Boswell claims inhospitable not homosexual acts in Judges 19:22
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| The Destruction Of Sodom And Gomorrah, a painting by John Martin (painter), died 1854, thus 100 years. (Photo credit: Wikipedia) |
Although Boswell claims that “Jews and Christians have overwhelmingly failed to interpret this story as one of homosexuality,”37 he fails to back up this claim with any sources.
A footnote admits that some sources have interpreted the act as sodomy. Although the definitions for sodomy have been wide enough to include several sexual vices, no one has tried to include inhospitality as a possible meaning, except in the sense that all sexual attacks are inhospitable.
The Levite could hardly view the interest of the men of Gibeah as simply an inhospitable act. In Judges 20:5–6, he recounts that the men of Gibeah came after him intending to kill him. It is a “disgraceful” and “lewd” act. In 19:22, the men demand to have sex with, “to know,” the Levite. The host called this a “disgraceful” and “vile” thing (vv. 23–24 NIV). If the men’s aim was only to become acquainted with the Levite, why do they “rape” the concubine?38 Note again that to know is translated “rape.”
Boswell makes the amazing claim in his treatment of the account in Judges that it is anachronistic to view sexual matters as very important to Old Testament stories. However, the most cursory examination of the narratives of Genesis and the rest of the Old Testament shows a decided interest in sexuality and sexual expression of every sort. Sexual concerns arise as early as Genesis 2 and 3 and are quite clearly related to the cause of the universal flood of Genesis 6–8: “The sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose” (6:2). Throughout the Pentateuch’s historical narrative, written before Judges, the author assumes certain sexual standards.
The Levite could hardly view the interest of the men of Gibeah as simply an inhospitable act. In Judges 20:5–6, he recounts that the men of Gibeah came after him intending to kill him. It is a “disgraceful” and “lewd” act. In 19:22, the men demand to have sex with, “to know,” the Levite. The host called this a “disgraceful” and “vile” thing (vv. 23–24 NIV). If the men’s aim was only to become acquainted with the Levite, why do they “rape” the concubine?38 Note again that to know is translated “rape.”
Boswell makes the amazing claim in his treatment of the account in Judges that it is anachronistic to view sexual matters as very important to Old Testament stories. However, the most cursory examination of the narratives of Genesis and the rest of the Old Testament shows a decided interest in sexuality and sexual expression of every sort. Sexual concerns arise as early as Genesis 2 and 3 and are quite clearly related to the cause of the universal flood of Genesis 6–8: “The sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose” (6:2). Throughout the Pentateuch’s historical narrative, written before Judges, the author assumes certain sexual standards.
Far less attention is given to hospitality. In Joshua 6, Boswell thinks the Jews spared Rahab the prostitute because of her hospitality because he sees parallels between that story and Genesis 19 and Judges 19–20. However, the story is not parallel. Rahab was spared because of her faith, not her hospitality. Without exercising faith, she would not have shown hospitality and would have perished. The reason God destroyed Jericho was not inhospitality. It was rather the inhabitants’ refusal to worship Yahweh and their resulting sins (Josh. 2:8–11; see also Gen. 15:16–21).
Boswell seeks to show from secular and biblical sources (for example, Genesis 18; Deut. 23:3–4) that inhospitality was such a grave offense to that culture that it warranted the destruction of a city. The text never even hints that this was the reason for the judgment. Inhospitality did characterize the Sodomites because they pursued homosexual attack. As Thomas E. Schmidt observes, it is even a false dichotomy to distinguish inhospitality from sexual sin.39 The issue is whether this interpretation limiting the sin to inhospitality is plausible and fits the text and context. Is it possible that God would destroy an entire city and culture simply because the men wanted to “know” who the visitors were? Note that the Scriptures seem gender specific; the men sin in both accounts (Gen. 19:4; Judg. 19:22). The text of Genesis 19:4 and 11 emphasizes the role of men. It is the men of Sodom, “both young and old, all the people, to the last man (i.e., from every quarter).”
Does inhospitality meet the demands of such characterizations of the sin of Sodom given as early as Genesis 13:13: “Now the men of Sodom were wicked and were sinning greatly against the Lord” (NIV)? The author describes the sin as directed against the Lord, not people. Also, Genesis 14:21 depicts the king of Sodom expressing gratitude for deliverance. He seems capable of hospitality.
Finally, does inhospitality meet the description of Genesis 18:20ff? The passage reads: “The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me.
