On the Sin of Sodom…

Recently, as I was rereading the well-known biblical account of Sodom and Gomorrah in the book of Genesis (chapter 18), I found myself reflecting on the traditional view of these cities’ sin that is so widespread in church circles. The question arises: is it really only about a sin connected with sexual practices, or does this story carry a deeper meaning?

(It is important to note that I do not advocate for LGBT causes, nor do I seek to justify such behaviour. My aim is to consider a wider context in which this account gains a new meaning that goes beyond simplified interpretations. Scripture addresses sexual relations clearly enough without needing the tragedy of Sodom and Gomorrah to reinforce it.)

In the age of ancient pagan cultures, sexual licence was the norm rather than something condemned. What, then, made these two cities so exceptional in God’s eyes? Genesis says: “And the LORD said, ‘Because the outcry against Sodom and Gomorrah is great, and because their sin is very grave, I will go down now and see whether they have done altogether according to the outcry against it that has come to Me; and if not, I will know.’” The classic interpretation assumes that this is the outcry of the cities’ own inhabitants. In Jewish tradition, however, the meaning of this account turns out to be more complex. The midrash says that Sodom and Gomorrah had a rule: “Anyone who helps a poor man, a beggar or simply a stranger, even with a piece of bread, shall be burned in the fire.”

In this connection the midrash mentions Paltith, the daughter of Lot. Married to one of the most prominent men of Sodom, she secretly helped a poor man, bringing him food every day. When the townspeople found out, they sentenced her to be burned. Before her death she cried out to God for just retribution, and her cry reached the throne of the Most High. In response God said: “I will go down and see whether they are doing as the cry that has come to Me says.” In the end the whole city was destroyed.

Here the key question arises: what exactly was the evil of the people of Sodom, and why was total destruction of the city the only solution? The answer given by Scripture and the midrashim lies in a social evil that showed itself not so much in specific crimes as in inaction where action was required. The prophet Ezekiel (16:49) describes it like this: “Look, this was the iniquity of your sister Sodom: she and her daughter had pride, fullness of food, and abundance of idleness; neither did she strengthen the hand of the poor and needy.” The problem is not that there are people who commit evil deeds, but that such a way of life becomes a social norm.

The second important point the midrash stresses is that the punishment of the entire city was brought about by the cry of a single woman, killed for helping a poor man. One act, one cry — and the cup of the Almighty’s patience overflowed.

Every human action has a unique significance and affects the world, either making it better or destroying it. A human being is not just a cog in a machine, but a bearer of the image of God, responsible for themselves, for society and for the whole world. Every action, from the most significant to the seemingly trivial, affects those around us, our contemporaries and generations yet to come.

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