Patriarchs, Prophets and Other Villains

Lisa Isherwood

• Publisher: Routledge
• Year: 2016
• Print ISBN: 9781845531300
• eBook ISBN: 9781134944255
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

Patriarchs, Prophets and Other Villains takes as a starting point the hermeneutics of suspicion. The book illustrates the way in which texts and interpretations have been manipulated for the purpose of power and control. Through careful-counter readings it challenges the ways in which the female divine has been pushed back by relentless male interpretation and misrepresentation. The essays range across liberation theology and queer theory to sexual hospitality and the 'Song of Songs' as a challenge to hetero-patriarchy. The book provides an accessible resource for any student interested in the ways in which narrow readings of Scripture can become a power base for hierarchies of exclusion.

Chapter 13 Culture Clash in Sodom: Patriarchal Tales of Heroes, Villains, and Manipulation

K. Ratato Lings

Certain patriarchal procedures in the Hebrew Bible (HB)¹ are deeply disturbing to modern commentators. Nowhere is this more poignantly illustrated than in the texts that describe the dramatic destruction of two cities, namely Sodom (Genesis 18-19) and Gibeah (Judges 19-20). While the biblical story-tellers present their patriarchal protagonists as suffering heroes as opposed to the groups, cities, tribes or peoples depicted as villains, modern scholars tend to bring a different focus to the text, often including the patriarchal heroes among the villains. This is so much the case that one might well speak of the encounter between the biblical narrators and their modern interpreters as an authentic culture clash. The collision of these two interpretative cultures seems to have gone unnoticed in many quarters. However, its critical importance has become very clear to me during my ongoing doctoral research, which focuses on the original Hebrew texts of the narratives in Genesis 18-19 and Judges 19-20.

This paper² aims to give a brief overview of some of the striking contrasts between the biblical approach to the hero/villain issue and representative modern approaches. Given the limited amount of space, I am aware that some of the generalizations that follow may give an incomplete picture of the variety of opinions and views to be found among Bible interpreters today. Nonetheless, the evidence that has emerged so far is significant enough to merit a discussion. Finally, I shall briefly explore some of the questions that I have wrestled with after becoming aware of the culture clash, particularly how the decoding of manipulative agendas behind biblical narratives can become a tool of liberation, notably for lesbigay people and, I would suggest, for other oppressed groups and communities.

The City of Sodom

To take the villains first, Sodom is the first noteworthy example in HB of a city being described as 'evil'. In 10:19 the name of Sodom is introduced alongside Gomorrah; both cities being founded by the early Canaanites. The latter have just been listed as descendants of Ham (9:6, 20), a fact that inextricably places them under the curse pronounced by Noah (9:25-27). The Canaanite connection is reaffirmed in 13:7, and very soon the impending destruction of the city is announced (13:10) because the inhabitants are 'wicked' (13:13). The exact nature of the evil in this city is not specified. The King of Sodom is mentioned (14:2, 22-23). The narrator reintroduces the theme of Sodom in chapter 18, where Abraham's visitors look towards the city (18:16), and Yahweh reveals his plans to Abraham (18:20-21).

The Sin of Sodom: Genesis

Some room is left for doubt as to the extent of the wickedness prevalent in the city, as Abraham intercedes for those citizens who are 'righteous' (18:23-32). The only factual evidence of Sodomite wickedness provided by the text is finally presented in 19:1-14. Three facts emerge. First, the people of Sodom are perhaps not seen to compete with Lot, who is a resident alien, as he offers hospitality to the visiting angels. Lot distinguishes himself by promptly inviting them to stay at his house (19:1-3). Second, all the men of Sodom behave disrespectfully toward Lot.³ Instead of offering him their assistance, they arrogantly tell him not only to interrupt and relinquish his responsibilities as host but even to bring the visitors outside, which would imply handing them over to the townsmen's control (19:5). Lot instinctively opposes the idea. Within the parameters of ancient patriarchal culture such a proposal is totally unacceptable.

