Genesis 34 commentary

Young persons, especially females, are never so safe and well off as under the care of pious parents. Their own ignorance, and the flattery and artifices of designing, wicked people, who are ever laying snares for them, expose them to great danger. They are their own enemies if they desire to go abroad, especially alone, among strangers to true religion. Those parents are very wrong who do not hinder their children from needlessly exposing themselves to danger. Indulged children, like Dinah, often become a grief and shame to their families. 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 get acquaintance with the Canaanites, and to learn their ways. See what came of Dinah's gadding. The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should carefully avoid all occasions of sin and approaches to it.

The Shechemites submitted to the sacred rite, only to serve a turn, to please their prince, and to enrich themselves, and it was just with God to bring punishment upon them. As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. But Simeon and Levi were most unrighteous. Those who act wickedly, under the pretext of religion, are the worst enemies of the truth, and harden the hearts of many to destruction. The crimes of others form no excuse for us. Alas! how one sin leads on to another, and, like flames of fire, spread desolation in every direction! Foolish pleasures lead to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by other lawless actions. Were we to trace the history of unlawful commerce between the sexes, we should find it, more than any other sin, ending in blood.

1. And Dinah... went out. This chapter records a severe contest, with which God again exercised his servant. How precious the chastity of his daughter would be to him, we may readily conjecture from the probity of his whole life. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind: yet soon his grief is trebled, when he hears that his sons, from the desire of revenge, have committed a most dreadful crime. But let us examine everything in order. Dinah is ravished, because, having left her father’s house, she wandered about more freely than was proper. She ought to have remained quietly at home, as both the Apostle teaches and nature itself dictates; for to girls the virtue is suitable, which the proverb applies to women, that they should be (οἰκουροὶ,) or keepers of the house. Therefore fathers of families are taught to keep their daughters under strict discipline, if they desire to preserve them free from all dishonor; for if a vain curiosity was so heavily punished in the daughter of holy Jacob, not less danger hangs over weak virgins at this day, if they go too boldly and eagerly into public assemblies, and excite the passions of youth towards themselves. For it is not to be doubted that Moses in part casts the blame of the offense upon Dinah herself, when he says, “she went out to see the daughters of the land;” whereas she ought to have remained under her mother’s eyes in the tent.

3. And his soul clave unto Dinah. Moses intimates that she was not so forcibly violated, that Shechem having once abused her, treated her with contempt, as is usual with harlots; for he loved her as a wife; and did not even object to be circumcised that he might have her; but the fervor of lust had so prevailed, that he first subjected her to disgrace. And therefore although he embraced Dinah with real and sincere attachment, yet, in this want of self-government, he grievously sinned. Shechem “spoke to the heart” of the maid, that is, he addressed her courteously, to allure her to himself by his bland speeches: whence it follows, that when she was unwilling and resisted, he used violence towards her.

4. And Shechem said to his father Hamor. In this place it is more clearly expressed, that Shechem desired to have Dinah for his wife; for his lust was not so unbridled, that when he had defiled, he despised her. Besides, a laudable modesty is shown, since he pays deference to the will of his father; for he does not attempt to form a contract of marriage of his own mind, but leaves this to his father’s authority. For though he had basely fallen through the precipitate ardor of lust; yet now returning to himself, he follows the guidance of nature. So much the more ought young men to take heed to themselves, lest in the slippery period of their age, the lusts of the flesh should impel them to many crimes. For, at this day, greater license everywhere prevails, so that no moderation restrains youths from shameful conduct. Since, however, Shechem, under the rule and direction of nature, desired his father to be the procurer of his marriage, we hence infer that the right which parents have over their children is inviolable; so that they who attempt to overthrow it, confound heaven and earth. Wherefore, since the Pope, in honor of marriage, has dared to break this sacred bond of nature; this fornicator Shechem alone, will prove a judge sufficient, and more than sufficient, to condemn that barbarous conduct.

5. And Jacob heard. Moses inserts a single verse concerning the silent sorrow of Jacob. We know that they who have not been accustomed to reproaches, are the more grievously affected when any dishonor happens to them. Therefore the more this prudent man had endeavored to keep his family pure from every stain, chaste and well-ordered, the more deeply is he wounded. But since he is at home alone, he dissembles, and keeps his grief to himself, till his sons return from the field. Moreover, by this word, Moses does not mean that Jacob deferred vengeance till their return; but that, being alone and devoid of counsel and of consolation, he lay prostrate as one disheartened. The sense then is, that he was so oppressed with insupportable grief, that he held his peace. Or, he might be restrained by prudence from imparting his feelings to others, lest by making them public, he should expose himself to danger, before he was prepared to meet it. At all events, it was wise to restrain the expression of his indignation, till he was surrounded by those who might help him with their counsel, or attempt the rescue of his daughter from the hands of her violator. — Ed. By using the word “defiled,” Moses teaches us what is the true purity of man; namely, when chastity is religiously cultivated, and every one possesses his vessel in honor. But whoever prostitutes his body to fornication, filthily defiles himself. If then Dinah is said to have been polluted, whom Shechem had forcibly violated, what must be said of voluntary adulterers and fornicators?

7. And the sons of Jacob came out of the field. Moses begins to relate the tragic issue of this history. Shechem, indeed, had acted wickedly and impiously; but it was far more atrocious and wicked that the sons of Jacob should murder a whole people, to avenge themselves of the private fault of one man. It was by no means fitting to seek a cruel compensation for the levity and rashness of one youth, by the slaughter of so many men. Again, who had constituted them judges, that they should dare, with their own hands, to execute vengeance for an injury inflicted upon them? Perfidy was also superadded, because they proceeded, under the pretext of a covenant, to perpetrate this enormous crime. In Jacob, moreover, we have an admirable example of patient endurance; who, though afflicted with so many evils, yet did not faint under them. But chiefly we must consider the mercy of God, by which it came to pass, that the covenant of grace remained with the posterity of Jacob. For what seemed less suitable, than that a few men in whom such furious rage and such implacable malice reigned, should be reckoned among the people and the sons of God, to the exclusion of all the world besides? We see certainly that it was not through any power of their own that they had not altogether declined from the kingdom of God. Whence it appears that the favor which God had vouchsafed unto them was gratuitous, and not founded upon their merits. We also require to be treated by Him with the same indulgence, seeing that we should utterly fall away, if God did not pardon our sins. The sons of Jacob have, indeed, a just cause of offense, because not only are they affected with their own private ignominy, but they are tormented with the indignity of the crime, because their sister had been dragged forth from the house of Jacob, as from a sanctuary, to be violated. For this they chiefly urge, that it would have been wickedness to allow such disgrace in the elect and holy people: “He had wrought folly in Israel.” Ainsworth says, “Or against Israel.” “Israel being put for the posterity of Israel.” Professor Bush says, “Rather, ‘Because folly had been wrought in Israel,’ (the active for the passive).” But perhaps Ainsworth’s translation is to be preferred. “This is the first instance on record where the family of Jacob is designated by the distinguished patronymic title of ‘Israel,’ which afterwards became the dominant appellation of his posterity.” — Bush in loc. — Ed. but they themselves, through the hatred of one sin, rush furiously forward to greater and more intolerable crimes. Therefore we must beware, lest, after we have become severe judges in condemning the faults of others, we hasten inconsiderately into evil. But chiefly we must abstain from violent remedies which surpass the evil we desire to correct.

