Sodom

Well, it's good to be back among you. I didn't have any bad reports from Brian LaBeaus here last week, so we didn't chase him out, which is always good and In fact, I think he was quite charmed with our our little fellowship here and so now we leave the Security and the calmness and the enjoyment of the Gospels Matthew 6 last week and return back to Genesis and a really challenging part of the narrative chapter 19.

Not only the depravity of Sodom, but as you just read also the depravity in the caves by Zoar. And so this is a difficult passage and we'll be spending several weeks in chapter 19. This morning we'll focus on verses 1 through 13.

We'll pick up next week also with verse 13 and move forward a few verses but this morning we want to begin with Genesis 19 verse 1 and First we consider before we get to Sodom. We actually consider lot and we have to keep in mind where we've been in Genesis chapter 18 remember that these three messengers appeared to Abraham by The terebinth trees and of course he rushed around and all this great effort to lay down a feast before them.

It became clear and the dialogue that followed that one was the Lord incarnate in this sort of pre incarnate Manifestation of his presence. It was the Son of God and two angels who then go on to Sodom beginning in chapter 19.

As we'll see this morning While Abraham interceded with the Lord and interceded particularly that if there's ten righteous Within the confines of the city that it would be spared and the Lord agrees to this.

The Lord agrees to this intercession if I find ten righteous in Sodom I will not destroy it. So we begin in 19 verse 1 the two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom.

When lot saw them he rose to meet them and he bowed himself with his face toward the ground. The last time we saw a lot. He was well not the last time but I guess the the very first time he settled near Sodom chapter 13 by the end of Chapter 13 beginning of 14.

He was living in Sodom. Now some decades have passed a lot of time has passed. And we find him sitting at the gate. It seems likely that lot over this long period of time that he'd been dwelling near and then in Sodom had gained something of a reputation and Apparently a position of influence.

This is an idiom in the Hebrew language to sit at the gate. Normally meant you had some sort of political function maybe as an elder in the city. Maybe you were exercising some judicial function. That would be true of a visiting dignitary for instance.

So it seems that lot has he's not just happens to be sitting by the gate. But he's here in a position of prominence at the city. Perhaps some of this was connected to his relationship being the nephew of Abraham.

After all many sodomites would have remembered that it was Abraham who rescued them when there was the war of those kingdoms five against four in the rebellion against Keter Leomer and so perhaps Because they recognized that lot himself was rescued by this great warrior Abraham.

Who's actually not all that far away. Perhaps this is why lot has a position of influence. So we picture lot. He's he's rooted into Sodom as we'll see next week Sodom has more of an influence on him and his family than than anything close to Abraham and we see a great contrast between lot and Abraham.

But we find these visitors approaching these two angelic messengers. We know from chapter 18 their mission. But lot does not know who they are or why they have come so he rises to meet them. We read he bows himself with his face toward the ground.

Now again, sometimes bowing to the ground is just bowing to the ground. Sometimes bowing to the ground is worshiping. It's all depending on context here. It seems to be I think accurately translated bowed to the ground.

He bowed himself with his face toward the ground. This is a way of showing reverent Hospitality though. This is very similar to Abraham's response. It seems that lot does not yet recognize the true identity of these visitors.

Until they reveal who sent them and why they've came he'll be treating them as visitors foreign visitors that he does not know.

Verse 2.

Here now my lords, please.

Turn into your servants house and spend the night and wash your feet. Then you may rise early and go on your way and they said no. But we will spend the night in the open square but he insisted strongly so they turned into him and entered his house and he made them a feast and Baked them unleavened bread and they ate.

Now already we should be picking up this parallel between Abraham's hospitality in Genesis 18 and lots hospitality here in chapter 19. Like uncle like nephew and this is a very important detail. We've known very little about the personal character of lot until chapter 19.

We have some estimate of the kind of man He was based on where he chose to dwell based on what we'll see in the following verses next week. But but here we have a first glimpse into his personal Integrity and the generous nature of his character and this is very important because somehow Peter and second Peter is picking up on the fact that lot is righteous and lot has a righteous soul a righteous Status.

Well, where does that come from? Everything we've seen about lot screams just the opposite but second Peter says very clearly that righteous man lot Dwelling among them tormented his righteous soul from day to day Seeing and hearing their lawless deeds.