The Sodomites then respond by resorting to threats accompanied by physical violence, thus confirming their evil ways (19:9). On these grounds the villains of the story are punished in two ways: (a) they are effectively barred from achieving their stated aim, namely, to become acquainted with the divine visitors (19:5), and (b) their violent procedure triggers not only their temporary 'blindness', but also an even greater punishment in the form of their total destruction. From a biblical perspective, perhaps the transgressions of Sodom can be viewed as religious. The Sodomites fail to show the visiting angels due respect, and they maltreat Lot, the resident alien. Their selfish, violent behaviour causes offence to the divine.

The Sin of Sodom: HB

All biblical interpreters quoting Sodom see the men of the city as villains. The terms describing the sin or crime committed cover a wide spectrum, which cannot be reduced to a simple formula. By and large, however, these different terms can be subsumed under the following categories: idolatry,⁴ rebellion against God,⁵ false prophets,⁶ pride and arrogance,⁷ adultery and promiscuity,⁸ iniquity, corruption,⁹ social injustice,¹⁰ violence and murder.¹¹ A frequently used term in Ezekiel is 'abominations', which applies to most categories of sins, particularly idolatry.¹² Outside the book of Genesis, the issue of in hospitality to strangers is not singled out by HB interpreters. In all probability, inhospitality or, more accurately,

breach of hospitality, is covered by one or several wider categories such as rebellion against God, pride and arrogance, iniquity, social injustice, and violence. However, within Genesis itself, the theme of patriarchal hospitality is strongly emphasized by juxtaposing the generosity displayed by Abraham (18:2-8,16) and Lot (19:1-3, 6-8) with the uncharitable, aggressive behaviour displayed by the Sodomites (19:4-5, 9).

The Sin of Sodom: Modern Interpreters

Modern interpreters agree with the biblical text insofar as the men of Sodom are seen as villains. The importance of the hospitality/inhospitality issue is widely accepted and discussed,¹³ although several commentators are uncomfortable with it or even dismiss it.¹⁴ When it comes to defining other aspects of the exact nature of the sin of Sodom, a wider gap emerges. Whereas no part of HB describes the sins of Sodom in homosexual terms, most interpreters today do just that. Contemporary readers take it for granted that the phrase 'so that we may know them' (19:5) is a euphemism that contains sexual innuendo. This approach is also reflected in a large number of current English Bible versions,¹⁵ and the same is true for a majority of commentators.¹⁶ What is more, recent scholarship tends to make a clear distinction between consensual male-male sex on the one hand, and forced intercourse on the other.¹⁷ As regards the latter category, there is broad agreement on the concept with a number of variations in the terminology. This stretches from abuse, abuse of strangers, and abuse and assault at one end of the spectrum, going via attempted sexual assault and attempted gang rape all the way to rape, male-male rape, gang rape, homosexual gang rape and violent gang rape at the other extreme. Common to them all is the idea of sexual aggression, often depicted as anal rape.¹⁸ In other words, with its emphasis on sexual violence, the interpretative lens used by modern scholars differs radically from that of HB.

Heroes of Sodom: HB

The first individual to be cast in the role of hero is Abraham. For his nephew's sake, Abraham undertakes the perilous military operation by which he succeeds in liberating all the people of Sodom, including Lot (14:14-17). Likewise, Abraham intercedes before Yahweh in order to secure the survival of the righteous of Sodom, a group that Abraham is convinced would include Lot (18:23-32). The second hero is a combination of Yahweh and his angels. First, Yahweh listens to Abraham's concerns and respects them (18:26-32). Secondly, the angels visiting Lot rescue him from physical assault (19:9-11) and lead his entire family to safety (19:15-23).

