Compassionate Brother (part 14)

As an aside, a similar story of give and take and relent can be found in connection with Abraham, which serves as a reminder that there is a cultural component at play in this reunion exchange between Jacob and Esau, and that it is informed by the constant struggle for honor in almost every transaction.  The twenty-third chapter of Genesis opens with the report of the death of Abraham’s wife (Jacob’s grandmother) Sarah has died.  Abraham desired to obtain a burial site for Sarah, and speaks to a group of men, saying “I am a temporary settler among you.  Grant me ownership of a burial site among you so that I may bury my dead” (23:4). 

Not wanting to lose sight of Esau’s compassion, of his willingness to shame himself, and the fact that great honor accrues to him because of his extension of compassion, the encounter between Jacob and Esau is kept in mind, along with the culture of honor that even extends to routine transactions, as the exchange between Abraham and these men is observed.  Abraham receives a favorable answer as he hears: “Listen, sir, you are a mighty prince among us!  You may bury your dead in the choicest of our tombs.  None of us will refuse you his tomb to prevent you from burying your dead” (23:6).  Though this seems like the offer of a gift, in reality, with these words the negotiations have begun.  Abraham understands this.   

Abraham “got up and bowed down to the local people,” saying “If you agree that I may bury my dead, then hear me out.  As Ephron the son of Zohar if he will sell me the cave of Machpelah that belongs to him… Let him sell it to me publicly for the full price, so that I may own it as a burial site” (23:8-9).  Though this will certainly be a great honor for Ephron, the immediate acceptance of payment from Abraham would be a source of dishonor for Ephron.  Also, as every such transaction is an opportunity to elevate oneself in ongoing competition to accrue honor and eschew shame, getting Abraham to purchase more than that for which he has expressed interest will gain him some honor, as it demonstrates the shrewdness and business savvy of the seller.  Of course, this will not be unexpected by Abraham.  He’s willing to play the game, and has undoubtedly played the game throughout his life as well.  

The negotiation continues, as Ephron, couching the offer as a demonstration of magnanimity while also extending the range of purchase (a rather regular feature in transactions in the culture) says, “No, my lord!  Hear me out.  I sell you both the field and the cave that is in it.  In the presence of my people I sell it to you.  Bury your dead” (23:11).  Ephron has called attention to the fact that there are many witnesses to this negotiation, which is a tacit reminder of the honor game that is being played.  Hearing this, Abraham bows again and says “Hear me, if you will.  I pay to you the price of the field.  Take it from me so that I may bury my dead there” (23:13b). 

It should be noticed that Abraham does not yet name a price, leaving this to Ephron to propose---another feature of the game of honor.  Abraham receives the response of “Hear me, my lord.  The land is worth four hundred pieces of silver, but what is that between me and you?  So bury your dead” (23:15).  Though Ephron has been forced to name the price (and thus loses that end of the game), by his words he attempts to position the price as so low that it is practically a gift to Abraham.  Thus the game continues.  Those that have spent any amount of time in the east, whether living there or simply visiting, will be familiar with this type of exchange.           

Ahab, Jezebel & A Vineyard (part 1)

In the twenty-first chapter of the first book of the Kings, the story of Ahab and Naboth is encountered.  A quick summary of the story has Ahab, the king of Israel, desirous of obtaining a vineyard that belongs to a man by the name of Naboth.  Ahab offers to purchase the vineyard or to trade a more valuable piece of land to Naboth in exchange for his vineyard that was said to adjoin the palace grounds.  This would appear to be an offer of a legitimate and appropriate transaction between two parties.

However, Naboth politely declines the offer, saying “The Lord forbid that I should sell you my ancestral inheritance” (1 Kings 21:3b).  As Ahab had his heart set on acquiring the vineyard, it is said that this rejection made him both “bitter and angry” (21:4).  It is at this point that Jezebel, the wife of Ahab, enters the story.  Jezebel noticed her husband’s downcast demeanor, and naturally inquired as to its source.  Ahab informed Jezebel about the situation with Naboth and his vineyard, with this apparently spurring Jezebel to take matters into her own hands to obtain the vineyard. 

It is reported that Jezebel “wrote out orders, signed Ahab’s name to them, and sealed them with his seal.  She then sent the orders to the leaders and to the nobles who lived in Naboth’s city.  This is what she wrote: ‘Observe a time of fasting and seat Naboth in front of the people.  Also seat two villains opposite him and have them testify, “You cursed God and the king.”  Then take him out and stone him to death.’” (21:8-10) 

It is not at all difficult to see what is at work here, what is left out, and what is implied.  This is a shrewd albeit vicious plan that has been hatched by Jezebel, and it is rooted in a knowledge of public sensibilities that would appear to be heavily dependent on ancient near eastern meal culture and its associated customs.  It begins with the declaration of a time of fasting, which is generally associated in Scripture with penitence on behalf of an individual or a people, though that is not the case here.  Consequently, Jezebel corrupts the practice.  Naturally, a time of fasting would be concluded by a time of feasting, and Jezebel (with it taken to be from Ahab’s hand) has given an order related to Naboth’s city. 

Though Naboth owns a vineyard adjacent to the king’s abode, this does not necessarily mean that he lived on this piece of land, but that he either worked the land himself or hired laborers to work it for him.  Owing to this, it can be presumed that Naboth is probably a relatively wealthy individual, who is likely to have possessed some measure of honor within the community that would operate on the basis of honor and shame. 

Accordingly, when considering the location of his vineyard (adjacent to the palace grounds), it would not come as a surprise to anyone in the community that Naboth is being chosen out for a special honor by the king, who is going to be hosting a community feast in honor of Naboth.  Consequently, it would be quite likely that, at this feast, Naboth would occupy the seat of honor (however that would have worked out in that time and place) at the feast that followed the fast. 

Together with this, there is also this mention of seating two “villains” opposite Naboth at this feast.  Naturally, these men will not be known to the community as villains, but rather, since this story is a decided polemic against Jezebel that seems to seek to at least partially exculpate Ahab from blame in this manner, the men are going to play the villain in the story, right along with Jezebel.