Which thing ought not to be done Et sic non fiet. “And so it may not, or shall not be done.” The sense given in the English translation is that which Calvin rejects, though he allows it to be the common meaning attached by commentators to the expression. — Ed. Interpreters commonly explain the passage as meaning, “it is not becoming that such a thing should be done;” but, in my judgment, it applies more properly to the sons of Jacob, who had determined with themselves that the injury was not to be borne. Yet they wrongfully appropriate to themselves the right of taking revenge: why do they not rather reflect thus; “God, who has received us under his care and protection, will not suffer this injury to pass unavenged; in the meantime, it is our part to be silent, and to leave the act of punishing, which is not placed in our hands, entirely to his sovereign will.” Hence we may learn, when we are angry at the sins of other men, not to attempt anything which is beyond our own duty.

8. And Hamor communed with them. Though the sons of Jacob were justly incensed, yet their indignation ought to have been appeased, or at least somewhat mitigated, by the great courteousness of Hamor. And if the humanity of Hamor could not reconcile the sons of Jacob to Shechem, the old man himself was indeed worthy of a benignant reception. We see what equitable conditions he offers; he himself was the prince of the city, the sons of Jacob were strangers. Therefore their minds must have been savage beyond measure, not to be inclined to levity. Besides, the suppliant entreaty of Shechem himself deserved this, that they should have granted forgiveness to his fervent love. Therefore, that they remained implacable, is a sign of most cruel pride. What would they have done to enemies who had purposely injured them, when they are not moved by the prayers of him, who, being deceived by blind love, and by the error of incontinence, has injured them without any malicious intention?

13. And the sons of Jacob answered. The commencement of their perfidious course is here related: for they, being outrageous rather than simply angry, wish to overthrow the whole city, and not being sufficiently strong to contend against so great a number of people, they contrive a new fraud, in order that they may suddenly rise upon the inhabitants weakened by wounds. Therefore, since the Shechemites had no strength to resist, it became a cruel butchery rather than a conquest, which increased the atrocity of wickedness in Jacob’s sons, who cared for nothing so that they might but gratify their rage. They allege in excuse, that, whereas they were separated from other nations, it was not lawful for them to give wives of their own family to the uncircumcised. Which indeed was true if they said it sincerely; but they falsely use the sacred name of God as a pretext; yea, their double profanation of that name proves them to be doubly sacrilegious; for they cared nothing about circumcision, but were intent on this one thing, how they might crush the miserable men in a state of weakness. Besides, they wickedly sever the sign from the truth which it represents; as if any one, by laying aside his uncircumcision, might suddenly pass over into the Church of God. And in this mode they pollute the spiritual symbol of life, by admitting foreigners, promiscuously and without discrimination, into its society. But since their pretense has some color of probability, we must observe what they say, that it would be disgraceful to them to give their sister to a man uncircumcised. This also is true, if they who used the words were sincere; for since they bore the mark of God in their flesh, it was wicked in them to contract marriages with unbelievers. So also, at the present time, our baptism separates us from the profane, so that whoever mixes himself with them, fixes a mark of infamy upon himself.

18. And their words pleased Hamor. Moses prosecutes the history until he comes to the slaughter of the Shechemites. Hamor had, no doubt, been induced by the entreaties of his son, to show himself thus tractable. Whence appears the excessive indulgence of the kind old man. He ought, in the beginning, severely to have corrected the fault of his son; but he not only covers it as much as possible, but yields to all his wishes. This moderation and equity would have been commendable, if what his son had required was just; but that the old man, for the sake of his son, should adopt a new religion, and suffer a wound to be inflicted on his own flesh, cannot be deemed free from folly. The youth is said not to have delayed, because he vehemently loved the maid, and excelled in dignity among his own citizens; and on account of the honor of his rank he easily obtained what he wished: for the fervor of his love would have availed nothing, unless he had possessed the power of accomplishing his object.

21. These men are peaceable. Moses describes the mode of acting, whereby they persuaded the Shechemites to accept the conditions which the sons of Jacob had imposed. It was difficult to induce a whole people to submit in an affair of such magnitude to a few foreigners. For we know what displeasure a change of religion produces: but Hamor and Shechem reason from utility; and this is natural rhetoric. For although honor has a more plausible appearance, it is yet for the most part cold in persuasion. But among the vulgar, utility carries almost every point; because the major part eagerly pursues what it deems expedient for itself. With this design, Hamor and Shechem extol the family of Jacob for their honesty and tranquil habits, in order that the Shechemites may deem it useful to themselves to receive such guests. They add that the land is sufficiently large, so that no loss is to be feared on the part of the original inhabitants. They then enumerate other advantages; meanwhile, they cunningly conceal the private and real cause of their request. Whence it follows that all these pretexts were fallacious. But it is a very common disease, that men of rank who have great authority, while making all things subservient to their own private ends, feign themselves to be considerate for the common good, and pretend to a desire for the public advantage. And, truly, it may be believed, that the persons here spoken of were the best among all the people, and were endowed with singular superiority; for the Shechemites had chosen Hamor for their prince, as one who was preeminent in excellent gifts. Yet we see how he and his son lie and deceive, under the appearance of rectitude. Whence also we perceive hypocrisy to be so deeply rooted in human minds, that it is a miracle to find any one entirely free from it; especially where private advantage is concerned. From this example let all who govern, learn to cultivate sincerity in public designs, without any sinister regard to their own interests. On the other hand; let the people exercise self-government, lest they too earnestly seek their own advantage; because it will often happen that they are caught by a specious appearance of good, as fishes by the hook. For as self-love is blind, we are drawn without judgment to the hope of gain. And the Lord also justly chastises this cupidity, to which he sees us to be unduly prone, when he suffers us to be deceived by it. Moses says that this discourse took place in the gate of the city, where public assemblies were then wont to be held and judgment administered.

24. And unto Hamor and unto Shechem his son hearkened, etc Apparently this consent may be ascribed to modesty and humanity; for, by readily obeying their princes, and kindly admitting the strangers to an equality of rights in the city, they show themselves, in both respects, modest and humane. But if we reflect on the true import of circumcision, it will easily appear that they were too much addicted to their own selfish interests. They knew that, by a new sacrament, they would be committed to a different worship of God. They had not yet been taught that the ablutions and sacrifices, to which they had been all their life accustomed, were unprofitable trifles. Therefore, to change their religion so carelessly betrays, on their part, a gross contempt of God; for never do they who seriously worship God, so suddenly cast aside their superstitions, unless they are convinced by sound doctrine and arguments. But the Shechemites, blinded by an evil conscience, and by the hope of gain, pass over, like men half brutalized, to an unknown God. Search the isles, (saith the Prophet,) is there any nation which deserts its, gods, who yet are not gods? Jeremiah 2:10, 11 Yet this was done at Shechem, when no defect had been shown to exist in the received superstitions; wherefore none ought to wonder that a sad result followed this levity of mind. nevertheless, Simian and Levi were not, on that account, excusable for the indulgence of their own cruelty: yea, their impiety appears the more detestable, because they not only rush impetuously upon men, but, in a sense, trample upon the sacred covenant of God, of which alone they make their boast. Certainly, if they had no feeling for the men themselves, yet reverence for God ought to have restrained their ferocity, when they reflected from what cause the weakness of the Shechemites proceeded.

