Tenth Sunday After Pentecost
Lections:  Hosea 1:2-10 or Genesis 18:20-23; Psalm 85; Colossians 2:6-19; Luke 11:1-13

This Sunday (24 July) I was filling in for the rector of the Anglican Parish of North Essa in the Diocese of Toronto.   Essa is a region of farm country set in rolling hills, between the city of Barrie to the east and Canadian Forces Base Borden to the west.  The two churches of the parish are little gems of rural ministry, filled with warm and welcoming folk.  I had a great time.  I’m not sire what they thought of me.   For some reason, I felt called to preach on Genesis 18, where Abraham pleads with God not to destroy Sodom and Gomorrah for the sake of the few righteous who may live there.  A wiser preacher might have avoided the text altogether, but I suppose I felt the need to say a good word on behalf of the Old Testament / Hebrew Scriptures, a voice that isn’t always heard in the church these days.   MP+

Far be it
from you to do such a thing, to slay the righteous with the wicked, so that the
righteous fare as the wicked! Far be that from you! Shall not the Judge of all
the earth do what is just?
(Genesis 18:25)



This Sunday our Old
Testament reading and our Gospel both tell us something about the God we
worship.   Our first reading from Genesis
18, which precedes the destruction of Sodom and Gomorrah, shows us what we
might call the God of Justice.  To use a
theological word, God is righteous, he is opposed to wrongdoing (sin) and he
wants us to be opposed to it as well.  
However, because we often find this side of God to be intimidating, we
have a tendency to avoid the Old Testament, because we don
t believe that the God of Justice can also
be the God of Love.  Some Anglican
churches even cut the Old Testament from their Sunday readings of
scripture.   It
s not uncommon to find Christians who say
that they want nothing to do with the Old Testament God who seems like a stern
and merciless judge who would execute whole cities and peoples.  The New Testament God, represented in the
love of Jesus, is far more acceptable to many Christians.   The problem is that both our readings this
morning, Genesis 18 and Luke 11, show is the same God, a good and loving God
who is engaged with the world, who loves us despite our sin, and who wants
nothing more than to show mercy.


 Ill get to that in a moment, but first let
me ask you to take part in a little experiment to find out what we think about
justice and mercy.


Lets say that youre driving
along a busy highway, say the 400 on Friday afternoon, wit everyone headed to the cottage, and you see car
recklessly driving at twice the speed limit, changing from lane to lane without
signalling, and putting others at risk.  
How would you feel?  Would you
feel irritated or even angry?  Why do you
think you would feel angry?


So, lets go on and imagine that a few minutes later as you
keep driving, you see that same car pulled over by the police.   How would you feel now? Would you feel
satisfied, or even pleased?    Why do you
think you would feel satisfied?


Now, lets say a week later you read in the paper that the
judge lets this driver off with a warning. 
He could have had been stripped of his driver
s license
and lost his car, but the driver says he
s sorry
and the judge says fine, don
t do it again.   Now how do you think you would feel?


According to a Harvard psychologist named Joshua Greene, morality is something that helps humans to
cooperate with one another and thus to live together.  When we see someone behave in a way that is
selfish, whether it
s cutting into a line or driving recklessly
on the 400, we naturally want that person to be punished, because selfish
behaviour makes it hard for humans to cooperate and live together.
   Our society depends on people agreeing to wait their turn in line, or
driving sensibly.


I think the same thing
happens sometimes with religion.  We have
a code of behaviour that that comes from the bible and is based on things like
the ten commandments.   That code of
behaviour allows us to tell righteous and sinful behaviour apart, and helps us
to live as God wants us to live.  The
only danger is that, like the good drivers on the 400, we can have an
instinctive, gut-level desire to see the sinful punished.


Ive been thinking about this since I saw
some photos that were taken in Cleveland last week during the Republican
Convention.   As you may, protestors of
all stripes and convictions came to Cleveland to demonstrate, including



In one of the photos I
saw, a man is holding a sign warning America that God hates sinners, including
adulterers, thieves, drunkards, and sodomites, to repent before they face
Hell Fire.  
Next to him another man holds a sign that says
Stop Being a Sinner and Obey Jesus. 


