the LORD'S |
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presence. As he looks down
toward Sodom and Gomorrah and the whole region
of the Plain, he sees dense smoke over the land
rising like fumes from a furnace.
Lot and His Two Daughters
Thus the LORD destroys the Cities of the Plain, but
for the sake of Abraham He spares Lot. Since Lot is
afraid to stay in Zoar he and his two daughters go
up from Zoar and settle in the hill country,
where he lives with his two daughters in a cave. |
Destruction of Sodom |
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The older one tells the younger that their father is
getting old, and there is not a man on earth to
marry them. The older one tells the younger that
they should make their father drunk with wine and
then lie with him, that they may have offspring by
our father.
So that night they make their father drunk with wine
and the older one goes in and lays with her father.
Lot is not aware of her lying down or her getting
up.
Next day the older one said to the younger that
tonight is the younger daughter’s turn to lie down
with their father. So they again make him drunk with
wine. Then the younger one goes in and lays with
him. Lot again is not aware of her lying down or her
getting up.
Thus both of Lot's
daughters become pregnant by |
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their father. The older one gives birth to a son
whom she names Moab, saying, "From my father." He is
the
ancestor of the Moabites. The younger one, too,
gives birth to a son, and she names him Ammon,
saying, "The son of my kin." He is the ancestor of
the Ammonite. |
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For
more stories from the Old Testament,
please go
this this link. |
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Learn
more and read the Old Testament. |
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The Navarre Bible: Pentateuch (The Navarre Bible: Old Testament)
This volume helps you make the first five
books of the Old Testament a vital part of
your spiritual reading and practical
growth in the Christian life. It contains
the full English and Latin texts of these
books, along with extensive and faithfully
Catholic commentaries. Like other volumes
in the world-renowned Navarre Bible
series, these commentaries draw on Church
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documents, the exegesis of Fathers and Doctors
of the Church, and the works of contemporary
spiritual writers — particularly St. Josemaría
Escrivá, who initiated the Navarre Bible
project. |
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The Sunday Readings |
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March
18, 2007: The Fourth Sunday of Lent |
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First Reading From
the Book of Joshua: |
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Jos 5:9a,
10-12 |
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The LORD said to Joshua,
"Today I have removed the reproach of Egypt from
you."
While the Israelites were encamped at Gilgal on
the plains of Jericho, they celebrated the
Passover on the evening of the fourteenth of the
month.
On the day after the Passover, they ate of the
produce of the land in the form of unleavened
cakes and parched grain.
On that same day after the Passover, on which they
ate of the produce of the land, the manna ceased.
No longer was there manna for the Israelites, who
that year ate of the yield of the land of Canaan.
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Notes: |
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The place is called
Gilgal: by popular etymology, because of the
similarity of sound with the Hebrew word gallothi,
"I have removed." Gilgal probably means "(the
place of) the circle of standing stones."
The month: the first
month of the year, later called Nisan; see note on
Joshua 3:15. The crossing of the Jordan
occurred, therefore, about the same time of the
year as did the equally miraculous crossing of the
Red Sea. |
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Responsorial From the Book of
Psalms: |
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Ps
34:2-3, 4-5, 6-7 |
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R. Taste and see the goodness of the
Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the
Lord.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. Taste and see the goodness of the
Lord.
Look to him that you may be radiant with
joy,
and your faces may not blush with shame.
When the poor one called out, the LORD
heard,
and from all his distress he saved him.
R. Taste and see the goodness of the
Lord. |
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Second Reading From
the Letter to the Corinthians: |
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2 Cor
5:17-21 |
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Brothers and sisters:
Whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
And
all this is from God, who has reconciled us to
himself through Christ and given us the ministry
of reconciliation, namely, God was reconciling the
world to himself in Christ, not counting their
trespasses against them and entrusting to us the
message of reconciliation.
So we are ambassadors for Christ, as if God were
appealing through us.
We implore you on behalf of Christ, be reconciled
to God.
For our sake he made him to be sin who did not
know sin, so that we might become the
righteousness of God in him. |
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Notes: |
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Paul attempts to
explain the meaning of God's action by a
variety of different categories; his attention
keeps moving rapidly back and forth from God's
act to his own ministry as well. Who has
reconciled us to himself: i.e., he has brought
all into oneness. Not counting their
trespasses: the reconciliation is described as
an act of justification (cf "righteousness,"
2 Cor 5:21); this contrasts with the
covenant that condemned (2
Cor 3:8). The ministry of reconciliation:
Paul's role in the wider picture is described:
entrusted with the message of reconciliation (2
Cor 5:19), he is Christ's ambassador,
through whom God appeals (2
Cor 5:20a). In v 20b Paul acts in the
capacity just described.