25. Simian and Levi, Dinah’s brethren. Because Moses says that the slaughter took place on the third day, the Hebrews think that, at that time, the pain of the wound was most severe. The proof, however, is not valid; nor is it of much moment. Although Moses names only two authors of the slaughter, it does not appear to me probable that they came alone, but that they were the leaders of the troop: for Jacob had a large family, and it might be that they called some of their brothers to join them; yet, because the affair was conducted by their counsel and direction, it is ascribed to them, as Cartage is said to have been destroyed by Scipio. Moses also calls them the brothers of Dinah, because they were by the same mother. We have seen that Dinah was the daughter of Leah; for which reason Simon and Levi, whose own sister she was by both parents, were the more enraged at the violation of her chastity: they were therefore impelled, not so much by the common reproach brought upon the holy and elect race, (according to their recent boast,) as by a sense of the infamy brought upon themselves. However, there is no reader who does not readily perceive how dreadful and execrable was this crime. One man only had sinned, and he endeavored to compensate for the injury, by many acts of kindness; but the cruelty of Simon and Levi could only be satiated by the destruction of the whole city; and, under the pretext of a covenant, they form a design against friends and hospitable persons, in a time of peace, which would have been deemed intolerable against enemies in open war. Hence we perceive how mercifully God dealt with that people; seeing that, from the posterity of a sanguinary man, and even of a wicked robber, he raised up a priesthood for himself. Let the Jews now go and be proud of their noble origin. But the Lord declared his gratuitous mercy by too many proofs for the ingratitude of man to be able to obscure it. Moreover, we hence learn that Moses did not speak from carnal sense; but was the instrument of the Holy Spirit, and the herald of the celestial Judge; for though he was a Levite, he yet is so far from sparing his own race, that he does not hesitate to brand the father of his tribe with perpetual infamy. And it is not to be doubted that the Lord purposely intended to stop the mouths of impure and profane men, such as the Lucianists, who confess that Moses was a very great man, and of rare excellence; but that he procured for himself, by craft and subtlety, authority over a great people, as if, indeed, an acute and intelligent man would not have known that, by this single act of wickedness, the honor of his race would be greatly tarnished. He had, however, no other design than to extol the goodness of God towards his people; and truly there was nothing which he less desired than to exercise dominion, as appears clearly from the fact, that he transferred the office of priesthood to another family, and commanded his sons to be only ministers. With respect to the Shechemites, although in the sight of God they were not innocent; seeing they preferred their own advantage to a religion which they thought lawful, yet it was not the Lord’s will that they should be so grievously punished for their fault; but he suffered this signal punishment to follow the violation of one maid, that he might testify to all ages his great abhorrence of lust. Besides, seeing that the iniquity had arisen from a prince of the city, the punishment is rightly extended to the whole body of the people: for since God never commits the government to evil and vicious princes, except in righteous judgment, there is no wonder that, when they sin, they involve their subjects with them in the same condemnation. Moreover, from this example let us learn, that if, at any time, fornication prevail with impunity, God will, at length, exact punishments so much the more severe: for if the violation of one maid was avenged by the horrible massacre of a whole city; he will not sleep nor be quiet, if a whole people indulge in a common license of fornication, and, on all sides, connive at each other’s iniquity. The sons of Jacob acted indeed wickedly; but we must observe that fornication was, in this manner, divinely condemned.

27. The sons of Jacob came. Moses shows that, not content with simple revenge, they fly together to the spoil. As it respects the words, they are said to have come upon the slain, either because they made themselves a way over the slaughtered bodies; or because, in addition to the slaughter, they rushed to the plunder. In whichever way it is taken, Moses teaches that, not satisfied with their former wickedness, they made this addition to it. Be it, that they were blinded with anger in shedding blood; yet by what right do they sack the city? This certainly cannot be ascribed to anger. But these are the ordinary fruits of human intemperance, that he who gives himself the rein in perpetrating one wickedness, soon breaks out into another. Thus the sons of Jacob, from being murderers, become also robbers, and the guilt of avarice is added to that of cruelty. The more anxious then should be our endeavors to bridle our desires; lest they should mutually fan each other, so that at length, by their combined action, a dreadful conflagration should arise; but especially, we must beware of using force of arms, which brings with it many perverse and brutal assaults. Moses says that the sons of Jacob did this, because the Shechemites had defiled their sister; but the whole city was not guilty. Moses, however, only states in what way the authors of the slaughter are affected: for although they wish to appear just avengers of the injury, yet they pay no respect to what it was lawful for them to do, and make no attempt to control their depraved affections, and consequently set no bounds to their wickedness. Should any one prefer taking the expression in a higher sense, it may be referred to the judgment of God, by which the whole city was involved in guilt, because no one had opposed the lust of the prince: perhaps many had consented to it, as not being very much concerned about the unjust dishonor done to their guests; but the former sense is what I most approve.

30. And Jacob said. Moses declares that the crime was condemned by the holy man, lest any one should think that he had participated in their counsel. He also expostulates with his sons, because they had caused him to stink among the inhabitants of the land; that is, they had rendered him so odious, that no one would be able to bear him. If then the neighboring nations should conspire among themselves, he would be unable to resist them, seeing he had so small a band, in comparison with their great number. He also expressly names the Canaanites and Perizzites, who, though they had received no wrong, were yet by nature exceedingly prone to inflict injury. But Jacob may seem to act preposterously, in overlooking the offense committed against God, and in considering only his own danger. Why is he not rather angry at their cruelty? why is he not offended at their perfidy? why does he not reprove their rapaciousness? It is however probable, that when he saw them terror — stricken at their recent crime, he suited miswords to their state of mind. For he acts as if he were complaining that he, rather than the Shechemites, was slain by them. We know that men are seldom if ever drawn to repentance, except by the fear of punishment: especially when they have any specious pretext as a covering for their fault. Besides, we know not whether Moses may not have selected this as a part out of a long expostulation, to cause his readers to understand that the fury of Simon and Levi was so outrageous, that they were more insensible than brute beasts to their own destruction and that of their whole family. This is clear from their own answer, which not only breathes a barbarous ferocity, but shows that they had no feeling. It was barbarous, first, because they excuse themselves for having destroyed a whole people and plundered their city, on account of the injury done by one man; secondly, because they answer their father so shortly and contumaciously; thirdly, because they obstinately defend the revenge which they had rashly taken. Moreover, their insensibility was prodigious, because they were not affected by the thought of their own death, and that of their parents, wives, and children, which seemed just at hand. Thus we are taught, how intemperate anger deprives men of their senses. We are also admonished, that it is not enough for us to be able to lay blame on our opponents; but we must always see how far it is lawful for us to proceed.