So perhaps here we have our first real glimpse of the righteous soul of law. The angels refused his offer at first. It's nighttime. They're just going to sleep in the square which would have been sort of the marketplace Civic gathering space toward the gate but of course, this is a Customary almost polite response to an offer of hospitality in the ancient Near East.

It would be if I ordered a big Basket of french fries and I was like, would you like some? Oh, no. No. No those you ordered them. You have them and then I go. No. No, I insist. Oh, okay. Maybe I'll have some it's just polite to not say Oh great.

Thanks and start porting into it. Well, so it is with ancient Near Eastern hospitality. You first defer a little bit. No, no. No, I couldn't impose and then you wait for the insistence and that seems to be what these angelic visitors are doing.

We find the same thing with the risen Lord. Jesus interestingly in Luke 24. Remember the disciples on the road to Emmaus we read Luke 24 beginning in 28. They drew near to the village where they were going and he this is the Lord Indicated that he would have gone farther, but they constrained him saying abide with us.

For it is toward evening and the day is far spent and so he went in to stay with them. This is just how Hospitality is negotiated unless you are very clearly a royal or divine figure then it's like You just accept whatever is offered to you because you have the authority and the prowess to do so.

So he insisted strongly. The Hebrew verb here is really interesting. It appears later in in verse 9. So we have it he insisted strongly. Another translation he he pressed he pressed them. It's it's the Hebrew verb pats are and it appears again with the sodomites when they're pressing against lot.

It's the same verb. So look at the contrast. It's already being created. What is the character of law when he presses it's to welcome these foreigners? He's never met before total strangers and he's pressing them.

Please. Let me prepare for you. Please. Let me host you. Please come into my house and let me protect you. The sodomites are going to press in the opposite direction. We're going to assault you. We're going to murder you.

That's the kind of insistence or the pressing that they do. Now lot we've established this parallel. Let's break it apart a little bit unlike Abraham lot does not run around to get butter or curds in a fatted calf.

Remember it's evening it's not the heat of the day and He seems to be concerned with getting them at least something to eat something decent to eat. Even though the day is far spent and that explains why he doesn't have time for a slow cooked feast.

Even though his heart probably would have been there. They didn't have insta pots in the ancient world. Unfortunately, so he offers them unleavened bread. Now this is the first time we read of unleavened bread in Scripture.

This is the first occurrence of unleavened bread and it seems simply to be. I don't have enough time to cause the dough to rise. And to bake it properly, so we're just gonna make it unleavened. The next time that it will appear in Scripture is when God is about to send catastrophe upon Egypt the night of the Passover and That's when unleavened bread is again.

With the same context right you're not gonna have time it has to be unleavened so that you have time to leave and rush out. It's not gonna have time for a slow Ornately prepared feast but notice the similarity of context here judgment is about to come and here We have this unleavened bread.

It's almost emblematic of the fact that it's coming so rapidly. Now as we move forward into the next verses, we're going to see three things about Sodom. The first thing we'll see is Sodom's unashamed demand unashamed demand.

Secondly, we're going to see Sodom's unmoved depravity unmoved depravity and Then third and last we're going to see Sodom's unavoidable destruction. So first Sodom's unashamed demand beginning in verse 4.

Now before they lay down the men of the city the men of Sodom both old and young. All the people from every quarter surrounded the house and they called to Lot and said to him. Where are the men who came to you tonight?

Bring them out to us so that we may know them carnally. So Lot went out to them through the doorway shut the door behind him and said please.

My brethren.

Do not do so wickedly. See now. I have two daughters who have not known a man, please. Let me bring them out to you. And you may do to them as you wish only do nothing to these men since this is the reason they have come under the shadow.

Of my roof. There's a lot to unpack here.

First it goes without saying. The depravity of Sodom is shown not just in a handful not in a gang not in the notorious town drunkard. But actually in the whole lot of them no pun intended. Both young and old alike.

Doesn't that just ring horrifically? Young men old men boys elderly men gathering around for this spectacle. Where are the men that went into. You bring them out to us? It's put rather nicely for us in in the gloss.

We know that to know is language of intimacy and Adam knew his wife and she bore. If that's not clear that we may know them carnally. That's meant to emphasize and then if even that's not clear We have the the trade-off which will address momentarily.

