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The account of the destruction of Sodom and Gomorrah in Genesis 19 has been a subject of extensive discussion, particularly regarding the sins that led to the cities’ destruction. A common question that arises is whether the judgment of Sodom and Gomorrah meant that all its inhabitants, including women and children, were guilty of the same specific sins, particularly the sin of homosexuality. This question is important not only for understanding the biblical text accurately but also for addressing misconceptions and challenges from skeptics who argue that Jehovah’s judgment was unjust. A careful examination of Genesis 19, the broader biblical testimony regarding Sodom, and the nature of divine judgment in Scripture will provide a clear and biblically sound answer.

The Wickedness of Sodom: What Was the Sin That Led to Its Destruction?

Genesis 19 describes the events that led to the destruction of Sodom and Gomorrah. In Genesis 19:4-5, the men of Sodom demand that Lot hand over his two angelic visitors so that they might have sexual relations with them:

“Before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter; and they called to Lot and said to him, ‘Where are the men who came to you tonight? Bring them out to us that we may have relations with them.’”

The phrase “relations with them” (יָדַע, yada) in Hebrew is often used as a euphemism for sexual intercourse (as seen in Genesis 4:1, where Adam “knew” Eve, resulting in conception). This passage clearly indicates an attempt at homosexual assault. The fact that “all the people from every quarter” were involved suggests that the moral corruption of Sodom was pervasive. However, does this mean that every single person, including women and children, was engaged in or approved of this particular sin?

Ezekiel 16:49-50 provides further insight into the sins of Sodom:

“Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food, and careless ease, but she did not help the poor and needy. So they were haughty and committed abominations before me; therefore I removed them when I saw it.”

While Ezekiel highlights Sodom’s arrogance, selfishness, and lack of concern for the poor, it also includes the term “abominations” (תוֹעֵבָה, to’evah), which is often associated with detestable sexual practices, including homosexual acts (Leviticus 18:22). Thus, while Sodom was guilty of multiple sins, the sexual perversion described in Genesis 19 was a prominent aspect of its wickedness.

Were the Women and Children Participants in the Sin of Homosexuality?

It is important to distinguish between the general wickedness of a society and the participation of every individual in a specific sin. Genesis 19:4 specifically states that “the men of the city, the men of Sodom” surrounded Lot’s house. The Hebrew text makes it clear that the ones demanding to commit homosexual assault were males. This does not imply that every woman and child in Sodom was engaged in or approved of homosexuality. However, this does not mean that they were innocent or undeserving of judgment.

In biblical history, entire societies were often judged collectively when their overall moral corruption had reached an irreversible point. For example, in Genesis 6:5, Jehovah declared, “The wickedness of mankind was great on the earth, and that every intent of the thoughts of his heart was only evil continually.” This led to the global Flood. Similarly, in Genesis 15:16, Jehovah told Abraham that the sins of the Amorites had not yet reached their full measure, implying that when they did, judgment would follow.

Sodom and Gomorrah’s destruction was not an arbitrary punishment but the result of widespread corruption. While the primary sin highlighted in Genesis 19 is homosexual perversion, the city was guilty of many other forms of wickedness, as Ezekiel 16:49 indicates. Women and children would have been part of the society that collectively rejected righteousness, and though they may not have engaged in homosexuality, they were complicit in or indifferent to the overall moral decay.

The Righteous Were Spared: The Case of Lot and His Family

One of the strongest evidences that Jehovah did not unjustly destroy innocent people is found in the account of Lot and his family. Genesis 18 records Abraham’s intercession on behalf of Sodom, where he pleaded with Jehovah to spare the city if righteous individuals could be found. Abraham asked,

“Will you indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city; will you indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it?” (Genesis 18:23-24).

Jehovah assured Abraham that He would spare the city for the sake of even ten righteous people (Genesis 18:32). However, by the time of the angels’ arrival in Sodom, it became evident that there were not even ten righteous individuals left. Instead, only Lot and parts of his family were delivered.

