Genesis 34.

Matthew Henry

At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us may prove our greatest vexation, and we may meet with the greatest crosses in those things of which we said, "This same shall comfort us." 2. The common griefs of good people. Jacob's children were circumcised, were well taught, and prayed for, and had very good examples set them; yet some of them proved very untoward. "The race is not to the swift, nor the battle to the strong." Grace does not run in the blood, and yet the interrupting of the entail of grace does not cut off the entail of profession and visible church-privileges: nay, Jacob's sons, though they were his grief in some things, yet were all taken into covenant with God. In this chapter we have, I. Dinah debauched (Gen 34:1-5). II. A treaty of marriage between her and Shechem who had defiled her (Gen 34:6-19). III. The circumcision of the Shechemites, pursuant to that treaty (Gen 34:20-24). IV. The perfidious and bloody revenge which Simeon and Levi took upon them (Gen 34:25-31.

1–5. Dinah was, for aught that appears, Jacob's only daughter, and we may suppose her therefore the mother's fondling and the darling of the family, and yet she proves neither a joy nor a credit to them; for those children seldom prove either the best or the happiest that are most indulged. She is reckoned now but fifteen or sixteen years of age when she here occasioned so much mischief. Observe, 1. Her vain curiosity, which exposed her. She went out, perhaps unknown to her father, but by the connivance of her mother, to see the daughters of the land (Gen 34:1); probably it was at a ball, or on some public day. Being an only daughter, she thought herself solitary at home, having none of her own age and sex to converse with; and therefore she must needs go abroad to divert herself, to keep off melancholy, and to accomplish herself by conversation better than she could in her father's tents. Note, It is a very good thing for children to love home; it is parents' wisdom to make it easy to them, and children's duty then to be easy in it. Her pretence was to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them. She went to see, yet that was not all, she went to be seen too; she went to see the daughters of the land, but, it may be, with some thoughts of the sons of the land too. I doubt she went to get an acquaintance with those Canaanites, and to learn their way. Note, The pride and vanity of young people betray them into many snares. 2. The loss of her honour by this means (Gen 34:2): Shechem, the prince of the country, but a slave to his own lusts, took her, and lay with her, it should seem, not so much by force as by surprise. Note, Great men think they may do any thing; and what more mischievous than untaught and ungoverned youth? See what came of Dinah's gadding: young women must learn to be chaste, keepers at home; these properties are put together, Tit 2:5, for those that are not keepers at home expose their chastity. Dinah went abroad to look about her; but, if she had looked about her as she ought, she would not have fallen into this snare. Note, The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should therefore carefully avoid all occasions of sin and approaches to it. 3. The court Shechem made to her, after he had defiled her. This was fair and commendable, and made the best of what was bad; he loved her (not as Amnon, Sa2 13:15), and he engaged his father to make a match for him with her, Gen 34:4. 4. The tidings brought to poor Jacob, Gen 34:5. As soon as his children grew up they began to be a grief to him. Let not godly parents, that are lamenting the miscarriages of their children, think their case singular or unprecedented. The good man held his peace, as one astonished, that knows not what to say: or he said nothing, for fear of saying amiss, as David (Psa 39:1, Psa 39:2); he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any decencies. Or, it should seem, he had left the management of his affairs very much (too much I doubt) to his sons, and he would do nothing without them: or, at least, he knew they would make him uneasy if he did, they having shown themselves, of late, upon all occasions, bold, forward, and assuming. Note, Things never go well when the authority of a parent runs low in a family. Let every man bear rule in his own house, and have his children in subjection with all gravity.

6–17. Jacob's sons, when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family than by a sense of virtue. Many are concerned at the shamefulness of sin that never lay to heart the sinfulness of it. It is here called folly in Israel (Gen 34:7), according to the language of after-times; for Israel was not yet a people, but a family only. Note, 1. Uncleanness is folly; for it sacrifices the favour of God, peace of conscience, and all the soul can pretend to that is sacred and honourable, to a base and brutish lust. 2. This folly is most shameful in Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. Folly in Israel is scandalous indeed. 3. It is a good thing to have sin stamped with a bad name: uncleanness is here proverbially called folly in Israel, Sa2 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.
Hamor came to treat with Jacob himself, but he turns him over to his sons; and here we have a particular account of the treaty, in which, it is a shame to say, the Canaanites were more honest than the Israelites.
I. Hamor and Shechem fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, Gen 34:11, Gen 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Gen 34:9, Gen 34:10. He shows no jealousy of Jacob, though he was a stranger, but rather an earnest desire to settle a correspondence with him and his family, making him that generous offer, The land shall be before you, trade you therein.
II. Jacob's sons basely pretend to insist upon a coalition in religion, when really they designed nothing less. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob's sons meditate only revenge, and a strange project they have for the compassing of it - the Shechemites must be circumcised; not to make them holy (they never intended that), but to make them sore, that they might become an easier prey to their sword. 1. The pretence was specious. "It is the honour of Jacob's family that they carry about with them the token of God's covenant with them; and it will be a reproach to those that are thus dignified and distinguished to enter into such a strict alliance with those that are uncircumcised (Gen 34:14); and therefore, if you will be circumcised, then we will become one people with you," Gen 34:15, Gen 34:16. Had they been sincere herein their proposal of these terms would have had in it something commendable; for Israelites should not intermarry with Canaanites, professors with profane; it is a great sin, or at least the cause and inlet of a great deal, and has often been of pernicious consequence. The interest we have in any persons, and the hold we have of them, should be wisely improved by us, to bring them to the love and practice of religion (He that winneth souls is wise); but then we must not, like Jacob's sons, think it enough to persuade them to submit to the external rites of religion, but must endeavour to convince them of its reasonableness, and to bring them acquainted with the power of it. 2. The intention was malicious, as appears by the sequel of the story; all they aimed at was to prepare them for the day of slaughter. Note, Bloody designs have often been covered, and carried on, with a pretence of religion; thus they have been accomplished most plausibly and most securely: but this dissembled piety is, doubtless, double iniquity. Religion is never more injured, nor are God's sacraments more profaned, than when they are thus used for a cloak of maliciousness. Nay, if Jacob's sons had not had this bloody design, I do not see how they could justify their offering the sacred sign of circumcision, the seal of God's covenant, to these devoted Canaanites, who had no part nor lot in the matter. Those had no right to the seal that had no right to the promise. It is not meet to take the children's bread, and cast it to dogs: but Jacob's sons valued not this, while they could make it serve their turn.