Please take my two daughters who have not known men. It goes without saying that the depravity is homosexual rape. Now, of course homosexuality is explicitly condemned in Scripture. It's explicitly condemned here.

It's explicitly condemned again in Leviticus 18 and Anywhere else that happens to be referenced there along with bestiality and other forms of sexual perversion. Now there are still some shock factor in our culture to some forms of deviancy or perversion.

But here's one form an abomination in the sight of God that become rather palatable. And so you'll have most preachers. Good godly gospel preaching preachers as soon as they mention something like homosexuality being abomination.

They'll be like, but it's no worse than than lying or stealing or fornicating. Does this seem a little worse to you than lying or stealing? Surrounding a house. With God's messengers inside like a demonic herd of swine squealing to fulfill lust through rape.

Yeah, that sounds a little worse. The scriptures do have levels of gravity with sin. It is true that any sin if it is sin is sin enough to condemn. But to somehow placate to fit the the air of our age is to miss.

What's what's ought to be shocking and striking not just here. But whenever this is brought up again and again in Scripture now, this is an important point I want to make for where we're going to go. There's also something preachers do I think negatively on the other side.

Where Sodom can only be reduced to this sin and that's not how scripture continues to develop and use Sodom and Gomorrah, and so we'll see that. But of course at the very least and we have to start here it goes without saying that scripture uniformly condemns homosexuality as a perversion of what God has designed of what God has created as an abomination against God as an expression of human depravity of Sinful lust in the the mutation of desire against God's will.

Paul clearly takes us up in Romans 1 in Verses 26 and 27 some of us can remember a few Sunday nights ago The Apostle Paul came to visit us and and happened to be reading from the NIV 1984. If you follow Elsie actually still talks about the Apostle.

Well, I don't think she's quite worked out. The chronology on that one. Paul picks this up in Romans 1 for this reason God gave them over to degrading passion. Their women exchanged the natural function for that which is unnatural in the same way.

Also the men abandoned the natural function of the woman and burned in their desire toward one another men with men committing indecent acts. Receiving in their own persons the due penalty of their error.

This is Paul addressing this. And we see this the crowd is demanding that law turn over his guests. This is an unthinkable violation. I hope we've begun to unpack the significance of hospitality to the ancient Near Eastern mind that is still true today.

Though perhaps less so it strikes us as absolutely bizarre that you would sacrifice anything to protect someone who's not related to you. Not even not even a relative or even a friend, but just a stranger that you've welcomed into your house.

What obligations do you have to them? Well for the ancient Near Eastern mind if you accept someone into your house if you're opening up hospitality. You would you would sacrifice yourself to protect their honor.

The crowd has gathered around. It's become this mob and There's this unthinkable violation. They themselves would have been somewhat cordoned off by this ancient Near Eastern mentality. But the lust has overruled that as lust always does.

Sin doesn't respect boundaries for long. We can put on certain conventions and social pressures as we see it around us today. That never lasts. It's like a seawall. They don't last very long. Even the ones that the Romans built inevitably degrade.

Lot of course is aware of what's going on. Remember, he's been vexing his righteous soul day by day when he considers their lawless deeds now He has this position of influence and honor, but he has to fight against the drunkenness of their lust.

He closes the door to protect these guests and he goes as a mediator to stand between them. Please brethren do not do this wicked thing. Notice how he addresses them.

Brethren.

Brethren he's trying to cut through. Stop acting like a wild beast.

Brethren neighbors.

Friends.

We've gone to birthday parties together with we've celebrated things together. We've worked alongside. We've helped build and repair. Brethren, do not do this wicked thing. And then we're just about to applaud his courage.

He's closed them in he's going to negotiate. We're about to to applaud his courage. And then what happens. Please take my daughters and now we throw our hands up. What in the world? What is going on.

Well.

What he does no commentator will say anything other than what he does is evil and foolish and sinful and I don't want to defend lots action for a moment, but I at least want to help us rationalize it.

Consider lots prominence. He was sitting at the gate. He has some position of influence over these sodomites. Remember this family connection to Abraham who would have been held in wide regard by those in Sodom.

So he has some clout if anything he has sort of the Abrahamic army backing up anything. He says He must have thought surely. I'm prominent enough surely. I'm honored and respected enough that if I negotiate if I mediate they will immediately turn back.