CHAPTER 35

Genesis 35:1-29

1. And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.

1. Dixit autem Deus ad Iabacob, Surge, ascende in Beth-el, et mane ibi: et fac ibi altare Deo, qui visus est tibi, dum fugeres a facie Esau fratris tui

2. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

2. Et dixit Iahacob familiae suae, et omnibus qui erant secum, Removete deos alienos, qui sunt in medio vestri, et mundate vos, vestimentaque vestra mundate

3. And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.

3. Et surgamus, et ascendamus in Beth-el, et faciam illic altare Deo, qui exaudivit me in die angustiae meae, et fuit mecum in via, qua ambulavi.

4. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

4. Dederunt ergo ipsi Iahacob omnes deos alienos, qui erant in manu sua, et inaures quae erant in auribus suis, et abscondit eos Iahacob subter quercum, quae erat apud Sechem.

5. And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob

5. Tune profecti sunt, et fuit terror Dei super urbes, quae erant in circuitibus eorum, et non persequuti sunt filios Iahacob

6. So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.

6. Et venit Iahacob in Luz, quae est in terra Chenaan, haec est Bethel, ipse et omnis populus qui erat cum eo.

7. And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

7. Et aedificavit ibi altare, et vocavit locum El Beth-el: quia apparuerant ei Angeli, dum fugeret a facie fratris sui.

8. But Deborah Rebecca’s nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.

8. Mortua est autem Deborah nutrix Ribcah, et sepulta est subter Beth-el sub quercu: et vocavit nomen ejus Allon Bachuth.

9. And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.

9. Porro visus fuerat Deus ipsi Iahacob adhue, dum veniret de Padan Aram, et benedixerat ei.

10. And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.

10. Atque dixerat ei ipse Deus, Nomen tuum est Iahacob: non vocabitur nomen tuum ultra Iahacob, sed Israel erit nomen tuum, et vocavit nomen ejus Israel.

11. And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

11. Et dixit ei Deus, Ego sum Deus omnipotens, cresce, et multiplicare: gens, et coetus Gentium erit ex to, et reges e lumbis tuis egredientur.

12. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

12. Et terram, quam dedi Abraham et Isaac, tibi dabo, et semini tuo post to dabo terram istam.

13. And God went up from him in the place where he talked with him.

13. Et ascendit ab eo Deus e loco, in quo loquutus est cum eo.

14. And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.

14. Tunc statuit Iahacob statuam in loco, in quo loquutus est cum eo, statuam lapindeam: et libavit super illam libamen, et effudit super illam oleum.

15. And Jacob called the name of the place where God spake with him, Bethel.

15. Et vocavit Iahacob nomen loci, in quo loquutus est cum ipso Deus, Beth-el.

16. And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

16. Profecti vero sunt de Beth-el: erat autem adhuc ferme milliare terrae ad veniendum in Ephrath, et peperit Rachel, et difficultatem passa est, dum pareret.

17. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.

17. Guit autem, ea difficultatem patiente dum pareret, dixit ei obstetrix, Ne timeas, wuia etiam iste tibi filius.

18. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.

18. Et fuit, egrediente anima ejus dum moreretur, vocavit nomen ejus Benoni: at pater ejus vocavit eum Benjamin.

19. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

19. Mortua est itaque Rachel, et sepulta est in via Ephrath, haec est Bethlehem.

20. And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.

20. Et statuit Iahacob titulum super sepulcrum ejus: hic est titulus sepulcri Rachel usque ad diem hanc.

21. And Israel journeyed, and spread his tent beyond the tower of Edar.

21. Et profectus est Israel, et tetendit tabernaculum suum trans turrim Eder.

22. And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:

22. Et fuit quum habitaret Israel in terra ipsa, profectus est Reuben, et concubuit cum Bilhah concubina patris sui: et audivit Israel. Fuerunt autem filii Iahacob duodecim.

23. The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

23. Filii Leah, primogenitus Iahacob, Reuben, et Simhon, et Levi, et Iehudah, et Issachar, et Zebulun.

24. The sons of Rachel; Joseph, and Benjamin:

24. Filii Rachel, Ioseph et Benjamin.

25. And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:

25. Et filii Bilhah ancillae Rachel, Dan et Nephthali.

26. And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

26. Et filii Zilpah ancillae Leah, Gad et Aser. Isti sunt filii Iahacob, qui nati sunt in Padan Aram.

27. And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

27. Et venit Iahacob ad Ishac patrem suum in Mamre civitatem Arbah: haec est Hebron, in qua habitavit Abraham et Ishac.

28. And the days of Isaac were an hundred and fourscore years.

28. Et fuerunt dies Ishac, centum anni et octoginta anni.

29. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

29. Et obiit Ishac, et mortuus est, et collectus est ad populos suos, senex et satur dierum: et sepelierunt eum Esau et Iahacob filii ejus.

CHAPTER 34

Ge 34:1-31. The Dishonor of Dinah.

1-4. 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 [Ge 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 (Ac 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" [Ep 4:26]. No injury can justify revenge (De 32:35; Ro 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 Ge 24:53), the dowry to a suitable settlement upon her.

13. 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. 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 Ge 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.

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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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.

Dinah was then about fifteen or sixteen years of age when she went out to see the daughters of the land - Probably on some public day. 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.

It is called folly in Israel - According to the language of after - times, for Israel was not yet a people, but a family only.

Hamor communed - That is, talked. He came to treat with Jacob himself, but he turns them 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.

Hamor and Shechem gave consent themselves to be circumcised. 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.

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.

They slew all the males - Nothing can excuse this execrable villainy. It was true Shechem had wrought folly in Israel, in defiling Dinah: but it ought to have been considered how far Dinah herself had been accessary to it. Had Shechem abused her in her mother's tent, it had been another matter; but she went upon his ground, and struck the spark which began the fire. When we are severe upon the sinner, we ought to consider who was the tempter. It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable afterwards as the case would admit. It was true that Shechem had done ill, but what was that to all the Shechemites? Doth one man sin, and must the innocent fall with the guilty? This was barbarous indeed. 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. Yet they act as sworn enemies to those to whom they were lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And these are the sons of Israel? Cursed be their anger, for it was fierce.

Tho' Simeon and Levi only were the murderers, yet others of the sons of Jacob came upon the slain, and spoiled the city - And so became accessary to the murder.

Ye have troubled me, to make me to stink among the inhabitants of the land - That is, You have rendered my family odious among them. And 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 - Jacob knew indeed that God had promised to preserve his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. When sin is in the house, there is reason to fear ruin at the door.

Should he deal with our sister as with an harlot? - No, he should not; but, if he do, Must they be their own avengers? And nothing less than so many lives, and the ruin of a whole city, serve to atone for the abuse.

1 AND Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

From her fathers house into the City, out of curiosity, there being then, as Iosephus reports, a great concourse of people to a Feast. Thus she put her self out of her Fathers protection, and meerly out of a vain humor, exposed both her self and others to Temptation, which was the worse because it was amongst them that had no fear of God to restrain them from the most enormous crimes. She was now fourteen or fifteen years old.

Marginal references: Chap. 30. 21.

3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel .

Perceiving her to be exceedingly enraged and perplexed at this horrid violence he endeavours to appease and sweeten her and to get her consent to marry him.

Marginal references: Heb. to the heart of the Damsel. See Isa. 40. 2. Hos. 2. 14.

4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife .

He desires both his fathers consent and assistance herein.

5 And Jacob heard that he had defiled Dinah his daughter (now his sons were with his cattel in the field) and Jacob held his peace until they were come .

Being unable to punish the delinquent, and not knowing what to do he waits for his sons coming and advice.

7 And the sons of Jacob came out of the field, when they heard it, and the men were grieved: and they were very wroth, because he had wrought folly in Israel , in lying with Jacobs daughter, which thing ought not to be done .

That is, wickedness, which howsoever vain men many times esteem their wisdom, by the sentence of the all-wise God is accounted and commonly in Scripture called folly, as Deut. 22. 21. Ios. 7. 15. Iudg. 19. 23. and 20. 6. &c.

Or, against Israel, either 1. against the person, and in or against the Family of Israel, a person near and dear to God and highly honoured by him and in Covenant with God; who therefore esteems the injuries done to Israel, as if they were done to himself. See Gen. 12. 3. Exod. 23. 22. Zech. 2. 8. Or 2. in or against the Church of God, which then was in a manner confined to that family, and which is oft called by the name of Israel. See Deut. 22. 21. Ios. 7. 15. And Moses may here vary the phrase from what was used in Iacobs time to what was usual in his time, the fence being in both the same, and therefore not altered by such a change.

Heb. shall not be done, i. e. should not, &c. But in the Hebrew language words of the future time oft signifie duty and decency, as Mal. 1. 6. and 2. 7.

8 And Hamor communed with them , saying, The soul of my son Shechem longeth for your daughter : I pray you give her him to wife.

With Iacobs sons, to whom Iacob committed the business, being himself oppressed with shame and grief and fear for his daughter.

The daughter of your family: or he thus speaketh to her brothers, because they transacted all in their fathers name.

10 And ye shall dwell with us, and the land shall be before you : dwell and trade you therein, and get you possessions therein .

(i. e.) In your power, to dwell where you please, and to have the same rights and priviledges in it which we enjoy. See Gen. 20. 15.

Or, take possession in it, i. e. in any vacant part of it, use it for pasture or tillage, as you think good, and take the benefit to your selves.

12 Ask me never so much dowry and gift , and I will give according as ye shall say unto me: but give me the damsel to wife.

Dowry to her for her portion, according to the ancient custom of mens buying their wives: of which see Exod. 22. 17. and gift to you either for reparation of the past injury, or in testimony of my respect to you and desire of her, as Gen. 24. 53.

13 And the sons of Jacob answered Shechem, and Hamor his father deceitfully , and said, (because he had defiled Dinah their sister.)

Pretending and promising marriages with them upon that condition, which they never intended.

14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised : for that were a reproach unto us.

There was no such law yet in force, as the Examples of Isaac and Iacob shew, who married the daughters of uncircumcised persons, and therefore they do not here reject it as simply unlawful, but onely as dishonourable and reproachful.

Marginal references: Jos. 5. 9.

20 And Hamor and Shechem his son came unto the gate of their city , and communed with the men of their city, saying,

The place where all publick affairs were debated and concluded. See on Gen. 22. 17. and 23. 10.

23 Shall not their cattel, and their substance, and every beast of theirs be ours ? onely let us consent unto them and they will dwell with us.

Either for our use and benefit in way of commerce and trade: or because they will descend to the issue of our children as well as theirs: or because we being more numerous and potent than they can easily over-rule them, and, when we think meet, dispose all things to our own advantage. Thus they cover their private design with the specious shew of publick good.

24 And unto Hamor, and unto Shechem his son, hearkned all that went out of the gate of his city , and every male was circumcised, all that went out of the gate of his city.

They yielded to circumcision, partly in compliance with their young Prince whom they either loved or feared: and partly for the prospect of their own advantage; for which men are frequently willing to expose themselves to great pains and hazards.

All the citizens, that went out of the gate, &c. Or, came in at the gate as they are described, Gen. 23. 10. Ier. 17. 20. For when the chief persons had consented they could easily perswade or over-rule others to comply with them.

25 And it came to pass on the third day , when they were sore , that two of the sons of Jacob, Simeon and Levi , Dinahs brethren , took each man his sword, and came upon the city boldly and slew all the males .

When the pain and grief of wounds is the greatest, as Physitians note.

And therefore not well able to defend themselves; for circumcision caused great pain in children, which was the ground of that exclamation, Exod. 4. 25. much more in grown men. See Ios. 5. 8.

These two onely are mentioned, because they were authors of the counsel, and conductors of the rest in the Execution; but it is probable from ver. 27. that most of their brethren were confederate with them, and that they had a considerable number of their servants with them who would be ready enough to revenge their masters quarrel and to punish so great a Villany: but all that was done is justly ascribed to them two, as it is common for all writers to say this or that was done by such a Captain or General, when in truth it was done by his Souldiers.

So they were both by the father and mother; which made them more forward and zealous than the rest.

Such of them as were grown up, by comparing, ver. 29. for these or some of them seem to have been the abettors of the injury against their sister and family. Their sin in this act was manifold; that they did it without sufficient authority; and against their fathers mind, as appears from ver. 30. and Gen. 49. 6. which they well knew; and without all bounds, rashly, unjustly and cruelly punished the innocent and the guilty together, and usher'd in this fact with horrible deceit and lying, and that under pretence of friendship and shew of Religion.

Marginal references: chap. 49. 6.

27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

(i. e.) One of them, as oft-times that which is done by one man is imputed to the whole body. See Ios. 7. 1, 11, 12. and 22. 20. Mat. 2. 20. Or they impute Shechems fact to all either invidiously and cunningly to take off from themselves the reproach of this cruel action; or because they made themselves guilty of it either by not discouraging and hindring that filthiness, as far as they might; or by their being instrumental in it; or by their approbation of it, and complacency in it.

28 They took their sheep and their Oxen, and their asses, and that which was in the city, and that which was in the field .

Thus they adde to their cruelty, the[illegible: 1+ letters] and robbery: which doubtless Iacob disowned when they brought the spoil home, and returned back both the surviving people and their goods, though it be passed over in silence, as many other things are. See on Gen. 33. 14.

29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house .

Either in the princes house, or in their several houses: or within doors, as the word signifies.

30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, amongst the Canaanites, and the Perizzites: and I being few in number , they shall gather themselves together against me, and slay me , and I shall be destroyed, I, and my house.

You have not onely discomposed my mind but perplexed my affairs and brought me into such troubles and dangers as I am never likely to escape.

You have made me odious to them who will impute this perfidious and bloody fact to my contrivance.

Heb. men of number, i. e. few, for such can easily be numbred. So this phrase is used, Deut. 4. 27. and 33. 6. opposite to which are men without number, 2 Chron. 12. 3.

He could expect no other in humane reason, and they were hindred from so doing onely by the hand of the great God smiting [illegible: 1+ letters]hem with terrour, Gen. 35. 5.

Marginal references: chap 49. 6.; Exod 5. 21.

31 And they said, should he deal with our sister as with an harlot ?

Shall we express no more resentment of this abominable abuse of our sister than if she had been some common harlot whose abuse no man either regardeth or revengeth? Thus they excuse one fault by committing another, and defend themselves by accusing their father of stupidity and insensibleness of so great an indignity and injury.