Boswell seeks to show from secular and biblical sources (for example, Genesis 18; Deut. 23:3–4) that inhospitality was such a grave offense to that culture that it warranted the destruction of a city. The text never even hints that this was the reason for the judgment. Inhospitality did characterize the Sodomites because they pursued homosexual attack. As Thomas E. Schmidt observes, it is even a false dichotomy to distinguish inhospitality from sexual sin.39 The issue is whether this interpretation limiting the sin to inhospitality is plausible and fits the text and context. Is it possible that God would destroy an entire city and culture simply because the men wanted to “know” who the visitors were? Note that the Scriptures seem gender specific; the men sin in both accounts (Gen. 19:4; Judg. 19:22). The text of Genesis 19:4 and 11 emphasizes the role of men. It is the men of Sodom, “both young and old, all the people, to the last man (i.e., from every quarter).”
Does inhospitality meet the demands of such characterizations of the sin of Sodom given as early as Genesis 13:13: “Now the men of Sodom were wicked and were sinning greatly against the Lord” (NIV)? The author describes the sin as directed against the Lord, not people. Also, Genesis 14:21 depicts the king of Sodom expressing gratitude for deliverance. He seems capable of hospitality.
Finally, does inhospitality meet the description of Genesis 18:20ff? The passage reads: “The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me.
If not, I will know” (vv. 21–22 NIV). God sends the angels as men to Sodom to validate the outcry against its people (19:13). The text specifies only one sin relating to the angelic visitors, so only one sin exposed the wickedness and validated the outcry. That one sin is the demand “to know” the male visitors (19:5). In the entire context, this is the only deed that the writer considers to be wicked (v. 7; cf. Judg. 19:23–24). It is sin, not merely some impure act, that the texts condemn.
The revisionist view asserts that early Christian writings, such as Jude, distorted the original meaning of the story of Sodom.40 This writing, which Boswell characterizes as less “authentic” than others, supposedly refers (in Jude 7) to a Jewish legend that the women of Sodom had intercourse with angels! However, verse 7 does not mention women. Verse 8 refers to men who “in the same way … pollute their own bodies.” Also, Jude is part of our canon, whereas what Boswell considers the “more authentic interpretations” of Origen, Ambrose, and others are not. Jude 7–8 read (NIV):
In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings.
The attempt to set Origen, Ambrose, and other later Christian writers at odds with Jude’s “homosexual interpretations” is an argument from silence. Subsequent writers do not deny that homosexuality was involved. Rather they follow the pattern of most of Scripture and stress the other sins at Sodom.
Boswell and other revisionists fail to cite all patristic evidence. Indeed, in his review of Boswell’s book, J. Robert Wright notes that Boswell makes no use of the extensive patristic biblical indexes that were available. In the first three volumes of Biblia Patristica: Index des citations et allusions bibliques dan la literature patristique are 157 references to Genesis 19:1–29 and 140 references to Leviticus 18 and 20. Boswell makes no use of these sources. His use of two or three church fathers hardly constitutes sufficient research on which to base a substantive conclusion about the early church fathers.
De Young, J. B. (2000). Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law (pp. 36–38). Grand Rapids, MI: Kregel Publications.
The revisionist view asserts that early Christian writings, such as Jude, distorted the original meaning of the story of Sodom.40 This writing, which Boswell characterizes as less “authentic” than others, supposedly refers (in Jude 7) to a Jewish legend that the women of Sodom had intercourse with angels! However, verse 7 does not mention women. Verse 8 refers to men who “in the same way … pollute their own bodies.” Also, Jude is part of our canon, whereas what Boswell considers the “more authentic interpretations” of Origen, Ambrose, and others are not. Jude 7–8 read (NIV):
In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings.
The attempt to set Origen, Ambrose, and other later Christian writers at odds with Jude’s “homosexual interpretations” is an argument from silence. Subsequent writers do not deny that homosexuality was involved. Rather they follow the pattern of most of Scripture and stress the other sins at Sodom.
Boswell and other revisionists fail to cite all patristic evidence. Indeed, in his review of Boswell’s book, J. Robert Wright notes that Boswell makes no use of the extensive patristic biblical indexes that were available. In the first three volumes of Biblia Patristica: Index des citations et allusions bibliques dan la literature patristique are 157 references to Genesis 19:1–29 and 140 references to Leviticus 18 and 20. Boswell makes no use of these sources. His use of two or three church fathers hardly constitutes sufficient research on which to base a substantive conclusion about the early church fathers.
De Young, J. B. (2000). Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law (pp. 36–38). Grand Rapids, MI: Kregel Publications.