They will desist so it seems not that he's saying please just do whatever you want to my daughters so much as he's calculating. They would never dare bring shame upon my daughters. We know that the daughters are virgins, right?

They have not known men and yet he says son-in-laws later on in verse 19. So it seems that they're betrothed right the daughters are betrothed. To the son and son-in-laws and so even there you have this custom some of these sodomites are actually betrothed.

They're not going to dare go against that. This would have been something that brought Due punishment in the civil court and so it's a calculated maneuver. Please take my daughters now. They're betrothed to fellow sodomites.

And also you would dare not bring shame upon me in my house. Knowing who I am and and who my family has been to you. It seems to be calculated. Does that sound similar to Abraham? Runs in the family doesn't it?

Please just tell them I'm your brother Sarah. Tell them I'm your brother. I don't know how long this famines gonna last. But if anyone dares to try to take you and try to propose to you and and buy you with the bride price.

He'll at least have to negotiate with me. I'll be your brother and I'll go. Yeah, let's talk about negotiations. We've got plenty of time and once the famines over we'll leave crisis averted. But that calculation misfires for Abraham, doesn't it?

And that calculation misfires for lot. Not only are they unperturbed By bringing shame upon his betrothed daughters. They actually turn their vengeful lust upon lot himself. So though we can rationalize it I think especially given that ancient Near Eastern Sense of hospitality where you were willing to sacrifice anything and everything to protect those you've brought under the coverage of your house.

But but even then even though we can rationalize it we dare not excuse it. What lot did was evil. It was horrific. To present his own daughters in that way to risk it even if it was never meant to be something real.

The awful parallel to this is in Judges 19 When the men of Gibeah surround the house and the Levite offers his concubine and no angels are there to pull her back in and protect her and So they ravage her all night until the next morning when she collapses dead on the doorstep.

Lot was prepared to do that.

To his daughters.

Apart from the mercy of God.

It's a wicked thing.

The fact that these men have no shame Against this offer is what stands out to me brethren co-workers friends neighbors co-laborers people that I've known and we've spent decades together and we've lived side-by-side and we've wept and we've rejoiced and we.

We've lived our lives together brethren. Don't do this wicked thing. Look, you know, my little girls. You were there you were there when they were born you were there at the announcement of their engagement you've been there.

You've seen them grow. You can have them you can have them. Just don't do this wicked thing. Look, look how unashamed.

How depraved?

How hideous these men are? Isaiah 3 9 speaks in a similar way of this unashamed nature here speaking of Judah. They look on their countenance Witnesses against them. They declare their sin like Sodom.

They don't hide it. Whoa to their soul. Don't hide it. Their countenance their attitude their behavior. They're like beasts. And so the first thing that we see is Sodom's unashamed demand. But then secondly, we see Sodom's unmoved to depravity.

They say stand back verse 9. This one came in to stay here and he keeps acting as a judge. He probably legitimately had that function more or less. Now we'll deal worse with you than with them. And so they pressed Hard against the man lot and came near to break down the door lot.

Tried to stand as mediator between the depravity of Sodom the outcry has been going up to God here come these angels. Lots trying to mediate in their gap the outcries too fierce. The depravity is too much.

The men have to pull him back. Verse 10 the men reached out their hands and pulled lot into the house with them and shut the door that the mob becomes furious and so now the one who was trying to rescue these men needs to be rescued by these men and Verse 11 they struck the men who are at the doorway of the house with blindness.

Both small and great and they became weary trying to find the door. Now perhaps in your mind if you're thinking you're at it. You're at lot if you're a sodomite. Yeah, I'm trying to make you imagine being a sodomite in Genesis 19.

Well, anyways, let's go along with it. You're pressing with lot toward the door almost breaking the door. You're struck blind and you honestly don't think you can just oh, here's the door even though I can't see well, it's interesting.

This particular Hebrew verb for blindness here. It only appears one other place in Scripture and it seems to be not that it's just all the sudden your eyes are permanently closed. But everything else remains the same.

It only appears also in 2nd Kings 6 and it seems to be the idea is that wherever they go to find something It's gone. In other words the very thing they're intent on having they cannot have it. And so it's as though the door disappears as far as they're concerned.

And so they become weary frustrated. We know it's here, but where did it go? And so there's a supernatural judgment of blindness that God has wrought upon these men. So this this aggression this depravity this degradation all of this begins to to boil down into weariness.