Gen 34:1-2

During their stay at Shechem, Dinah, Jacob’s daughter by Leah, went out one day to see, i.e., to make the acquaintance of the daughters of the land; when Shechem the Hivite, the son of the prince, took her with him and seduced her. Dinah was probably between 13 and 15 at the time, and had attained perfect maturity; for this is often the case in the East at the age of 12, and sometimes earlier. There is no ground for supposing her to have been younger. Even if she was born after Joseph, and not till the end of Jacob’s 14 years’ service with Laban, and therefore was only five years old when they left Mesopotamia, eight or ten years may have passed since then, as Jacob may easily have spent from eight to eleven years in Succoth, where he had built a house, and Shechem, where he had bought “a parcel of a field.” But she cannot have been older; for, according to Gen 37:2, Joseph was sold by his brethren when he was 17 years old, i.e., in the 11th year after Jacob’s return from Mesopotamia, as he was born in the 14th year of Jacob’s service with LabanThis view is generally supported by the earlier writers, such as Demetrius, Petavius (Hengst. Diss.), etc.; only they reckon Dinah’s age at 16, placing her birth in the 14th year of Jacob’s service. (cf. Gen 30:24). In the interim between Dinah’s seduction and the sale of Joseph there occurred nothing but Jacob’s journey from Shechem to Bethel and thence to Ephratah, in the neighbourhood of which Benjamin was born and Rachel died, and his arrival in Hebron (Gen 35). This may all have taken place within a single year. Jacob was till at Hebron, when Joseph was sent to Shechem and sold by his brethren (Gen 37:14); and Isaac’s death did not happen for 12 years afterwards, although it is mentioned in connection with the account of Jacob’s arrival at Hebron (Gen 35:27.).

Gen 34:3-4

Shechem “loved the girl, and spoke to her heart;” i.e., he sought to comfort her by the promise of a happy marriage, and asked his father to obtain her for him as a wife.

Gen 34:5-12

When Jacob heard of the seduction of his daughter, “he was silent,” i.e., he remained quiet, without taking any active proceedings (ex. Gen 14:14; 2Sa 19:11) until his sons came from the field. When they heard of it, they were grieved and burned with wrath at the disgrace. טמּא to defile = to dishonour, disgrace, because it was an uncircumcised man who had seduced her. “Because he had wrought folly in Israel, by lying with Jacob’s daughter.” “To work folly” was a standing phrase for crimes against the honour and calling of Israel as the people of God, especially for shameful sins of the flesh (Deu 22:21; Jdg 20:10; 2Sa 13:2, etc.); but it was also applied to other great sins (Jos 7:15). As Jacob had become Israel, the seduction of his daughter was a crime against Israel, which is called folly, inasmuch as the relation of Israel to God was thereby ignored (Psa 14:1). “And this ought not to be done:” יעשׂה potentialis as in Gen 20:9. - Hamor went to Jacob to ask for his daughter (Gen 34:6); but Jacob’s sons reached home at the same time (Gen 34:7), so that Hamor spoke to them (Jacob and his sons). To attain his object Hamor proposed a further intermarriage, unrestricted movement on their part in the land, and that they should dwell there, trade (ἐμπορεύεσθαι), and secure possessions (נאחז settle down securely, as in Gen 47:27). Shechem also offered (Gen 34:11, Gen 34:12) to give anything they might ask in the form of dowry (מהר not purchase-money, but the usual gift made to the bride, vid., Gen 24:53) and presents (for the brothers and mother), if they would only give him the damsel.

Gen 34:13-17

Attractive as these offers of the Hivite prince and his son were, they were declined by Jacob’s sons, who had the chief voice in the question of their sister’s marriage (vid., Gen 24:50). And they were quite right; for, by accepting them, they would have violated the sacred call of Israel and his seed, and sacrificed the promises of Jehovah to Mammon. But they did it in a wrong way; for “they answered with deceit and acted from behind” (וידבּרוּ בּמרמה: דּבּר) is to be rendered dolos struxit; דּברים דּבּר would be the expression for “giving mere words,” Hos 10:4; vid., Ges. thes.), “because he had defiled Dinah their sister.” They told him that they could not give their sister to an uncircumcised man, because this would be a reproach to them; and the only condition upon which they would consent (נאות imperf. Niph. of אוּת) was, that the Shechemites should all be circumcised; otherwise they would take their sister and go.

Gen 34:18-24

The condition seemed reasonable to the two suitors, and by way of setting a good example, “the young man did not delay to do this word,” i.e., to submit to circumcision, “as he was honoured before all his father’s house.” This is stated by anticipation in Gen 34:19; but before submitting to the operation, he went with his father to the gate, the place of public assembly, to lay the matter before the citizens of the town. They knew so well how to make the condition palatable, by a graphic description of the wealth of Jacob and his family, and by expatiating upon the advantages of being united with them, that the Shechemites consented to the proposal. שׁלמים: integri, people whose bearing is unexceptionable. “And the land, behold broad on both sides it is before them,” i.e., it offers space enough in every direction for them to wander about with their flocks. And then the gain: “Their cattle, and their possessions, and their beasts of burden...shall they not be ours?” מקנה is used here for flocks and herds, בּהמה for beasts of burden, viz., camels and asses (cf. Num 32:26). But notwithstanding the advantages here pointed out, the readiness of all the citizens of Shechem (vid., Gen 23:10) to consent to be circumcised, could only be satisfactorily explained from the fact that this religious rite was already customary in different nations (according to Herod. 2, 104, among the Egyptians and Colchians), as an act of religious or priestly consecration.

Gen 34:25-29

But on the third day, when the Shechemites were thoroughly prostrated by the painful effects of the operation, Simeon and Levi (with their servants of course) fell upon the town בּטח (i.e., while the people were off their guard, as in Eze 30:9), slew all the males, including Hamor and Shechem, with the edge of the sword, i.e., without quarter (Num 21:24; Jos 10:28, etc.), and brought back their sister. The sons of Jacob then plundered the town, and carried off all the cattle in the town and in the fields, and all their possessions, including the women and the children in their houses. By the sons of Jacob (Gen 34:27) we are not to understand the rest of his sons to the exclusion of Simeon, Levi, and even Reuben, as Delitzsch supposes, but all his sons. For the supposition, that Simeon and Levi were content with taking their murderous revenge, and had no share in the plunder, is neither probable in itself nor reconcilable with what Jacob said on his death-bed (Gen 49:5-7, observe שׁור עקּרוּ) about this very crime; nor can it be inferred from ויּצאוּ in Gen 34:26, for this relates merely to their going away from the house of the two princes, not to their leaving Shechem altogether. The abrupt way in which the plundering is linked on to the slaughter of all the males, without any copulative Vav, gives to the account the character of indignation at so revolting a crime; and this is also shown in the verbosity of the description. The absence of the copula is not to be accounted for by the hypothesis that Gen 34:27-29 are interpolated; for an interpolator might have supplied the missing link by a vav, just as well as the lxx and other ancient translators.

