Gen 19, 1-3 The two angels reached Sodom

Genesis 19 (chosen pages)

(Gen 19, 1-3) The two angels reached Sodom gate

[1] The two angels reached Sodom in the evening, as Lot was sitting at the gate of Sodom. When Lot saw them, he got up to greet them; and bowing down with his face to the ground, [2] he said, "Please, gentlemen, come aside into your servant's house for the night, and bathe your feet; you can get up early to continue your journey." But they replied, "No, we shall pass the night in the town square." [3] He urged them so strongly, however, that they turned aside to his place and entered his house. He prepared a meal for them, baking cakes without leaven, and they dined.

(CCC 328) The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. (CCC 330) As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendour of their glory bears witness (Cf. Pius XII, Humani generis: DS 3891; Lk 20:36; Dan 10:9-12). (CCC 332) Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples (Cf. Job 38:7 (where angels are called "sons of God"); Gen 3:24; 19; 21:17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Isa 6:6; 1 Kings 19:5). Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself (Cf. Lk 1:11, 26).

Gen 18, 30-33 I will not destroy it

(Gen 18, 30-33) I will not destroy it

[30] Then he said, "Let not my Lord grow impatient if I go on. What if only thirty are found there?" He replied, "I will forebear doing it if I can find but thirty there." [31] Still he went on, "Since I have thus dared to speak to my Lord, what if there are no more than twenty?" "I will not destroy it," he answered, "for the sake of the twenty." [32] But he still persisted: "Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?" "For the sake of those ten," he replied, "I will not destroy it." [33] The LORD departed as soon as he had finished speaking with Abraham, and Abraham returned home.

(CCC 2735) In the first place, we ought to be astonished by this fact: when we praise God or give him thanks for his benefits in general, we are not particularly concerned whether or not our prayer is acceptable to him. On the other hand, we demand to see the results of our petitions. What is the image of God that motivates our prayer: an instrument to be used? or the Father of our Lord Jesus Christ? (CCC 2592) The prayer of Abraham and Jacob is presented as a battle of faith marked by trust in God's faithfulness and by certitude in the victory promised to perseverance. (CCC 2584) In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history (Cf. Am 7:2, 5; Isa 6:5, 8, 11; Jer 1:6; 15:15-18; 20:7-18).

Gen 18, 26-29 I will spare the whole place for their sake

(Gen 18, 26-29) I will spare the whole place for their sake

[26] The LORD replied, "If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake." [27] Abraham spoke up again: "See how I am presuming to speak to my Lord, though I am but dust and ashes! [28] What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?" "I will not destroy it," he answered, "if I find forty-five there." [29] But Abraham persisted, saying, "What if only forty are found there?" He replied, "I will forebear doing it for the sake of the forty."

(CCC 2634) Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners (Cf. Rom 8:34; 1 Jn 2:1; 1 Tim 2:5-8). He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Heb 7:25). The Holy Spirit "himself intercedes for us… and intercedes for the saints according to the will of God" (Rom 8:26-27). (CCC 2734) Filial trust is tested - it proves itself - in tribulation (Cf. Rom 5:3-5). The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"?

Gen 18, 24-25 Far be it from you to do such a thing

(Gen 18, 24-25) Far be it from you to do such a thing

[24] Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it? [25] Far be it from you to do such a thing, to make the innocent die with the guilty, so that the innocent and the guilty would be treated alike! Should not the judge of all the world act with justice?"

(CCC 2635) Since Abraham, intercession - asking on behalf of another - has been characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm (Phil 2:4; cf. Acts 7:60; Lk 23:28, 34). (CCC 2636) The first Christian communities lived this form of fellowship intensely (Cf. Acts 12:5; 20:36; 21:5; 2 Cor 9:14). Thus the Apostle Paul gives them a share in his ministry of preaching the Gospel (Cf. Eph 6:18-20; Col 4:3-4; 1 Thess 5:25) but also intercedes for them (Cf. 2 Thess 1:11; Col 1:3; Phil 1:3-4). The intercession of Christians recognizes no boundaries: "for all men, for kings and all who are in high positions," for persecutors, for the salvation of those who reject the Gospel (2 Tim 2:1; cf. Rom 12:14; 10:1).