And they go their way. So perhaps not Physically blind if they couldn't find the door five feet away from them. How are they going to find their house? We're not talking about that kind of blindness. If anything, it's a pretty horrific vision of blindness, isn't it in the context of talking about the judgment of God.

We're saying there's a supernatural blindness that affects men the very thing their intent upon they cannot find. That sounds a lot like how God uses Spiritual blindness and hardness of heart to judge those who resist him.

We've heard about the outcry of Sodom. I. Maybe you're being moved along with Abraham. Yes, Lord. Yes, Lord spare Sodom. Yes, Lord. Yes, Lord spare Sodom. You heard about the outcry now you see it. This is what Abraham was praying for.

This is what we would be interceding for. Does anyone want to stop interceding? Does he want to say no? No, that's okay. You can go ahead and judge it now. That's how we ought to be responding to this.

When God's judgment comes at the end of the chapter, do we not just say the judge of all the earth does right? The judge of all the earth does right? Johannes Voss Says God is both sovereign and righteous.

He possesses the unquestionable right to destroy all evil in his universe. If it is right for God to plan and affect this destruction. It is right also for the Saints to pray for the same. Now we're going to qualify this in a lot of ways, but just let that stand in sync.

Instead of being influenced by the sickly sentimentalism of the present day Christians should realize that the glory of God Demands the destruction of evil and if you don't think that statement is true, you can never make sense of the cross.

The glory of God Demands the destruction of evil. The last thing we see is Sodom's unavoidable destruction. We're going to rehearse this again next week, but just to point something out and then we'll move to some application.

Genesis 19 beginning in verse 12 Sodom's unavoidable destruction and the men said to Lot Have you anyone else here son-in-law your sons your daughters and whomever you have in this city take them out of this place.

For we will destroy this place. Because the outcry against them has grown great before the face of the Lord and the Lord has sent us to destroy it. Notice the angelic message is judgment. Here we see that The punishments and judgments that God reaps upon the earth are not necessarily through demonic agency.

We have to have a separate category. Are there afflictions? That God permits the enemy to bring toward Job. Yes, are there afflictions devastations? That are brought about by the righteous angels of God.

Yes, we must say both.

And.

Yet it's revealed to us to God's people. The author and the design and the rationale for such judgment here. We have it in Genesis 19. Here you have the angels who have been sent by God have been with the incarnate Lord the pre-incarnate Lord.

And they've been sent to destroy this wicked wicked city. There was an old TV show in the 90s. I wonder if anyone else.

It.

Used to be on when I got home from school. It was called touched by an angel like a CBS show and there was Like this Irish actress who was like the junior angel and then there was this like old soulful woman.

That was the senior angel and the whole it was all the angels going around to give these little you know. No one knew that. They were angels, of course. So here's this little Irish stranger and you know.

Oh.

Well.

The good Lord above and just gives these little Encouragements and guidances and and then the people work things out and they're like so moved and they put their faith in God. Okay. Well, here's a different type of being touched by an angel.

Judgment is coming. Judgment is coming. Judgment is coming because the outcry has gone up. Now again When you just hear outcry and we don't have details. You think Oh Lord show mercy. Wouldn't it be great if you show mercy.

When you actually read the details you begin to reconsider. Now think about how many other judgments of God where we just don't know the details then you think. These are just the details that are reported at a glance across a paragraph if we could really know.

What God knows. If we could really see? What God sees if we could see the intent and the motives of the heart. Judgment is an act of mercy. That this.

Cancer of.

Sodom won't spread to her neighbors and to the neighboring cities and the victims within her. So in one sense God's judgment is always an act of mercy. For those who are being torn asunder and caused to to groan With no pity in the face of such torment God's judgment It's always an act of mercy.

Or at least by cutting off the impact of that evil. But second it's a warning to the ungodly. It's a warning to the ungodly. God judges Sodom not just because Sodom is so unique in its depravity Compared to any other nation or person on the face of the earth.

But rather because in his will he has chosen to make Sodom an example. Now scripture itself bears this out. When we go to Jude in the New Testament Jude beginning in verse 5 we read. I want to remind you Though you once knew this that the Lord Having saved the people out of the land of Egypt.

Afterward.