18–24. Here, 1. Hamor and Shechem gave consent themselves to be circumcised, Gen 34:18, Gen 34:19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it, which made them the more desirous to incorporate with the family of Jacob, Zac 8:23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent (Gen 34:23), Shall not their cattle and their substance be ours? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle: yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family only in hopes of interesting themselves thereby in the riches of that family. Thus there are many with whom gain is godliness, and who are more governed and influenced by their secular interest than by any principle of their religion.

25. Here, we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father.
I. Here is the barbarous murder of the Shechemites. Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here,
1. Slaying the inhabitants of Shechem - all the males, Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury - and they did it with a witness. Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to serve a turn, to please their prince and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1.] It was true that Shechem had wrought folly against Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessory to it. Had Shechem abused her in her own mother's tent, it would have been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner we ought to consider who was the tempter. [2.] It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable, ex post facto - after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death; nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them (Gen 34:16); yet they act as sworn enemies to those to whom they had lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance.
2. Seizing the prey of Shechem, and plundering the town. They rescued Dinah (Gen 34:26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (Gen 34:17); but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain and spoiled the city (Gen 34:27), and so became accessory to the murder. In them it was manifest injustice; yet here we may observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours? (Gen 34:23), and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's justly lose that which is their own.
II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, Gen 34:30. Two things he bitterly complains of: - 1. The reproach they had brought upon him thereby: You have troubled me, put me into a disorder, for you have made me to stink among the inhabitants of the land, that is, "You have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world." Note, The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in the pot of ointment: but let such children know that, if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for. 2. The ruin they had exposed him to. What could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin which the wicked children have no dread of. One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of this, they justify themselves, and give him this insolent reply, Should he deal with our sister as with a harlot? No, he should not; but, if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with a harlot. Note, It is common for those who run into one extreme to reproach and censure those who keep the mean as if they ran into the other. Those who condemn the rigour of revenge shall be misrepresented, as if they countenanced and justified the offence.

Adam Clarke

Dinah, the daughter of Jacob and Leah, going out to see the daughters of the land, is ravished by Shechem, the son of Hamor, Gen 34:1, Gen 34:2. He entreats his father to get her for him to wife, Gen 34:3. Jacob and his sons hear of the indignity offered to Dinah, Gen 34:5-7. Hamor proposes the suit of Shechem to Jacob and his sons, and offers them a variety of advantages, Gen 34:8-10. Shechem himself comes forward, begs to have Dinah to wife, and offers dowry to any extent, Gen 34:11, Gen 34:12. The sons of Jacob pretend scruples of conscience to give their sister to one who was uncircumcised; and require, as a condition of this marriage, and of intermarriages in general, that all the Shechemites should be circumcised, Gen 34:13-17. Hamor and Shechem consent, Gen 34:18, Gen 34:19. They lay the business before the elders of their city, dwell on the advantages of a connection with Jacob and his family, and propose to them the condition required by the sons of Jacob, Gen 34:20-23. The elders consent, and all the males are circumcised, Gen 34:24. While the Shechemites are incapable of defending themselves, on the third day after their circumcision, Simeon and Levi, the brothers of Dinah, came upon the city, slew all the males, sacked the city, took the women and children captives, and seized on all the cattle belonging to the Shechemites, Gen 34:25-29. Jacob is greatly displeased and alarmed at this treachery and cruelty of his sons, and lays before them the probable consequences, Gen 34:30. They endeavor to vindicate their conduct, Gen 34:31.

1. And Dinah - went out to see the daughters of the land - It is supposed that Jacob had been now about seven or eight years in the land, and that Dinah, who was about seven years of age when Jacob came to Canaan, was now about fourteen or fifteen. Why or on what occasion she went out we know not, but the reason given by Josephus is very probable, viz., that it was on one of their festivals.

2. Prince of the country - i.e., Hamor was prince; Shechem was the son of the prince or chief. Our version appears to represent Shechem as prince, but his father was the chief of the country. See Gen 34:6, Gen 34:8, etc.

3–6. Spake kindly unto the damsel - Literally, he spake to the heart of the damsel - endeavored to gain her affections, and to reconcile her to her disgrace. It appears sufficiently evident from this and the preceding verse that there had been no consent on the part of Dinah, that the whole was an act of violence, and that she was now detained by force in the house of Shechem. Here she was found when Simeon and Levi sacked the city, Gen 34:26.

7–11. He had wrought folly in Israel - The land, afterwards generally called Israel, was not as yet so named; and the sons of Jacob were neither called Israel, Israelites nor Jews, till long after this. How then can it be said that Shechem had wrought folly in Israel? The words are capable of a more literal translation: בישראל beyisrael, may be translated, against Israel. The angel had said, Thy name shall be called no more Jacob - not only Jacob, but Israel. It was this that aggravated the offense of Shechem; he wrought folly against Israel, the prince of God, in lying with the daughter of Jacob. Here both the names are given; Jacob, whose daughter was defiled, and Israel, the prince of God, against whom the offense was committed.