Gen 34:30-31

Jacob reproved the originators of this act most severely for their wickedness: “Ye have brought me into trouble (conturbare), to make me stink (an abomination) among the inhabitants of the land;...and yet I (with my attendants) am a company that can be numbered (lit., people of number, easily numbered, a small band, Deu 4:27, cf. Isa 10:19); and if they gather together against me, they will slay me,” etc. If Jacob laid stress simply upon the consequences which this crime was likely to bring upon himself and his house, the reason was, that this was the view most adapted to make an impression upon his sons. For his last words concerning Simeon and Levi (Gen 49:5-7) are a sufficient proof that the wickedness of their conduct was also an object of deep abhorrence. And his fear was not groundless. Only God in His mercy averted all the evil consequences from Jacob and his house (Gen 35:5-6). But his sons answered, “Are they to treat our sister like a harlot?” עשׂה: as in Lev 16:15, etc. Their indignation was justifiable enough; and their seeking revenge, as Absalom avenged the violation of his sister on Amnon (2Sa 13:22.), was in accordance with the habits of nomadic tribes. In this way, for example, seduction is still punished by death among the Arabs, and the punishment is generally inflicted by the brothers (cf. Niebuhr, Arab. p. 39; Burckhardt, Syr. p. 361, and Beduinen, p. 89, 224-5). In addition to this, Jacob’s sons looked upon the matter not merely as a violation of their sister’s chastity, but as a crime against the peculiar vocation of their tribe. But for all that, the deception they practised, the abuse of the covenant sign of circumcision as a means of gratifying their revenge, and the extension of that revenge to the whole town, together with the plundering of the slain, were crimes deserving of the strongest reprobation. The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin. This event “shows us in type all the errors into which the belief in the pre-eminence of Israel was sure to lead in the course of history, whenever that belief was rudely held by men of carnal minds” (O. v. Gerlach).

Dinah Dishonoured. (b. c. 1732.)

1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. 2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. 3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. 4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. 5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.

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 (v. 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 (v. 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. ii. 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, 2 Sam. xiii. 15), and he engaged his father to make a match for him with her, v. 4. 4. The tidings brought to poor Jacob, v. 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 (Ps. xxxix. 1, 2); he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any indecencies. 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.

Treachery of Dinah's Brethren. (b. c. 1732.)

6 And Hamor the father of Shechem went out unto Jacob to commune with him. 7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done. 8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. 9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. 10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. 11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give. 12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: 14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us: 15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised; 16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

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 (v. 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, 2 Sam. xiii. 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, v. 11, 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, v. 9, 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 (v. 14); and therefore, if you will be circumcised, then we will become one people with you," v. 15, 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 And their words pleased Hamor, and Shechem Hamor's son. 19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23 Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us. 24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

Here, 1. Hamor and Shechem gave consent themselves to be circumcised, v. 18, 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, Zech. viii. 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 (v. 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.

Murder of the Shechemites. (b. c. 1732.)

25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. 26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. 27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field, 29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house. 30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. 31 And they said, Should he deal with our sister as with an harlot?

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 (v. 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 (v. 26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (v. 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 (v. 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? (v. 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, v. 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.

CHAP. XXXIV.

ANd Dinah the daughter of Leah, which shee bare unto Iakob: went-out, to see the daughters of the land. And Sechem the sonne of Hamor, the Evite, prince of the land, saw her: and he took her, and lay with her, and humbled her. And his soule, clave unto Dinah the daughter of Iakob: and he loved the damsell, and spake to the heart of the damsell. And Sechem said, unto Hamor his father, saying: Take mee this maid to wife. And Iakob heard, that he had defiled Dinah his daughter; and his sonnes, were with his cattell, in the field: and Iakob held his peace, untill they were come. And Hamor the father of Sechem, went-out, out, unto Iakob; to speake with him. And the sonnes of Iakob, came out of the field, when they heard it; and the men were grieved, and they were very wroth: because hee had done folly in Israel, in lying with Iakobs daughter; and so, should not be done. And Hamor spake with them, saying: Sechem my sonne, his soule is affected unto your daughter; I pray you give her unto him, to wife. And make yee mariages, with us: and take yee our daughters, unto you. And yee shall dwell, with us: and the land shall bee before you; dwell and trade you therein, and get firme possessions therein. And Sechem said, unto her father and unto her brethren; let mee finde grace, in your eyes: and what ye shall say unto mee, I will give. Very largely-aske of me dowry and gift; and I will give, according as ye shall say unto me: and give yee unto mee the damsell, to wife. And the sonnes of Iakob, answered Sechem, and Hamor his father, with deceit, & spake: because hee had defiled, Dinah their sister. And they said unto them; wee cannot doe this thing, to give our sister, to a man that hath a superfluous-fore-skin: for that were a reproach, unto us. Onely in this, will we consent unto you: if ye will be as we are, that every male of you be circumcised. Then will we give our daughters, unto you; & we will dwell with you; and wee will become, one people. And if ye will not hearken unto us, to bee circumcised: then will wee take our daughter, and we will be gone. And their words were good, in the eyes of Hamor: and in the eyes of Sechem, Hamors sonne. And the yongman delayed not, to doe the thing; because he had-delight, in Iakobs daughter: and hee was more honourable, then all the house of his father. And Hamor, and Sechem his sonne, came unto the gate of their citie: and spake unto the men of their citie, saying. These men, they are peaceable with us; therfore let them dwell in the land, and trade therein; for the land, behold is large of spaces, before them: let us take their daughters to us, for wives; & let us give unto them, our daughters. Onely in this, will the men consent unto us, for to dwell with us; for to become, one people: if every male among us be circumcised, even as they are circumcised. Their cattell and their substance, and every beast of theirs, shall not they be ours? onely let us consent unto them, and they will dwell with us. And unto Hamor, and unto Sechem his sonne, hearkened all that went-out of the gate of his citie: and they were circumcised, every male, all that went-out of the gate of his citie. And it was, in the third day, when they were sore that two sonnes of Iakob, Simeon and Levi, Dinahs brethren; took each-man his sword, and came upon the citie in confidence: and they killed, every male. And they killed Hamor, and Sechem his sonne, with the edge of the sword: and tooke Dinah, out of Sechems house, and went-out. The sonnes of Iakob, came upon the slaine; and spoiled the citie: because they had defiled, their sister. They tooke their sheepe, and their oxen, and their asses: and that which was in the citie, and that which was in the field. And all their wealth and all their little-ones, and their wives, they tooke-captive, and spoyled: and all that was in the house. And Iakob said, to Simeon and to Levi; ye have troubled me; to make mee to stinke, among the inhabitants of the land; among the Canaanites, and among the Pherizzites: and I, am few in number; and they will gather themselves together against me, and smite me; and I shall bee destroyed, I and my house. And they said: Should hee deale with our sister, as with an Harlot.