Signs like these are a
gift to atheists because they fuel the perception that God is hateful and
Christians are intolerant, and these signs reflect a particular error that some
Christians fall into.   I think there is
a special temptation in religion for faithful people to identify themselves
with the justice and righteousness of God, and who call on God to punish the
sinful.  I am guessing that these
protestors want the sinful to repent, or else I don
t think that they would carry those
signs.  However, because these Christians
focus on a God who hates sin, they make God himself out to be hateful and
horrible.  This is an error because it is
makes it obscures the love of God that we see clearly in Jesus, thus making it
harder to preach the gospel, and exposes the believer to the toxic and
corrupting power of hate itself.


In Genesis 18 it is
true that we see a God who hates and punishes sin, but we need to put that in
context.   By this time in Genesis, God
has a special relationship with Abraham, whom God has rewarded because of his
goodness and faithfulness.   God has
promised to turn Abraham
s descendants into a great nation, Israel, which seems
unlikely given that Abraham and his wife Sarah are elderly and haven
t produced many descendants.  Just before our passage in Genesis, three
mysterious visitors, perhaps angels, visit Abraham and promise that Sarah will
give birth, and she laughs in disbelief, God replies,
Is anything too wonderful for the Lord? (Gen 18:14).  So God as we see him here is a God who loves
the faithful and wants to bless them.  


problem is that the people of the nearby cities of Sodom and Gomorrah don
love God and don
t love good.   As
the three visitors leave, it
s as if God takes Abraham into his confidence.   To read a few verses back before todays lection, 16 Then the men set out from there, and they looked towards Sodom;
and Abraham went with them to set them on their way.
17The Lord said, Shall I hide from
Abraham what I am about to do,
18seeing that Abraham shall become a great and mighty nation, and
all the nations of the earth shall be blessed in him?
19No, for I have chosen
him, that he may charge his children and his household after him to keep the
way of the
Lord by doing righteousness
and justice; so that the
Lord may bring about for Abraham what he has
promised him.


So God explains that he
is going to punish Sodom, and a conversation ensures in which Abraham appeals
to God
s sense of
mercy?   Will you destroy the whole city
if there are fifty good people living there? 
What about forty five?  What about
twenty, or ten?   In this conversation it
s as if we see God struggling between his
desires for justice and mercy.   It is a
conversation similar to the one in Exodus, when Moses pleads with God not to
destroy the people of Israel because they have turned away from him to worship
the golden calf (Ex 32:11-14).   The
difference is that whereas in Exodus God agrees to spare Israel, in Genesis he
only finds one righteous man, Lot and his family, and so Sodom and Gomorrah are


Its important to note here that we dont know what exactly the sins of the people
of Sodom and Gomorrah are.  Based on one
verse (Gen 19:5b), there is a tradition in Christianity of assuming that the
sin was homosexuality, and so we have a very ugly English word, sodomite, which
is fortunately falling out of use.   As
our General Synod this year reminds us, Anglicans are slowly moving away from
the idea that homosexuality is a sin, and in fact, the bible seems to say that
the sin of Sodom and Gomorrah was that it
s people lacked hospitality.  Whereas Abraham in Genesis 18 receives Gods messengers as honoured guests, the people
of Sodom try to attack and harm them.  
In Matthew (10:5-15), when Jesus sends out his disciples and tells them
to depend on the hospitality of strangers, he warns that it will be worse for
those who turn the disciples away than it was for Sodom and Gomorrah.  So if there is any sin that these two cities
stand for, it is a hatred and denial of God and what he stands for, which is
why God punishes them. 


Now it may well be
terrifying to think that we worship a God who would obliterate whole cities,
however wicked they may be, just as it is uncomfortable to think about Noah
s flood.  
However, it is worth saying that God never does this again.   Luke tells us of a time when the disciples
are turned away from a village, and they ask Jesus to call down fire.  We are told that Jesus rebuked the disciples,
because he was heading to another place, Jerusalem, where the people would call
for his death, and where, from the cross, he would plead with his Father to
forgive them, for they did not know what they were doing.   Here we see the God of Justice but also the
God of Love.   Unlike Abraham, Jesus does
not ask his Father to spare Jerusalem for the sake of fifty righteous men, or
even five.  He just says, Father, forgive
them.  Forgive them all.   So God forgives, and he does more than that.  Through the death and resurrection of Jesus,
God opens the door so that all may be saved.