12. Ask me never so much dowry - See Clarke on Gen 29:20 (note), etc. See the law relative to this, Exo 22:16, Exo 22:17.

13. Answered - deceitfully - Which nothing could excuse; yet, to show that they had had much provocation, it is immediately subjoined וידברו vaidabberu, they spoke thus because he had defiled Dinah their sister; for so this parenthesis should be read.

14–16. That were a reproach unto us - Because the uncircumcised were not in the covenant of God; and to have given an heiress of the promise to one who had no kind of right to its spiritual blessings, from whom might spring children who would naturally walk in the way of their father would have been absurd, reproachful and wicked. Thus far they were perfectly right; but to make this holy principle a cloak for their deceitful and murderous purposes, was the full sum of all wickedness

17–22. Then will we take our daughter, and we will he gone - It is natural to suppose that the tribe of Hamor was very inconsiderable, else they would not have sought an alliance with the family of Jacob, and have come so readily into a painful, disgraceful measure, without having either the sanction of Divine authority or reason; for it does not appear that the sons of Jacob urged either. And they are threatened here that if they do not agree to be circumcised, Dinah shall be taken from them, and restored to her family; and this is probably what the Shechemites saw they had not power at present to prevent.

23. Shall not their cattle and their substance - be ours? - This was a bait held out for the poor unsuspecting people of Hamor by their prince and his son, who were not much less deceived than the people themselves.

24. Every male was circumcised - These simple people must have had very great affection for their chief and his son, or have been under the influence of the most passive obedience, to have come so readily into this measure, and to have submitted to this rite. But the petty princes in Asiatic countries have ever been absolute and despotic, their subjects paying them the most prompt and blind obedience. I shall give a few examples from Mr. Richardson's Dissertations -
"Abu Thaher, chief of the Carmathians, about the year nine hundred and thirty, ravaged the territory of Mecca, defiled the temple, and destroyed nearly 40,000 people. With only 500 horse he went to lay siege to Bagdad: the caliph's general, at the head of 30,000 men, marched out to seize him, but before he attacked him he sent an officer to summon him to surrender. 'How many men has the caliph's general?' said Abu Thaher. 'Thirty thousand,' replied the officer. 'Among them all,' says the Carmathian chief, 'has he got three like mine?' Then, ordering his followers to approach, he commanded one to stab himself, another to throw himself from a precipice, and a third to plunge into the Tigris; all three instantly obeyed, and perished. Then turning to the officer, he said, 'He who has such troops needs not value the number of his enemies!'
"Hassan Sabat, one of those petty princes formerly known in Asia and Europe by the title Sheekh-ul-jibel, or old man of the mountain, being required by an ambassador to do homage to his master, the Sultan Malekshah Jelaleddin, without giving any answer, ordered one of his attendants to poniard himself, and another to leap from the battlements of the tower; and he was instantly obeyed! Then turning to the ambassador, he said, 'Seventy thousand are thus attentive to my commands. Let this be my answer. On a principle of this kind we may account for the prompt obedience of the people of Hamor.

25–26. On the third day, when they were sore - When the inflammation was at the height, and a fever ensued which rendered the person utterly helpless, and his state critical, Simeon and Levi, the half brothers of Dinah, took each man his sword, probably assisted by that portion of the servants which helped them to take care of the flock, came on the city boldly, בטח betach, securely - without being suspected, and being in no danger of meeting with resistance, and slew all the males. Great as the provocation was, and it certainly was very great, this was an act or unparalleled treachery and cruelty.

27–29. The sons of Jacob - The rest of Jacob's sons, the remaining brothers of Simeon and Levi, spoiled the city. Though the others could slay the defenceless males, it was not likely that they could have carried away all the booty, with the women, children, and cattle; it is therefore most natural to suppose that the rest of the sons of Jacob assisted at last in the business.

30. Ye have troubled me - Brought my mind into great distress, and endangered my personal safety; to make me to stink - to render me odious to the surrounding tribes, so that there is every reason to suspect that when this deed is come abroad they will join in a confederacy against me, and extirpate my whole family. And had he not been under the peculiar protection of God, this in all human probability would have been the case; but he had prevailed with God, and he was also to prevail with men. That Jacob's resentment was not dissembled we have the fullest proof in his depriving these two sons of the birthright, which otherwise they had doubtless enjoyed. See Gen 49:5, Gen 49:7, where some additional circumstances are related.