This is a
statement of God's purpose, expressed
paradoxically in terms of sharing and exchange
of attributes. As Christ became our
righteousness (1
Cor 1:30), we become God's righteousness. |
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From the
Gospel of Luke:
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Lk
15:1-3, 11-32 |
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Tax collectors and sinners
were all drawing near to listen to Jesus, but the
Pharisees and scribes began to complain, saying,
"This man welcomes sinners and eats with them."
So to them Jesus addressed this parable:
"A man had two sons, and the younger son said to
his father, 'Father give me the share of your
estate that should come to me.'
So the father divided the property between them.
After a few days, the younger son collected all
his belongings and set off to a distant country
where he squandered his inheritance on a life of
dissipation.
When he had freely spent everything, a severe
famine struck that country, and he found himself
in dire need.
So he hired himself out to
one of the local citizens who sent him to his farm
to tend the swine. And he longed to eat his fill
of the pods on which the swine fed, but nobody
gave him any.
Coming to his senses he thought,
'How many of my father’s hired workers have more
than enough food to eat, but here am I, dying from
hunger.
I shall get up and go to my father and I shall say
to him,
"Father, I have sinned against heaven and against
you. I no longer deserve to be called your son;
treat me as you would treat one of your hired
workers.'"
So he got up and went back to his father.
While he was still a long way off, his father
caught sight of him, and was filled with
compassion. He ran to his son, embraced him and
kissed him.
His son said to him,
'Father, I have sinned against heaven and against
you; I no longer deserve to be called your son.'
But his father ordered his
servants,
'Quickly bring the finest robe and put it on him;
put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it. Then let
us celebrate with a feast, because this son of
mine was dead, and has come to life again; he was
lost, and has been found.'
Then the celebration began. Now the older son had
been out in the field and, on his way back, as he
neared the house, he heard the sound of music and
dancing.
He called one of the servants and asked what this
might mean.
The servant said to him,
'Your brother has returned and your father has
slaughtered the fattened calf because he has him
back safe and sound.'
He became angry, and when he refused to enter the
house, his father came out and pleaded with him. He said to his father in
reply,
'Look, all these years I served you and not once
did I disobey your orders; yet you never gave me
even a young goat to feast on with my friends. But
when your son returns who swallowed up your
property with prostitutes, for him you slaughter
the fattened calf.'
He said to him,
'My son, you are here with me always; everything I
have is yours. But now we must celebrate and
rejoice, because your brother was dead and has
come to life again; he was lost and has been
found.'" |
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Notes: |
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To the parable
of the lost sheep (Luke
15:1-7) that Luke shares with Matthew (Matthew
18:12-14), Luke adds two parables (the
lost coin,
Luke 15:8-10; the prodigal son,
Luke 15:11-32) from his own special
tradition to illustrate Jesus' particular
concern for the lost and God's love for the
repentant sinner.
Ten coins:
literally, "ten drachmas." A drachma was a
Greek silver coin. |
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References |
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The Cultural World of Jesus: Sunday by Sunday, Cycle C. (Bestseller! the Cultural World of Jesus: Sunday by Sunday) by
John J. Pilch (Author)
Reader
Review: The book by Pilch provides
those who not only fill the pulpits across
this country but also all interested in
the cultural world in which Jesus lived
with a lot of pertinent information that
sheds light on a lot of areas that have
been "muddled" in the past. Yes, I highly
recommend this book. - James Mauldin |
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The Navarre Bible: Pentateuch (The Navarre Bible: Old Testament)
This volume helps you make the first five
books of the Old Testament a vital part of
your spiritual reading and practical
growth in the Christian life. It contains
the full English and Latin texts of these
books, along with extensive and faithfully
Catholic commentaries.
Like other volumes in the world-renowned
Navarre Bible series, these commentaries
draw on Church |
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documents, the exegesis of Fathers and Doctors
of the Church, and the works of contemporary
spiritual writers — particularly St. Josemaría
Escrivá, who initiated the Navarre Bible
project. |
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Coming Soon! |
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Interesting Conversation |
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An atheist professor of philosophy speaks to
his class on the problem science has with God,
The Almighty.
He asks one of his new Christian students to
stand and.....
Professor: You are a Christian, aren't you,
son?