Destroyed those who did not believe. So this is Jude speaking to the church and he's saying. I want to remind you brethren. Though God led his people out of Egypt those that he let out were destroyed in the desert.

I want to remind you brethren. To work out your salvation in the fear and trembling of God. I want to remind you brethren to conduct yourself with all holiness and reverence fearing the name of the Lord.

I Want to remind you brethren to be sober. Not drunk in this flood of dissipation, but sober minded in this present evil godless age. I want to remind you brethren verse 6 and Jude. The angels who did not keep their proper place, but left it he's reserved in everlasting chains under darkness for the judgment of that day.

Notice verse 7 as Sodom and Gomorrah and the cities around them in a similar manner. Having given themselves over to sexual immorality. Are set forth as an example. Suffering the vengeance of eternal fire.

So this is Jude and Jude is saying church be reminded be reminded. Church of Sodom in Genesis 19. Which is an example of the kind of suffering that will come when God unleashes eternal vengeance. Peter says the same thing in 2nd Peter 2 beginning in verse 6.

Turning the cities of Sodom and Gomorrah into ashes. He condemned them to destruction. Making them as an example to those who would live. They're an example we learn from this that God's judgment is is never capricious.

It's always just it's never arbitrary. You could never dare say it's not. Abounding in all sorts of long-suffering and undeserved mercy. Every second that Sodom was spared was an undeserved mercy. No one could ever say that Sodom got anything less than what it deserved.

And one of the most terrifying prospects held out in Scripture is That some people will get what they deserve. Throughout Scripture Sodom bears this example of God's condemnation upon the wicked. In Matthew chapter 11 Jesus is defending John the Baptist you remember John the Baptist has he's in prison.

John the Baptist the one who's preparing the way for the Messiah. John the Baptist who who knew that he was not worthy to unstrap the sandal of this one. I need to be baptized by you. You would be baptized by me.

He knows who Jesus is. He knows that he's the promised one. They've been waiting for but he's beginning to have doubt and despair as the Messiah is not doing what? Everyone including John thought the Messiah would come to do kick the Romans out establish the kingdom now glory glory glory.

Triumph triumph triumph. So why am I in a Herodian dungeon? So he sends his messenger. Are you the one we've been waiting for. Or are we to look for another. Now anyone who knew the character and integrity of John might begin to say John the Baptist we don't doubt you Jesus.

John the Baptist is doubting and so Jesus defends John. What did you come out in the deserts to see a reed shaking in a wind? No, you came out to see a lion. You came out to see a brave heart. That's why you came out and.

Of course he goes into talking about how John is the greatest man born among women but in the kingdom of God He's the least so significant is the coming of Christ in terms of redemptive history. But then he turns his aim to the people to the generation and it's fascinating where he goes.

This is Matthew 11 beginning in verse 16. But to what shall I like in this generation? In other words, he's defending John. Now leave John alone. Go tell John this let me address you. To what shall I like in this generation?

It's like children sitting in the marketplaces calling to their companions. Saying we played the flute for you. You did not dance. We mourned to you. You did not lament. John came neither eating nor drinking and they say he has a demon.

The son of man came eating and drinking and they say look a glutton a winebibber a friend of tax collectors and sinners. But wisdom is justified by her children. So just notice what Jesus is doing. He's turning his aim upon the generation and and notice this language here.

He gives us a little proverb. It's like children sitting in the marketplaces calling to their companions. So who are the children in the proverb the children would be John and Jesus? Sitting in the commonplace calling to the generation the companions.

We played the flute for you you did not dance another word a message of great joy a Message of great joy such that Jesus is the glutton and the winebibber the friend of tax collectors. We mourned to you John the Baptist preparing the way We're wearing this this strange garb calling people to repentance.

We mourned. We mourned to you. You didn't lament. In other words whether the kingdom has come with great joy. And the great hope of the promise or whether it's come in the great call to repentance and the need for self-despair and humility.

Either way, you've been unmoved. You didn't dance you didn't mourn. And so he begins to rebuke the cities now look verse 20. Then he began to rebuke the cities in which most of his mighty works had been done because they did not repent.

Woe to you cores and woe to you Bethsaida if the mighty works Which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes. But I say to you It will be more tolerable for Tyre and Sidon in the day of judgment than for you and you Capernaum.