31. Should he deal with our sister as with a harlot? - On this outrage alone they vindicated their flagitious conduct. The word harlot first occurs here: the original is not פילגש pilegesh, which we render concubine, (see its explanation Gen 22:24 (note)), but זונה zonah, which ordinarily signifies one who prostitutes herself to any person for hire. Our word harlot is said to have been derived from a very odd circumstance: Robert, duke of Normandy, seeing a fine-looking country girl dancing with her companions on the green, took her to his bed. She was the daughter of a skinner, and her name was Arlotta; and of her William, surnamed The Conqueror, was born. Hence it is said all such women were from her called harlots, as William himself was usually termed the Bastard. But horelet, the diminutive of whore, is not a less likely derivation.
Solomon has very properly said, My son, enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away, Pro 4:14, Pro 4:15. Had not Dinah gone out to see the daughters of the land, and very possibly at one of their idolatrous festivals, she had not suffered the foul disgrace mentioned in this chapter. Not only prudence dictates that young women should keep at home, but God expressly commands it, Tit 2:5. Dinah got among idolaters, and thus partook of their iniquities; and this led to the most base and cruel transaction upon record. How true is the saying, Those who wander out of the way of understanding shall abide in the congregation of the dead! In the case before us blame seems to attach to all parties.
1. It was wrong in Jacob to suffer his daughter, alone and unprotected, to visit the daughters of the land.
2. It was excessively wicked in Shechem to take this advantage of the daughter of a respectable stranger, who had sought his friendship, and came to sojourn among his people, and whose righteous dealing they must have witnessed for at least seven years past. In his behalf we may say, and it would be unjust not to say it, that having done the mischief, and sinned deeply against the laws of hospitality, he wished to make all the reparation in his power; and therefore in the most frank and liberal manner he not only offered, but most pressingly entreated, permission to take Dinah to wife. This was the utmost he could do in such a case. And in this he is a saint of the first order when compared with the noble and ignoble profligates who, while blaspheming the Christian name by continuing to assume it, commit all kinds of breaches on the virtue of simple females, and the peace of respectable families, and not only make no reparation, but glory in their shame.
3. It was diabolical in Jacob's sons to slay a whole tribe for the offense of one man, and especially as that one had offered to make all the restitution in his power. They required that Hamor, Shechem, and all their subjects should be circumcised before they could conscientiously consent to give their sister to Shechem in marriage. This required conformity was made the cloak of the most base and infamous designs. The simple unsuspecting Shechemites agreed to the proposal; and when rendered by this religious rite incapable of defending themselves, they were basely murdered by Simeon and Levi, and their city destroyed. Jacob, to his great honor, remonstrated against this barbarous and bloody act, committed apparently under the sanction of religion; and God showed his abhorrence of it by directing the patriarch, in his dying moments, to proscribe them from the blessings of the covenant, so that they barely retained a name among the tribes of Israel, being in general small, and ever disreputable, except merely in the service of the sanctuary, in which Levi was employed. How often since, notwithstanding this solemn warning, has the pure and benevolent religion of God been made, by wicked and designing men, a political stalking-horse to serve the basest purposes, and a covert to the worst of crimes! But shall we find fault with the holy religion of the blessed God because wicked men have abused it? God forbid! Were it not so good as it really is, it would be incapable of such abuse. An evil cannot be abused, a good may; and the greater and the more acknowledged the good, the more liable to abuse. As every good is so capable of being abused, does he act wisely who argues against the use of the thing on this account? Shall we say that various kinds of grain, fruits, and aliments are a curse, because wicked men abuse them to the purposes of drunkenness and gluttony? This would argue an utter perversion of all reason: and is it not on such a pretext as this that many persons have ventured to call in question even the truths of Christianity?
Whatever such men may be determined to think on the subject of this chapter, with the unprejudiced reader the ample and detailed relation which we have here of this barbarous transaction will appear an additional proof of the veracity and impartiality of the sacred historian.

John Gill

INTRODUCTION TO GENESIS 34

This chapter gives an account of the ravishment of Dinah by Shechem, Gen 34:1; of his father Hamor and him treating with Jacob and his sons about the marriage of her, Gen 34:6; of the condition proposed by Jacob's sons, circumcision of all the males in Shechem, which was agreed to by Shechem and his father, Gen 34:13; of the men of Shechem being persuaded to yield to it, Gen 34:20; and of the destruction of them on the third day by Simeon and Levi, and of the plunder of their city and field, and of the captivity of their wives and children by Jacob's sons, which gave Jacob great offence, and in which they justified themselves, Gen 34:25.

1. And Dinah the daughter of Leah, which she bare unto Jacob,....

Who is supposed to be at this time about fourteen or fifteen years of age: for that she was but about nine or ten years old is not to be credited, as some compute it (z): she is observed to be the daughter of Leah, partly that the following miscarriage might bring to mind her forwardness to intrude herself into Jacob's bed, and be a rebuke unto her; and partly to account for Simeon and Levi being so active in revenging her abuse, they being Leah's sons: of Dinah it is said, that she

went out to see the daughters of the land; of the land of Canaan, to visit them, and contract an acquaintance with them; and she having no sisters to converse with at home, it might be a temptation to her to go abroad. According to the Targum of Jonathan, she went to see the manners, customs, and fashions of the women of that country, to learn them, as the Septuagint version renders the word; or to see their habit and dress, and how they ornamented themselves, as Josephus (a) observes; and who also says it was a festival day at Shechem, and therefore very probably many of the young women of the country round about might come thither on that occasion; and who being dressed in their best clothes would give Dinah a good opportunity of seeing and observing their fashions; and which, with the diversions of the season, and shows to be seen, allured Dinah to go out of her mother's tent into the city, to gratify her curiosity. Aben Ezra's note is, that she went of herself, that is, without the leave of either of her parents: according to other Jewish writers (b) there was a snare laid for her by Shechem, who observing that Jacob's daughter dwelt in tents, and did not go abroad, he brought damsels out of the city dancing and playing on timbrels; and Dinah went forth to see them playing, and he took her, and lay with her, as follows.

(z) R. Ganz. Tzemach David, par. l. fol. 6. 2. (a) Antiqu. l. 1. c. 21. sect. 1. (b) Pirke Eliezer, c. 38. fol. 42. 2.

2. And when Shechem the son of Hamor,.... From whom the city had its name, near which Jacob and his family now were:

the Hivite, prince of the country; Hamor was an Hivite, which was one of the nations of the land of Canaan, and this man was the prince or a principal man of that nation, as well as of Shechem. Josephus (c) calls him a king: when the son of this man

saw her; that is, Dinah, what a beautiful person she was, and was enamoured with her:

he took her: by force, as the Targum of Jonathan:

and lay with her, and defiled her; or "humbled" or "afflicted her" (d); and it is a rule with the Jews, that every such act, which is done by force, is called an humiliation and affliction (e): the child begotten in this act of fornication is said (f) by them to be Asenath, who was had into Egypt, and brought up by Potipherah's wife as her daughter, and afterwards married to Joseph, Gen 41:45.