In todays gospel, Jesus teaches his followers to
pray, not only for themselves, but for all the world.  He teaches us to pray to God that
thy kingdom come.  
When we pray
kingdom come
, we pray
that God
s justice
will come to fix all the things that are wrong because of human sin. When we
kingdom come
we pray,
like Abraham, for God to spare the world.  
We pray that God will set right the world where inhospitality persists,
where the poor go hungry and the rich grow wealthier.  We pray for a world where rich countries turn
away the refugees.  We pray for a world
where cities are still burned and destroyed, except that God does not destroy
them, we do.   Before we are outraged at
a God who could destroy Sodom and Gomorrah, we need to ask ourselves, did God
destroy Coventry, or Dresden, or Hiroshima?  
When we watch the news and see the destroyed cities of Syria, the
refugees fleeing the wars of the Middle East, and the drowned children washing
up on the beaches of Europe, we need to ask ourselves, did God do this, or did
we do this?  If we are honest, we will
say that we humans did these things, as we have always done them.    If we are honest, we will admit that the
God of Justice has the right to hold us accountable for these things, and even
to punish us for them.


Fortunately for us, the
God of Justice is also the God of Love. 
Our job as church, as it has always been, is the same as Abraham
s – to pray on behalf of the world, to ask
God in our prayers to spare us and save us from our sins and from
ourselves.    When we pray the Lord
s prayer, and we pray to God these simple
kingdom come
trusting, like Abraham, in God
s promises to save us and the world from our sins
instead of treating us as we might deserve.


As I said at the
beginning, it is natural that we should want to see justice upheld and people
punished.   It
s natural to feel glad when we see that
speeding car pulled over.    However, I
too have been pulled over.  I have also
received speeding tickets.  I
m not always a good driver and I cant afford to be too smug.   The gift of our faith, I think, is that
while we are grateful for the justice of God and while we long for the coming
of God
s kingdom,
we also know that we are dependent on the mercy of God, for without the love
and mercy of Christ, which of us could stand before the throne of
judgement?   Our worship teaches us this
each Sunday, when we confess our sins together before we approach God
s table, where we dont deserve to be, and yet where we are
invited anyway.   So let us be thankful for
a God who hears our prayer, who loves us despite our sins.  And when we pray, whether on our own or
during the Prayers of the People, to pray, like Abraham, for God
s justice and mercy for the world that
needs them so badly.

0 Responses

  1. Thank you for sharing that.

    I have been struggling for a long time trying too understand God. I went through a phase where I read my bible every morning, prayed and carried on with my day. Then at night I would read my bible pray and then go too sleep. I fell out of this routine, I let the things that I saw on the news and in history, in present day Europe & the Middle East get to me. For a long time I felt religion lead too immorality. I started too look at things differently now. I entertained the notion of atheism, but I have never found nor heard any proof that can 100% deny or confirm the existence of God. Giving that our time on earth is comparable too a single grain of sand in the desert. I cannot muster the arrogance within in myself too proclaim that I don't believe in a higher power.

    I have either developed my own theory or it was revealed to me, I can't say for sure…maybe I'm nuts… Anyways: I feel God made it possible for humans too have scripture not just as a guide too find our way too him through Jesus, but also as test of our spiritual maturity, almost like a filter. What I mean by that is this, Too see whom among us would be tempted too commit horrible acts and use an interpretation of the scriptures as a justification. Also too see whom among us would read those same scriptures and look inwardly and realize that we are all sinners and we are all capable in our own way of committing horrible acts, but we struggle too keep Christ in our hearts and resist the temptation do so.

    I usually frequent your wargaming blog but tonight I felt compelled too visit this blog and see what you had too say.

    Thank you.