Annotations. THe daughters] that is, the women; as Gen, 30. 13. Vpon what occasion she went to see them, Moses telleth not: the Hebrew Doctors say the maids of Sechem went abroad with timbrels to play, &c. Pirkei. R. Eliezer, ch. 38. and that it was on a solemne feast day, which they kept in that country, Ioseph. Antiq. b. 1. God noteth Dinahs going out, as an occasion of her evill; and after reacheth yong women to be keep rs at home, Tit. 2. 5. So among the Iewes, virgines were after this, wont to be kept in, 2 Maccab. 3. 19. Dinah was now about 14. yeers of age: Iakobs onely daughter. Vers. 2. Hamor] called in Greeke, Emmor. So in Act. 7. 16. Evite] H[illegible: 1 letter]br. Chivvite, see Gen. 10. 17. humbled] or afflicted, that is, defiled her, vers. 5. for this word is applied onely to adulterous and unlawfull copulation; as in Deut. 21. 14. & 22. 24. 29. Iudg. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11. Vers. 3. spake to the heart] or as the Greeke translateth, according to the minde of the damsell; that is, kindly on his part, and such things as liked and comforted her; who it seemeth was sorrowfull for this injury done her, as Thamar was in like case, 2 Sam. 13. 19. 20. So the Chaldee translateth, hee spake consolations to the heart. A like phrase is used for kinde and comfortable speaking; in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in Ioh. 11. 19. is said to comfort them; the Syriak there translateth, to speake with their heart. So in 1 Thes. 2. 11. Vers. 5. that he] namely Hamors sonne, as the Greeke translation addeth. held his peace] or, kept-silence as deafe, concealing his griefe, and asswaging it with consideration of Gods chastisement, as other godly men did in their troubles, Levit. 10. 3. Psal. 39. 10. Thus Iakob ruling his owne spirit, did better then his sonnes that tooke the citie, verse 27. Prov. 16. 32. Vers. 7. folly in Israel] or against Israel: that is, as the Greeke and Chaldee doe explaine it, a filthy and ignominious fact; on his part, vile, foolish and filthy; & to the Church of God, an ignominie and reproach. Moses writeth this according to the speech used in his time, when to doe folly in Israel, was meant of wicked acts, done to the scandall of the Church, as Deut. 21. 21. Ios. 7. 15. Iudg. 20. 6. Israel being put for his posterity the Israelites: see Gen. 19. 37. should not] the Chaldee addeth, it was not right (or meet) to be done. So the Law commandeth there shall be no whore of the daughters of Israel; Deut. 23. 17. and whordome should not be named, among the Saints. Eph. 5. 3. Vers. 8. is affected] or, is fastened, cleaveth: with desire, love and delight, as this word implyeth the setting of the love upon any, Deut. 21. 11. & 7. 7. Vers. 10. before you] free for you to choose where you like, and to possesse it. See Gen. 13. 9. and 10. 15. The Greeke addeth, broad before you; as verse 21. get firme possessions] or, hold your selves as possessors in it. Vers. 11. finde grace] and have my request granted: see Gen. 33. 15. Vers. 12. Very largely aske] Hebr. Multiply yee upon me vehemently. dowry] a gift of the man unto the woman or her parents, before and in respect of mariage. See the law hereof, Exod. 12. 16. 17. Vers. 13. and spake] to weet, deceitfully: or, when they spake unto them. Vers. 14. they said] This the Greeke referreth to Simeon and Levi, Dinahs brethren. superfluous] or, uncircumcised-foreskin: see Gen. 17. 11. Vers. 15. Onely in this] or, But with this (condition.) The Greeke translateth, In this we will bee like unto you: so in verse 22. where the Greeke addeth the word Onely. circumcised] cut in the flesh: see Gen. 17. 10. And herein was their deceit, pretending to have them like themselves in religion and politie; intending, when they were sicke of their circumcising, to kill them, verse 25. Vers. 18. good] that is (as the Greeke hath) pleasing. Vers. 20. the gate] where the publike assembly of the citizens used to bee, for all matters of the common wealth, for justice and judgment, and the like. See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth. 4. 1. 11. Vers. 21. large of spaces] Hebr. of hands, meaning large and spacious; or roomthy inough. Vers. 23. consent] the Greeke saith, bee like unto them in this. Vers. 24. went out] that is, dwelt and conversed there: see Genes. 23. 10. were circumcised] which being done without the knowledge and faith of God, was a profanation of this seale of the righteousnesse of faith, (Rom. 4. 11.) and was not let goe unpunished of God, vers. 25. Verse 25. were sore] with the wound of circumcision, which (as other wounds) was most fore on the third day; as the Chaldee translateth, when their paines were strongest upon them. in confidence] that is, confidently, boldly; and securely or safely, (as the Greeke translateth) because the wounded men could not resist them. The Chaldee referreth this to the citie which dwelt securely, as Iudg. 18. 7. So it noteth both the boldnesse of Iakobs sons, and security of the Sechemites. Vers. 26. edge] Hebr. mouth of the sword. These things were done without Iakobs knowledge or consent, Gen. 49. 6. Vers. 27. The sonnes] the other brethren, besides Simeon and Levi, vers. 25. they had] that is, one of them (Sechem) had; & the other repressed it not. So in Israel, the fact of one man, was sometime imputed to the generall; Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because al nations were bound to punish malefactors; (as is before observed, on Gen. 9. 4.) the Hebrew Doctors write, that for this the men of Sechem were guilty of death, because Sechem committed rape; and they saw and knew it, & did not judge him for it. Maimony, in Misn. treat. of Kings, ch. 9. S. 14. Vers. 29. wealth] or power. The word comprehendeth all wherein a mans power and strength consisteth; not onely strength in body, but helpe by others, as an army of men. 1 Sam. 10. 26. and riches, which many make their strength, and whereby men are inabled to doe much, Prov. 10, 15. but are indeed gotten by the power of God. Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greeke in this place translateth it bodies, (which seemeth to meane servants, as in Rev. 18. 13.) the Chaldee, riches. little-ones] The word being of the singular number, meaneth generally the multitude of little children, male and female; Num. 31. 17. 18. in the house] that is, in any house; therfore the Greek translateth, in the houses. Vers. 30. troubled me] This word meaneth not onely disquietnesse of minde, but danger also to be destroyed, by those with whom he lived before in peace, the Greeke translateth, yee have made me odious. So Achan troubled Israel, and was himselfe troubled, that is, destroyed: see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life. For this fact of theirs, Iakob deprived these his two sonnes of the birthright, which else they might have injoyed, Gen. 49. 5. 7. that in them the proverbe was fulfilled, he that troubleth his owne house shall inherit the winde, Prov. 11. 29. to stinke] that is, to be loathsom, and as the Chaldee explaineth, put enmity betweene me and the people. The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainely opened in Exod. 5. 21. you have made our savour to stinke. few in number] so the Chaldee translateth it: the Hebrew is, methei mispar, men of number, and the Chaldee, a people of number, that is, easily numbred; a few, a small company; as the phrase is explained in Deut. 26. 5. men of fewnesse, that is, a few men. So in Deut, 4. 27. Ier. 44. 28. The contrary is, without number, when many is meant, 2 Chro. 12. 3. my house] the Chaldee addeth, the men of my house. Vers. 31. Should he deale] or, doe? A stubborne answer, whereby they sought to defend their fact, which Iakob upon his death-bed cursed, Gen. 49. 7. Harlot] In the Hebrew Zonah, the first letter is extraordinarily great, for some hidden meaning. What if it be, to signifie the stout and big words of these yong men to their father? So a little letter is vsed before, in Gen. 23. 2. to signifie moderation without excesse in Abrahams weeping.