(c) Ut supra. (Antiqu. l. 1. c. 21. sect. 1.) (d) , Sept. & afflixit eam, Pagninus, Montanus. (e) Gerundensis apud Munster, & Drusium in loc. (f) Pirke Eliezer, ut supra. (c. 33. fol. 42. 2.)

3. And his soul clave unto Dinah the daughter of Jacob,.... His inclination was to her, she was always in his thoughts; it was not a mere lustful desire that was suddenly raised, and soon over, but a constant and continued affection he bore to her, as follows:

and he loved the damsel; sincerely and heartily:

and spake kindly unto the damsel; or "to the heart" (g) of her, such things as tended to comfort her, she being sad and sorrowful; or to soften her mind towards him, and take off the resentment of it to him, because of the injury he had done her, and to gain her good will and affection, and her consent to marry him; professing great love to her, promising her great things, what worldly grandeur and honour she would be advanced to, and how kindly he would behave towards her; which might take with her, and incline her to yield to his motion, which having obtained, he took the following method.

(g) "ad cor", Pagninus, Vatablus, Drusius, Schmidt; super cor, Montanus, Munster; "cordi", Junius & Tremellius, Piscator.

4. And Shechem spake unto his father Hamor,.... And told him the whole affair, at least what a strong affection he had for Dinah:

saying, get me this damsel to wife; by which he meant not only that he would give his consent that he might marry her, but that he would get her parents' consent unto it, and settle the matter with them; by which it appears how early, and that even among Heathen nations, consent of parents on both sides was judged necessary to marriage. It seems by this as if Dinah was now detained in the house of Hamor or Shechem, and was upon the spot, or near at hand, when Shechem addressed his father about her, see Gen 34:26.

5. And Jacob heard that he had defiled Dinah his daughter,.... That is, that Shechem had defiled her; the report of this was brought him very probably by one of the maids which attended her to the city; for it was hardly to be thought that she should go thither alone, and which must be very distressing to Jacob to hear of: this was his first affliction in his own family, but it was not the only one, nor the last, others quickly followed:

now his sons were with his cattle in the field; he had bought, or in some other hired by him for his cattle, feeding and keeping them, being arrived to an age fit for such service; here they were when the above report was brought to Jacob:

and Jacob held his peace until they were come; neither murmuring at the providence, but patiently bearing the chastisement; nor reflecting upon Leah for letting Dinah go out, or not keeping a proper watch over her; nor saying anything of it to any in the family; nor expressing his displeasure at Shechem, nor vowing revenge on him for it, nor taking any step towards it until his sons were come home from the field; with whom he chose to advise, and whose assistance he would want, if it was judged necessary to use force to get Dinah out of the hands of Shechem, or to avenge the injury done her.

6. And Hamor, the father of Shechem, went out unto Jacob,.... Unto the tent of Jacob without the city:

to commune with him; to talk with him about the affair of Dinah, to pacify him, and endeavour to gain his consent, that his son might marry her, and to settle the, terms and conditions of the marriage.

7. And the sons of Jacob came out of the field, when they heard it,..... Either by a messenger Jacob sent to them, to acquaint them with it, or by some other hand: however, be it as it will, as soon as they heard of the abuse of their sister, they immediately left their flocks to the care of their servants, and came to their father's tent:

and the men were grieved and were very wroth; they were grieved for the sin committed against God, very probably, as well as for the injury done to their sister, and they were wroth against Shechem the author of it:

because he had wrought folly in Israel, in lying with Jacob's daughter; all sin is folly, being a transgression of the law of God founded in the highest wisdom, and particularly uncleanness, and that branch of it, deflowering a virgin; and this action being committed on Jacob's daughter, whose name was Israel, is said to be "in", or rather "against" Israel (h), to his grief, and to the reproach of him and his family: though these words may be rather the words of Moses, than of the sons of Jacob; or however are expressed not in the language used by them, but in what was in use in the times of Moses, when Israel was the name of a nation and church, whereas it was now but a personal name, and at most but the name of a family; and though this was done to one of the family, yet not in it, but in the house of Hamor or Shechem:

which thing ought not to be done; being against the law and light of nature to do such an action by force and violence, and against the law of nations to suffer it to go with impunity.

(h) "contra Israelem", Junius & Tremellius, Piscator, Calovius; so Ainsworth.

8. And Hamor communed with them,.... With Jacob and his sons, who came in just at that time:

saying, the soul of my son Shechem longeth for your daughter: the daughter of the family, and the only daughter in it; for her Shechem had a vehement affection, a strong desire to marry her, and could not be satisfied without her:

I pray you, give her him to wife; he not only requests the consent of the parents of the damsel, but of her brothers also, which in those times and countries seems to have been usual to ask and have, see Gen 24:50.

9. And make ye marriages with us,.... There was no objection on their side, it lay on the other; Abraham's servant was charged by him not to take a wife of the Canaanites to his son Isaac; and the same charge was given Jacob by Isaac, Gen 24:3; and therefore Jacob would never agree that his children should marry any of that nation; and marriages with them were afterwards forbidden by the law of Moses, Deu 7:3,

and give your daughters unto us, and take our daughters unto you; for though at present there were no other daughters in Jacob's family, yet there might be hereafter; and the request is, that for the future there might be intermarriages between them, as would be practicable in a course of time.

10. And ye shall dwell with us,..... Peaceably and quietly, not as sojourners only, but as inhabitants:

and the land shall be before you; to choose what part of it they pleased to dwell in, and which they should have in their own power and possession:

dwell and trade you therein; in any sort of traffic and commerce the land would admit of, and they should best choose:

and get you possessions therein; buy houses and land, and enjoy them, they and their posterity; these are the arguments used by Hamor to gain the consent of Jacob and his family that his son might marry Dinah; and the proposals are honourable and generous.