From a biblical perspective, the only righteous man living in Sodom is Lot. Up until this point, virtually nothing has been said of Lot's personal qualities. Indeed, these are not really revealed until Genesis 19. Here Lot acts in accordance with patriarchal values as he practises traditional hospitality. He insists on bringing the visiting angels to his house (19:2-3), takes responsibility for the preparation of the meal (19:3), and, when subsequently challenged by the men of Sodom, defends the inviolability of the patriarchal hospitality concept (19:7-8). From his perspective, the only possible way out of the sudden emergency is the idea of protecting his male guests by offering his two unmarried daughters to the mob as a pledge of his loyalty. He literally asks them to do 'what is good in their eyes' with the girls. Unthinkable as this may seem in the twenty-first century, this is in keeping with ancient patriarchal procedures.¹⁹

Thanks to his commitment to the virtues of patriarchal hospitality, HB unquestionably regards Lot as belonging to the minuscule group of righteous citizens of Sodom whose cause Abraham pleaded before Yahweh. This becomes clear as the visiting angels tell Lot and his family to leave the city immediately (19:12-13, 15-17) and then grant him the favour of seeking refuge in the nearby town of Zoar (19:20-23). Finally, as soon as the survival of Lot and his daughters is ensured, the text makes the point that their escape is the result of Yahweh's agreement with Abraham (19:29).

Lot's name occurs in three biblical passages outside Genesis. Deuteronomy speaks of the land that God has given to Lot's descendants (Deut. 2:9,19), and the book of Psalms describes Assyria as 'the strong arm of the children of Lot' (Ps. 83:8). From this, it would certainly seem that HB in Genesis considers Lot 'righteous'. Likewise, Deuteronomy clearly considers the descendants of Lot as worthy of occupying the territory in which they live. Only Psalms portrays the Assyrian 'children of Lot' in a negative light —and evidently for political reasons, given that Assyria is listed among the enemies of Israel.

Heroes of Sodom: Modern Interpreters

Today's scholars have little to say on the subject of Sodom's heroes. Carden (Sodomy, p. 15) sees the deity taking the hero's role as he describes Genesis 19 as 'an account of one of YHWH's liberative, mighty deeds'. In the view of Mark Sturge, Lot is another hero.²⁰ Indeed, Sturge offers what is probably the most positive view of Lot: 'I want to encourage the acceptance of Lot as a fellow saint who had to overcome extreme difficulties in his life and who also experienced the grace of God' (p. 63); 'he recognized that his adopted city needed to be transformed ... he persevered to become the judge of the city ... he was the one who cried out to God against the inhabitants' (p. 75). More complex, but still basically positive, is the interpretation of Lot's behaviour offered by Lyn Bechtel.²¹ She explains: 'Lot's incongruent, offensive and seemingly...

Table of contents

• Cover
• Half Title
• Title
• Copyright
• Dedication
• Contents
• List of Contributors
• Preface
• Asherah, the Tree of Life and the Menorah: Continuity of a Goddess Symbol in Judaism?
• The Road Not Taken: The Rejection of Goddesses in Judaism and Christianity
• 'Dealing with a Jealous God': Letting go of Monotheism and 'Doing' Sacrality
• The 'Torafaction' of Wisdom in Ben Sira
• Sarah: Villain or Patriarchal Pawn?
• Huldah's Scroll: A Pagan Reading
• 'You Seduced Me, You Overpowered Me, and You Prevailed': Religious Experience and Homoerotic Sadomasochism in Jeremiah
• The Monstrosity of David
• Searching for a Queer Sophia-Wisdom: The Post-Colonial Rahab
• Taste and See; A Midrash on Genesis 3:6 and 3:12
• 'Eat, Friends, Drink. Be Drunk With Love' [Song of Songs 5:2]. A Reflection
• Sexual Hospitality in the Hebrew Bible: Patriarchal Lineage or Matriarchal Rebellion?
• Culture Clash in Sodom: Patriarchal Tales of Heroes, Villains and Manipulation
• Bibliography
• Index of Biblical References
• Index of Authors