Handsome Men (part 2 of 2)

Certainly, because Joseph was a powerful ruler, even if it was in Egypt, there could naturally be a desire for a ruler of Israel to be very much like Joseph.  Though it is scant, there is a growing sense that this issue of appearance is an important one when it comes to Israel’s rulers and the way the people wanted to think about their rulers.  This is quite understandable in the day of mass media, but it is not at all difficult to comprehend what would seem to be a natural human desire to have attractive leaders set over them. 

This should be kept in mind when first encountering David in the Scriptural narrative.  As is well known, the Creator God is said to have rejected Saul as king.  Samuel, the one whose failure with his sons has lead to the desire for a king, goes to anoint another man as king.  When David is brought before Samuel we learn that “he was ruddy, with attractive eyes and a handsome appearance” (16:12b).  Strangely, this is after Samuel has viewed the first of David’s brothers and was impressed by his physical appearance. 

This experience with the sons of Jesse must have reminded Samuel of when Saul first stood before him.  However, with that in mind the Lord can be heard to say “Don’t be impressed by his appearance or his height, for I have rejected him” (16:7b), which serves as an explicit reminder of Saul’s having been rejected.  The Lord is reported to have gone on to say “God does not view things the way men do.  People look on the outward appearance, but the Lord looks at the heart” (16:7c).  With this said, it is indeed strange that David’s appearance is mentioned at all, let alone mentioned in such positive terms.  One might think that it would have been the opposite when it came to David, and that Samuel was going to anoint one who was unattractive, but this was apparently not going to be the case. 

Eventually Saul dies and David takes the throne as he was anointed to do.  Frankly, he fares little better than Saul.  In many ways, he was more corrupted by the power than was Saul.  When those who hear the story of Saul, followed by the story of David (with that story naturally and appropriately including David’s adultery and murder) while considering that Saul was rejected from the throne of Israel because he had inappropriately offered a sacrifice, the hearer simply knows that Israel’s God is going to remove David from the throne as well. 

As if to confirm that this is indeed going to take place in due course, David’s son Absalom is introduced into the narrative.  During the course of Absalom’s story, adhering closely to the pattern that has been previously established and apparently as if to confirm that Absalom is indeed going to take the throne of Israel, the author reports that “in all Israel everyone acknowledged that there was no man as handsome as Absalom.  From the sole of his feet to the top of his head he was perfect in appearance” (2 Samuel 14:25). 

Unsurprisingly then, he indeed does take the throne (David is temporarily removed), and even experiences an anointing to confirm what was his justly and prophecy (calling corrupt leaders to account) confirming gained position.  However, as had been the case with both Saul and his father, he eventually engages in an action that is displeasing to the Lord of Israel and is removed from the throne, allowing David (one of the handsome men of Scripture) to regain his rule.  

Compassionate Brother (part 15)

One could go on at great length in discussing the honor and shame connotations so as to be able to gain a more robust reading of Scripture, but it seems as if the point has been made.  Considerations of honor and shame are more than necessary if there is a desire to rightly understand the stories and movement of Scripture, as this cultural component looms large.  Approaching the text from this angle allows a reader to make sense of the stories on their own terms, rather than reading terms and ideas into them (however noble or uplifting those things might be) that simply are not there. 

Additionally, as was previously said, proceeding along these lines allows for the narrative to be heard as it would have been heard by the people for whom it was written, while also allowing for a better comprehension of the movement of Scripture, and therefore an enhanced ability to comprehend and serve the God that is said to be revealed in and through those Scriptures.  This then, of course, allows a divine image-bearer to better understand the words and deeds of the God that was made manifest in human form, that being Jesus of Nazareth.    

So what has been seen in the course of this study?  What is it that prompted travel down the path that has revealed that Esau, perhaps surprisingly, was the compassionate brother?  To answer that question, the story of Jacob must be reviewed in broad terms.  Jacob, as is known, was one of two sons.  He was the younger of fraternal twins.  In a deceptive and dishonorable action, he secured for himself the blessing of his (purportedly dying---a deception in its own right) father---a blessing that rightfully belonged to his brother.  This generated anger on behalf of his brother, and most likely on the part of his father as well (due to the shame that would have been generated by the deception).  It is said that his brother was determined to kill him, so rather than staying, Jacob left, putting distance between himself and those that he had dishonored, ending up in the house of his uncle Laban. 

As was seen, Jacob lived a rather interesting and tumultuous life.  In particular, the report of his wives competing for his attention and his affection, with them offering up their female servants as wives to their husband, is revealed as being rather riotous.  When one considers the lifestyle, the adjective “wild” comes to mind.  By all indications he worked very hard for his uncle.  It appears to be the case that his labor served to increase his uncle’s wealth (and honor), but when it came to his own wealth, possessions, and honor, though he had surreptitiously secured the blessing of his father (which promised the richness of the earth along with plenty of grain and new wine), it was as if his life was gripped by famine.  Seeking to rectify this situation, he struck a deal with his uncle.  Though at first it seems like a legitimate agreement, closer inspection reveals that Laban may very well have intended to cause Jacob to become discouraged and despondent over his situation, possibly hopeful that this would result in Jacob leaving (and leaving behind his wives and children that would have been the property of his uncle). 

Eventually, after realizing that there was nothing more to be gained by staying where he was, and continuing to live in what was going to be a difficult and ultimately unsatisfying situation, Jacob expresses a desire to return to his father’s house.  He shares with his wives the reasons for acting on this desire.  However, there is the problem of his dishonored and angry brother, not to mention the dishonored and angry father, whose son had brought shame on the entire family.  Jacob had no idea how Esau would respond, and he figured that it was likely that he would meet up with Esau somewhere along the journey to his father’s house.  With this in mind, he devises a plan by which he will attempt to soothe his brother, even if it means dishonor for himself.