11. And Shechem said unto her father and unto her brethren,.... To the father and brethren of Dinah; he addressed them after his father Hamor had done speaking:

let me find grace in your eyes; forgive the offence committed, the injury done to Dinah, and grant the request of her marriage, and it will be considered as a great favour:

and what ye shall say unto me, I will give; to her, to her parents, to her brethren and relations; let what will be fixed, shall be given; which showed great affection for her, and that he was willing to do any thing to make amends for the injury done; he cared not what it was that might be demanded of him, so be it that she became his wife.

12. Ask me never so much dowry and gift,.... Or "multiply them exceedingly" (i), fix them at as high a rate as may be thought fit; the "dowry" was what a man gave to a woman at her marriage; for in those times and countries, instead of a man having a portion with his wife, as with us in our times, he gave one to his wife, or to her parents for her; and especially in after times this was used, and became a law in Israel, in the case of a vitiated virgin, see Exo 22:16; and "the gift" was either of jewels and clothes to the women, or of such like precious things to her brethren and friends, see Gen 24:53,

and I will give according as ye shall say unto me; determine among yourselves whatever shall be the dowry and gift, and it shall be punctually observed:

but give me the damsel to wife; only agree to that, and I care not what is required of me.

(i) "multiplicate super me admodum", Drusius, Schmidt.

13. And the sons of Jacob answered Shechem and Hamor deceitfully,.... Proposing the marriage of their sister on terms after mentioned, when they never intended it should ever be: Onkelos, Jonathan, and Jarchi interpret it, "with wisdom", as if they answered wisely and prudently, but the word is never used in a good sense; and if it was wisdom, it was carnal wisdom and wicked cunning, and was disapproved of by plain hearted Jacob:

and said: or spoke in this deceitful manner:

because he had defiled Dinah their sister; and therefore were filled with indignation at him, and fired with resentment against him, and vowed within themselves revenge upon him.

14. And they said unto them,.... Levi and Simeon, to Hamor and Shechem:

we cannot do this thing, to give our sister to one that is uncircumcised; not that there was any law against it at that time; and there were, on the other hand, precedents for it both in Isaac and Jacob, who had married the daughters of uncircumcised persons; nor indeed do they plead any law, only that it was not becoming their character, nor agreeably to their religion, nor honourable in their esteem:

for that were a reproach unto us; and they should be reflected upon for slighting the institution of circumcision, which was of God: so they pretend it might be interpreted, should they enter into affinity with uncircumcised persons.

15. But in this will we consent unto you,.... Upon the following condition, that Dinah should be given in marriage:

if ye will be as we be, that every male of you be circumcised; as the sons of Jacob were, according to the command given to Abraham their great grandfather, Gen 17:10.

16. Then will we give our daughters unto you,.... Meaning Dinah, whom they call their daughter, Gen 34:17; because she was the daughter of their family, and because they were entreating in the name of their father, and in conformity to the language used by those they were treating with, Gen 34:9,

and we will take your daughters to us; in marriage for wives:

and we will dwell with you; not as sojourners but as fellow citizens:

and we will become one people; being so nearly related by marriage, and professing one religion, alike submitting to circumcision, which was the distinguished badge of Abraham's seed.

17. But if ye will not hearken to us to be circumcised,.... Will not agree to this condition, circumcision:

then will we take our daughter; by force, as the Targum of Jonathan adds:

and we will be gone: depart from this part of the country, and go elsewhere.

18. And their words pleased Hamor, and Shechem Hamor's son. The condition proposed was acceptable to them both, and they agreed to comply with it; Hamor, because of the great love he had for his son; Shechem, because of the great love he had for Dinah.
And their words pleased Hamor, and Shechem Hamor's son. The condition proposed was acceptable to them both, and they agreed to comply with it; Hamor, because of the great love he had for his son; Shechem, because of the great love he had for Dinah.
Genesis 34:19

gen 34:19
gen 34:19
gen 34:19And the young man deferred not to do the thing,.... To be circumcised himself, and to get all the males of the city circumcised; he delayed not a moment, but made all the haste he could to get it accomplished:

because he had delight in Jacob's daughter; he really loved her, and delighted in her person and company: it was not the effect of a brutish lust, but a true affection he bore to her, that he desired her in marriage:

and he was more honourable than all the house of his father; for though he had done a base thing in defiling Jacob's daughter, yet in this he was honourable, that he sought to marry her, and to do any thing that was in his power to recompence the injury; and he was honourable in keeping covenant and compact with men; and was honest, upright, and sincere, to fulfil the condition imposed on him, and he had agreed to, as well as he was in greater esteem among the citizens than any of his father's house, which made it the more easy to him to get their consent to be circumcised; they having a very high and honourable opinion of him, and ready to oblige him in anything they could.

19. And Hamor and Shechem his son went unto the gate of their city,.... Where courts of judicature were held, and all public affairs respecting the common interest of the city were transacted: here, no doubt, Hamor their prince summoned them to come, by the usual method in which the citizens were convened on certain occasions:

and communed with the men of their city; upon the subject of entering into an alliance with Jacob's family, of admitting them to be fellow citizens with them, and of their being incorporated among them, and becoming one people with them, taking no notice of the true reason of this motion:

saying, as follows.

