the gods encourage the wicked to worsen their own circumstances
In a few scenes the Odyssey depicts Athena encouraging the suitors to continue to commit acts offensive to the gods. Though modern audiences often misunderstand these scenes, OT myth offers instructive parallels for them. In the first such passage Athena encourages Odysseus to beg from the suitors to tell which are just and which are not, with the narrator noting that, nonetheless, she will not spare any of them from destruction (Od. 17.360–4). Two additional passages make Athena’s intent more specific:
Odyssey 18.346–8 = 20.284–6 said:
But Athena did not altogether let the arrogant suitors keep from heart-hurting outrage, so that yet more pain would pierce the heart of Laertes’ son, Odysseus.
Russo comments on the last two passages (1992: 69), “A modern reader may puzzle over the desire of a deity to incite the suitors so that Odysseus may be caused more pain.” He then speculates (ibid.) that it is to help justify what he views as “total, unsparing revenge Odysseus will later take against the suitors.” But such a view, that revenge is the main factor, downplays, even ignores, the gods’ larger role in upholding the sanctity of hospitality, and punishing the suitors for their violations of it, the inevitable conclusion of a negative theoxeny.
In the account of the plagues, Exodus employs a more prominent, fully developed instance of the same dynamic. As Moses is about to return to Egypt, Yahweh tells him how he will encourage Pharaoh not to let the Israelites leave Egypt, “But I on my part shall toughen his heart and he will not send the people away” (Exod. 4:21). The formulaic phrase, in a few variants, runs throughout the plagues account (I count eleven such expressions: Exod. 4:21; 7:22; 8:11, 8:28; 9:7, 9:12, 9:35; 10:20, 10:27; 11:10; 14:4). Three of these (Exod. 4:21, 7:22, 14:4) are further linked in specifically highlighting Yahweh’s involvement or agency. Alter (2004: 329–30) offers an interpretation of the phrases and the phenomenon:
This phrase, which with two synonymous variants punctuates the Plagues narrative, has been the source of endless theological debate over whether Pharaoh is exercising free will or whether God is playing him as a puppet and then punishing him for his puppet’s performance. The latter alternative surely states matters too crudely . . . God needs Pharaoh’s recalcitrance in order that He may deploy the plagues . . . thus humiliating the great imperial power of Egypt . . . But Pharaoh is presumably manifesting his own character: callousness, resistance to instruction, and arrogance would all be implied by the toughening of the heart. God is not so much pulling a marionette’s strings as allowing, or perhaps encouraging, the oppressor-king to persist in his habitual harsh willfulness and presumption.
In assigning separate but joint motivations to the god and the mortal, Alter essentially arrives at an independent formulation of Dodds’ (1960) rubric of overdetermination. His comments apply well to Athena’s treatment of the suitors.
Greco-Roman myth is full of many relevant instances. Does Aphrodite compel Phaedra to desire her stepson Hippolytos? Does Cupid compel Dido to fall in love with Aeneas? What causes the dust storm that accompanies Antigone as she breaks Creon’s edict against performing funeral rites for Polyneices? In each case a god encourages a mortal to act in a way that the mortal is already inclined to pursue. It is not a question of free will (a later concept, in any case) vs. puppetry. In these scenes Athena acts with the suitors precisely as Yahweh does with Pharaoh.10 Additional specific motifs are used of both “hard-hearted” bands. Both the suitors and Pharaoh’s followers are tricked into giving away costly jewelry to the protagonists (Exod. 11:2, 12:35–6, cf. 3:22; Od. 18.276–82); both face apocalyptic destruction that none survives (Exod. 14:28).
Wisdom literature is also fond of displaying the same tendency from a broader perspective, focusing more on the human agency than the divine, to show that the wicked will not refrain from being wicked:
Proverbs 5:22–3 said:
He who is wicked is caught in his own iniquities, held fast in the toils of his own sin; for want of discipline he will perish, wrapped in the shroud of his boundless folly.
Proverbs 11:5 said:
but the wicked are brought down by their own wickedness.
Proverbs 21:7 said:
The wicked are caught up in their own violence.
Psams 9:16 said:
the wicked are trapped in their own devices.
All such appraisals of human behavior resemble Zeus’ programmatic assertion that mortals bring disaster upon themselves through their own recklessness (Od. 1.34: *
[Greek laters I couldn't reproduce] ), an anticipation of the suitors’ thematic tendencies.