Student: Yes, sir.
Professor: So you believe in God?
Student: Absolutely, sir.
Professor: Is God good?
Student: Sure.
Professor: Is God all-powerful?
Student: Yes.
Professor: My brother died of cancer even though
he prayed to God to heal him. Most of us would
attempt to help others who are ill. But God
didn't. How is this God good then? Hmm?
(Student is silent.)
Professor: You can't answer, can you? Let's start
a gain, young fella. Is God good?
Student: Yes.
Professor: Is Satan good?
Student: No.
Professor: Where does Satan come from?
Student: From...God...
Professor: That's right. Tell me son, is there
evil in this world?
Student: Yes.
Professor: Evil is everywhere, isn't it? And God
did make everything. Correct?
Student: Yes.
Professor: So who created evil?
(Student does not answer.)
Professor: Is there sickness? Immorality? Hatred?
Ugliness? All these terrible things exist in
the world, don't they?
Student: Yes, sir.
Professor: So, who created them?
(Student has no answer.)
Professor: Science says you have 5 senses you use
to identify and observe the
world around you. Tell me, son...Have you ever
seen God?
Student: No, sir.
Professor: Tell us if you have ever heard your
God?
Student: No , sir.
Professor: Have you ever felt your God, tasted
your God, smelt your God? Have you ever had
any sensory perception of God for that matter?
Student: No, sir. I'm afraid I haven't.
Professor: Yet you still believe in Him?
Student: Yes.
Professor: According to empirical, testable,
demonstrable protocol, science says your GOD
doesn't exist. What do you say to that, son?
Student: Nothing. I only have my faith.
Professor: Yes. Faith. And that is the problem
science has.
Student: Professor, is there such a thing as
heat?
Professor: Yes.
Student: And is there such a thing as cold?
Professor: Yes.
Student: No sir. There isn't.
(The lecture theatre becomes very quiet with
this turn of events.)
Student: Sir, you can have lots of heat, even
more heat, superheat, mega heat, white heat, a
little heat or no heat. But we don't have
anything called cold. We can hit 458 degrees
below zero, when there is no heat, but we can't go
any further after that. There is no such thing
as cold. Cold is only a word we use to
describe the absence of heat. We cannot
measure cold. Heat is energy. Cold is not the
opposite of heat, sir, just the absence of it.
(There is pin-drop silence in the lecture
theatre.)
Student: What about darkness, Professor? Is
there such a thing as darkness?
Professor: Yes. What is night if there isn't
darkness?
Student: You're wrong again, sir. Darkness is
the absence of something. You can have low
light, normal light, bright light, flashing
light....But if you have no light constantly,
you have nothing and it's called darkness,
isn't it? In reality, darkness isn't. If it
were you would be able to make darkness
darker, wouldn't you?
Professor: So what is the point you are making,
young man?
Student: Sir, my point is your
philosophical premise is flawed.
Professor: Flawed? Can you explain how?
Student: Sir, you are working on the premise
of duality. You argue there is life and then
there is death, a good God and a bad God. You
are viewing the concept of God as something
finite, something we can measure. Sir, science
can't even explain a thought. It uses
electricity and magnetism, but has never seen,
much less fully understood either one. To view
death as the opposite of life is to be
ignorant of the fact that death cannot exist
as a substantive thing. Death is not the
opposite of life: just the absence of it. Now
tell me, Professor. Do you teach your students
that they evolved from a monkey?
Professor: If you are referring to the natural
evolutionary process, yes, of course, I do.
Student: Have you ever observed evolution
with your own eyes, sir?
(The Professor shakes his head with a smile,
beginning to realize where the argument is
going.)
Student: Since no one has ever observed the
process of evolution at work and cannot even
prove that this process is an on-going
endeavor, are you not teaching your opinion,
sir? Are you not a scientist but a preacher?
(The class is in uproar.)
Student: Is there anyone in the class who has
ever seen the Professor's brain?
(The class breaks out into laughter.)
Student: Is there anyone here who has ever
heard the Professor's brain, felt it, touched
or smelt it?.....No one appears to have done
so. So, according to the established rules of
empirical, stable, demonstrable protocol,
science says that you have no brain, sir. With
all due respect, sir, how do we then trust
your lectures, sir?
(The room is silent. The professor stares at
the student, his face unfathomable.)
Professor: I guess you'll have to take them on
faith, son..
Student: That is it sir.. The link between
man & God is FAITH. That is all that keeps
things moving & alive.
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