Gen 18, 21-23 Abraham drew nearer to him

(Gen 18, 21-23) Abraham drew nearer to him

[21] that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out." [22] While the two men walked on farther toward Sodom, the LORD remained standing before Abraham. [23] Then Abraham drew nearer to him and said: "Will you sweep away the innocent with the guilty?

(CCC 1096) Jewish liturgy and Christian liturgy. A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. The Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. The Eucharistic Prayers also draw their inspiration from the Jewish tradition. The relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

Gen 18, 16-20 Their sin is so grave

(Gen 18, 16-20) Their sin is so grave

[16] The men set out from there and looked down toward Sodom; Abraham was walking with them, to see them on their way. [17] The LORD reflected: "Shall I hide from Abraham what I am about to do, [18] now that he is to become a great and populous nation, and all the nations of the earth are to find blessing in him? [19] Indeed, I have singled him out that he may direct his sons and his posterity to keep the way of the LORD by doing what is right and just, so that the LORD may carry into effect for Abraham the promises he made about him." [20] Then the LORD said: "The outcry against Sodom and Gomorrah is so great, and their sin so grave,

(CCC 2571) Because Abraham believed in God and walked in his presence and in covenant with him (Cf. Gen 15:6; 17:1 f.), the patriarch is ready to welcome a mysterious Guest into his tent. Abraham's remarkable hospitality at Mamre foreshadows the annunciation of the true Son of the promise (Cf. Gen 18:1-15; Lk 1:26-38). After that, once God had confided his plan, Abraham's heart is attuned to his Lord's compassion for men and he dares to intercede for them with bold confidence (Cf. 18:16-33). (CCC 1865) Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root. (CCC 1867) The catechetical tradition also recalls that there are "sins that cry to heaven": the blood of Abel (Cf. Gen 4:10), the sin of the Sodomites (Cf. Gen 18:20; 19:13), the cry of the people oppressed in Egypt (Cf. Ex 3:7-10), the cry of the foreigner, the widow, and the orphan (Cf. Ex 20:20-22), injustice to the wage earner (Cf. Deut 24:14-15; Jas 5:4).

Gen 18, 10-15 Is anything too marvelous for the LORD?

(Gen 18, 10-15) Is anything too marvelous for the LORD?

[10] One of them said, "I will surely return to you about this time next year, and Sarah will then have a son." Sarah was listening at the entrance of the tent, just behind him. [11] Now Abraham and Sarah were old, advanced in years, and Sarah had stopped having her womanly periods. [12] So Sarah laughed to herself and said, "Now that I am so withered and my husband is so old, am I still to have sexual pleasure?" [13] But the LORD said to Abraham: "Why did Sarah laugh and say, 'Shall I really bear a child, old as I am?' [14] Is anything too marvelous for the LORD to do? At the appointed time, about this time next year, I will return to you, and Sarah will have a son." [15] Because she was afraid, Sarah dissembled, saying, "I didn't laugh." But he said, "Yes you did."

(CCC 158) "Faith seeks understanding" (St. Anselm, Prosl. prooem.: PL 153, 225A): it is intrinsic to faith that a believer desires to know better the One in whom he has put his faith, and to understand better what He has revealed; a more penetrating knowledge will in turn call forth a greater faith, increasingly set afire by love. The grace of faith opens "the eyes of your hearts" (Eph 1:18) to a lively understanding of the contents of Revelation: that is, of the totality of God's plan and the mysteries of faith, of their connection with each other and with Christ, the centre of the revealed mystery. "The same Holy Spirit constantly perfects faith by his gifts, so that Revelation may be more and more profoundly understood" (DV 5). In the words of St. Augustine, "I believe, in order to understand; and I understand, the better to believe" (St. Augustine, Sermo 43, 7, 9: PL 38, 257-258). (CCC 276) Faithful to the witness of Scripture, the Church often addresses her prayer to the "almighty and eternal God" (“omnipotens sempiterne Deus…"), believing firmly that "nothing will be impossible with God" (Gen 18:14; Lk 1:37; Mt 19:26).