20. These men are peaceable with us,.... Meaning Jacob and his sons, pointing to their tents which were near their city; and no doubt more was said than is here expressed, and that these words were introduced with a preface, in which notice was taken of Jacob and his family, and their names mentioned, as here their character is given; that they were men of peaceable dispositions, harmless and inoffensive, as appeared they had been ever since they came into these parts; and there was a great deal of reason to believe they still would be, and which was an argument in their favour, to admit them to a residence among them:

therefore let them dwell in the land, and trade therein; give them leave to dwell where they please, and carry on what trade and traffic in the land they think fit; since they are not likely to be quarrelsome and troublesome, but will deal honestly and honourably, and pay duly for what they agree for or merchandise in:

for the land, behold, it is large enough for them; there is room enough for them to dwell in, and pasturage enough for their cattle, and land enough to manure and till, without in the least incommoding the inhabitants: yea, it is likely to be to their advantage, since they would pay for what they should purchase or hire, and would improve the land which lay uncultivated:

let us take their daughters to us for wives, and let us give them our daughters; this was the thing principally aimed at; and the rest, both what goes before, and what follows after, were in order to this.

21. Only herein will the men consent unto us,.... The only term or condition insisted upon, to come into an alliance and affinity with us, and

for to dwell with us, to be one people, to become one body politic, is the following one:

if every male among us be circumcised, as they are circumcised; submitting to this rite, they agree to take up their residence with us, and be incorporated among us, and become one people.

22. Shall not their cattle, and their substance, and every beast of theirs, be ours?.... Which would in course come into their families in process of time, by intermarrying with them, or, being more numerous and powerful than they, could seize upon them when they pleased, and take all they had: thus they argue from the profit and advantage that would accrue to them by admitting them among them, upon their terms; and this argument, taken from worldly interest, they knew would have great influence upon them:

only let us consent unto them; in the affair of circumcision:

and they will dwell with us; and what by trading with them, and marrying among them, all their wealth and riches will come into our hands.

23. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city,.... That is, all the inhabitants of the city who came to the gate of it, upon the summons given them, and departed from thence to their habitations, having a great opinion of their prince and his son; and moved either with awe of them or love to them, and influenced both by their arguments and example, they agreed to what was proposed to them:

and every male was circumcised, all that went out of the gate of his city; all the men citizens; and not only the adult, and who now went out by the gate of the city, but all their male children likewise were circumcised.

24. And it came to pass on the third day, when they were sore,.... Or in "pain" (k), when their pains were strong upon them, as the Targum of Onkelos; or when they were weak through the pain of circumcision, as the Targum of Jonathan; for it seems that the pain of circumcision was more intense on the third day (l), and the part the more inflamed, and the person more feverish, and which is observed by physicians of other wounds; and therefore Hippocrates (m) advised not to meddle with wounds on the third or fourth days, or do anything that might irritate them, for on those days they were apt to rankle or be inflamed, and bring on fevers; and in this case, not only the wound was sore in itself and distressing, but being in such a part of the body, motion must give great uneasiness: nor could persons in such circumstances easily arise and walk, and go forth to defend themselves; and of this Jacob's sons availed themselves: so

that two of the sons of Jacob, Simeon and Levi, Dinah's brethren; by the mother's side as well as the father's, being Leah's children, and so most provoked at this indignity and abuse of their sister:

took each man his sword, and came upon the city boldly; not fearing the inhabitants of it, and their rising up against them to defend themselves, knowing in what circumstances they were: or "upon the city that dwelt securely"; as the Targums of Onkelos and Jonathan; for the men of the city had no suspicion of any such attempt that would be made upon them, and therefore were quite easy and secure, not expecting nor fearing anything of this kind:

and slew all the males; the males that were grown up, for the little ones are after said to be carried captive, Gen 34:29; Josephus (n) takes no notice of this circumstance of their being circumcised, but represents them as surprised in the night of their festival, overcharged with feasting, and their watch asleep, who were first killed. Though only two of Jacob's sons were mentioned, they might be assisted by the rest; at least, no doubt, they were attended with servants, who were aiding: in accomplishing this cruel and bloody attempt.

(k) "dolore affecti", Pagninus, Schmidt, "essent in dolore", Junius & Tremellius, Piscator, Drusius. (l) Pirke Eliezer, c. 29. (m) De fracturis, sect. 33. apud Scheuchzer. Physica Sacra, vol. 1. p. 93. (n) Antiqu. l. 1. c. 21. sect. 1.

25. And they slew Hamor and Shechem his son with the edge of the sword,.... Whom they had been just treating with in a seeming friendly manner: Shechem was the chief aggressor, and his crime was very heinous; but considering that he did all he could, after the fact was committed, to make recompence for the injury done, he deserved other treatment, at least mercy should have been shown him. Hamor, perhaps, was too indulgent to his son, connived at his sin, and did not punish him for it; and, it may be, approved of it, and now dies for it:

and took Dinah out of Shechem's house, and went out; where she was kept from the time of her being ravished by Shechem, with an intention to marry her, could the consent of her parents and relations be obtained; for it does not appear that he kept her to carry on a criminal conversation with her, but a courtship in order to marriage.

26. The sons of Jacob came upon the slain,.... That is, the rest of them, as the Targum of Jonathan paraphrases it; understanding what their two brothers had done, they came and joined them, and partook of stripping the slain of their clothes, or from them what they found of any worth about them:

and spoiled the city; plundered it of all its goods and substance, spoiled all the inhabitants of it of their wealth:

because they had defiled their sister; one of them had done it, which is imputed to them all, they not restraining him from it, when it was in their power; and perhaps approving of it, and made a laugh of and jest at it; or however did not punish him for it.

27. They took their sheep, their oxen, and their asses,.... The Shechemites hoped to have the cattle and substance of Jacob's family, and in a hypocritical manner submitted to circumcision, for the sake of worldly advantage; for that, and pleasing their prince, seem to be the only views they had in it; wherefore, in this there is a just retaliation of them in Providence:

and that which was in the city, and that which was in the field; the cattle that were kept at home, and those that were brought up in the field, all became a prey.