Genesis 19:15-16 states,

“When morning dawned, the angels urged Lot, saying, ‘Get up! Take your wife and your two daughters who are here, or you will be swept away in the punishment of the city.’ But he hesitated. So the men grasped his hand and the hand of his wife and the hands of his two daughters, because of the compassion of Jehovah for him, and they brought him out and put him outside the city.”

This passage demonstrates that Jehovah did not indiscriminately destroy the innocent. He rescued those who were not complicit in the city’s sin. Even among Lot’s own family, hesitation and reluctance were evident. Lot’s wife, despite being physically removed from Sodom, looked back in longing and was turned into a pillar of salt (Genesis 19:26). This further confirms that those who perished were not innocent victims but individuals who had become entrenched in the wickedness of Sodom.

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The Judgment of Sodom as a Warning

The destruction of Sodom and Gomorrah serves as a warning throughout Scripture. Jude 7 states,

“Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross sexual immorality and pursued strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.”

The phrase “pursued strange flesh” (Greek: ἕτερος heteros σάρξ sarx) reinforces that unnatural sexual behavior was a significant reason for their destruction. The apostle Peter also highlights Sodom’s fate in 2 Peter 2:6, stating that Jehovah condemned the cities “to reduce them to ashes, having made them an example of what is coming for the ungodly.”

Thus, while not every individual in Sodom and Gomorrah was necessarily engaged in homosexuality, the cities had reached a point where their collective wickedness warranted divine judgment. The destruction was not about punishing one particular sin alone but about the overall depravity that had corrupted the entire society.

The question of whether the women and children of Sodom and Gomorrah were also homosexuals misunderstands the nature of divine judgment. The Bible is clear that Sodom was destroyed for a combination of sins, with sexual immorality being a primary factor. However, the judgment was not limited to those directly committing homosexual acts. The cities as a whole had reached a level of corruption that justified divine intervention. Jehovah did not destroy innocent individuals but ensured that the righteous, such as Lot and his daughters, were spared. The destruction of Sodom and Gomorrah remains a powerful testimony to the consequences of rejecting God’s moral standards and serves as a warning for all generations.

Did Jehovah’s Foreknowledge Include the Future Actions of the Children in Sodom?

Jehovah’s foreknowledge plays a crucial role in understanding the destruction of Sodom and Gomorrah, particularly when considering the fate of the children in these cities. While some might question whether young children were directly guilty of the city’s immorality, it is important to recognize that Jehovah’s omniscience allows Him to see not only the present state of a society but also its future trajectory. This means that when He declared that no righteous individuals were found in Sodom (Genesis 18:32), His judgment was not based solely on the immediate condition of its inhabitants but also on their future actions and moral direction.

The Bible affirms that Jehovah possesses perfect foreknowledge of human choices without violating human free will. Isaiah 46:10 declares, “Declaring the end from the beginning, and from ancient times things which have not been done, saying, ‘My plan will be established, and I will accomplish all my good pleasure.’” This means that Jehovah’s knowledge is not limited to what has already occurred but extends to what will happen. If the children in Sodom had been allowed to grow up, they would have been shaped by their corrupt surroundings, perpetuating the wickedness of their parents and continuing the city’s moral decline. The pervasive nature of sin in Sodom suggests that the next generation would have been just as depraved, leaving no hope for righteous transformation.

This principle is evident in other biblical instances where divine judgment takes future corruption into account. In Genesis 15:16, Jehovah explains to Abraham that the iniquity of the Amorites was “not yet complete,” implying that judgment would come when their moral degradation reached its full measure. Similarly, in Deuteronomy 20:16-18, Jehovah commands the Israelites to completely destroy certain Canaanite nations, stating, “so that they will not teach you to do all the same detestable practices of theirs which they have done for their gods, by which you would sin against Jehovah your God.” This indicates that when a society reaches a level of irredeemable corruption, its future generations are unlikely to turn from sin, justifying divine judgment in light of His foreknowledge.

Thus, the destruction of Sodom was not an arbitrary act but a response to both the present and future reality of the city’s wickedness. Jehovah’s perfect knowledge ensured that His judgment was just, taking into account the inevitable corruption of future generations. The fact that no righteous individuals were found in Sodom, even among the youth, affirms that the city had reached a point of no return.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).