28. And all their wealth,.... Or "power" (o) or "strength"; every thing that made them mighty and powerful; their gold and silver, their jewels, and rich furniture of their houses, their arms and weapons of war, their goods and substance, in which they trafficked:

and all their little ones and their wives took they captive: they spared the women and children, as was usual war, and in the plunder of towns and cities:

and spoiled even all that was in the house; of Shechem or Hamor, or in any of the houses of the inhabitants; they rifled and plundered everyone, and took away whatsoever they found in them; but as Jacob disapproved of this unjust, cruel, bloody, and perfidious action, so no doubt, as he set the captives at liberty, he restored to them their cattle and substance.

(o) "siquidem" "proprie potentia, robur", Drusius; so Ainsworth.

29. And Jacob said to Simeon and Levi,.... who were the principals concerned in this affair:

ye have troubled me; because of the sin they had committed, because of the dishonour brought upon religion, and because of the danger he and his family were hereby exposed unto; it greatly disquieted him, made him very uneasy, he was at his wit's end almost, knew not what to do, what course to take to wipe off the scandal, and to defend himself and family; since it served, he says:

to make me to stink among the inhabitants of the land; to make him odious and abominable, to be hated and abhorred by all the people round about, and to be looked upon and treated as a deceitful, treacherous, and perfidious man, that had no regard to his word, to covenants and agreements made by him; as a cruel and bloodthirsty man that spared none, made no difference between the innocent and the guilty; and as a robber and plunderer, that stopped at nothing, committing the greatest outrages to get possession of the substance of others:

amongst the Canaanites and the Perizzites: who were the principal inhabitants of the land, the most numerous, and the most rustic and barbarous, and perhaps nearest, and from whom Jacob had most to fear:

and I being few in number; or men of number (p); he and his sons and servants, in all, making but a small number in comparison of the nations about him:

they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house; not that Jacob was afraid that this would be really the case, for he knew and believed the promises of God to him, of the multiplication of his seed, and of their inheriting the land of Canaan, and of the Messiah springing from him; but this he said to aggravate the sin and folly of his sons, in exposing him and themselves to so much danger, which not only on the face of things appeared probable, but even certain and inevitable, without the interposition of divine power and Providence.

(p) "viri numeri", Montanus, Schmidt.

30. And they said,.... Simeon and Levi, in a very pert and unseemly manner:

should he deal with our sister as with an harlot? make a whore of her, and then keep her in his house as such? is this to be borne with? or should we take no more notice of his behaviour to our sister, or show no more regard to her than if she was a common prostitute, whom no man will defend or protect? so say the Targums of Jonathan and Jerusalem,"nor let Shechem the son of Hamor mock at us, or boast and say, as an harlot whom no man seeks after, or no man seeks to avenge her; so it is done by Dinah the daughter of Jacob:''they tacitly insinuate as if Jacob had not that regard for the honour of his daughter and family, and showed his resentment at the wicked behaviour of Shechem, as he ought to have done. It is observed that there is a letter in the word for "harlot" greater than usual, which may either denote the greatness of the sin of Shechem in dealing with Dinah as an harlot, or the great impudence and boldness of Jacob's sons, in their answer to him, and their audaciousness in justifying such baseness and cruelty they had been guilty of. The whole of this history, as related in this chapter, is given by Polyhistor out of Theodotus the poet (q).

(q) Apud Euseb. Evangel. Praepar. l. 9. c. 22. p. 427, &c.

Next: Genesis Chapter 35

JFB

THE DISHONOR OF DINAH. (Gen. 34:1-31)

Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.

5. Jacob held his peace--Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves--they are the guardians of a sister's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah [Gen 34:25], appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations.

6. Hamor--that is, "ass"; and it is a striking proof of the very different ideas which, in the East, are associated with that animal, which there appears sprightly, well proportioned, and of great activity. This chief is called Emmor (Act 7:16).

7. the men were grieved, and . . . very wroth--Good men in such a case could not but grieve; but it would have been well if their anger had been less, or that they had known the precept "let not the sun go down upon your wrath" [Eph 4:26]. No injury can justify revenge (Deu 32:35; Rom 12:9); but Jacob's sons planned a scheme of revenge in the most deceitful manner.

8–10. Hamor communed with them--The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the contrary, they show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner.

11. Shechem said unto her father . . . and brethren--The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetuosity of his sons. The sequel shows the unhappy consequences of that concession.

12. Ask me never so much dowry and gift--The gift refers to the presents made at betrothal, both to the bride elect and her relations (compare Gen 24:53), the dowry to a suitable settlement upon her.

13–19. The sons of Jacob answered--The honor of their family consisted in having the sign of the covenant. Circumcision was the external rite by which persons were admitted members of the ancient Church. But that outward rite could not make the Shechemites true Israelites; and yet it does not appear that Jacob's sons required anything more. Nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; and it is evident that they did not seek to convert Shechem, but only made a show of religion--a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are infinitely more so when accompanied with a show of religion; and here the sons of Jacob, under the pretense of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated.

20–29. Hamor and Shechem . . . came unto the gate of their city--That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.

30. Jacob said . . . Ye have troubled me--This atrocious outrage perpetrated on the defenseless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin, an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the cold-blooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (compare Gen 35:5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned in it. Simeon and Levi alone, with their retainers, had been the guilty actors in the bloody tragedy. But the Canaanites would not be discriminating in their vengeance; and if all the Shechemites were put to death for the offense of their chief's son, what wonder if the natives should extend their hatred to all the family of Jacob; and who probably equalled, in number, the inhabitants of that village.


Next: Genesis Chapter 35