Genesis 34:14 King James Version with Strong's Concordance (STRONG)

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¹⁴ And they said ^H559 unto them, We cannot ^H3808 ^H3201 do ^H6213 this thing, ^H1697 to give ^H5414 our sister ^H269 to one ^H376 that is uncircumcised; ^H6190 for that were a reproach ^H2781 unto us:

Cross Reference

Joshua 5:2-9 STRONG

KJV ASV YLT DARBY WEB BBE

At that time ^H6256 the LORD ^H3068 said ^H559 unto Joshua, ^H3091 Make ^H6213 thee sharp ^H6697 knives, ^H2719 and circumcise ^H4135 again ^H7725 the children ^H1121 of Israel ^H3478 the second time. ^H8145 And Joshua ^H3091 made ^H6213 him sharp ^H6697 knives, ^H2719 and circumcised ^H4135 the children ^H1121 of Israel ^H3478 at the hill ^H1389 of the foreskins. ^H6190 And this is the cause ^H1697 why Joshua ^H3091 did circumcise: ^H4135 All the people ^H5971 that came out ^H3318 of Egypt, ^H4714 that were males, ^H2145 even all the men ^H582 of war, ^H4421 died ^H4191 in the wilderness ^H4057 by the way, ^H1870 after they came out ^H3318 of Egypt. ^H4714 Now ^H3588 all the people ^H5971 that came out ^H3318 were circumcised: ^H4135 but all the people ^H5971 that were born ^H3209 in the wilderness ^H4057 by the way ^H1870 as they came forth ^H3318 out of Egypt, ^H4714 them they had not circumcised. ^H4135 For the children ^H1121 of Israel ^H3478 walked ^H1980 forty ^H705 years ^H8141 in the wilderness, ^H4057 till all the people ^H1471 that were men ^H582 of war, ^H4421 which came out ^H3318 of Egypt, ^H4714 were consumed, ^H8552 because they obeyed ^H8085 not the voice ^H6963 of the LORD: ^H3068 unto whom the LORD ^H3068 sware ^H7650 that he would not shew ^H7200 them the land, ^H776 which the LORD ^H3068 sware ^H7650 unto their fathers ^H1 that he would give ^H5414 us, a land ^H776 that floweth ^H2100 with milk ^H2461 and honey. ^H1706 And their children, ^H1121 whom he raised up ^H6965 in their stead, them Joshua ^H3091 circumcised: ^H4135 for they were uncircumcised, ^H6189 because they had not circumcised ^H4135 them by the way. ^H1870 And it came to pass, when they had done ^H8552 circumcising ^H4135 all the people, ^H1471 that they abode ^H3427 in their places in the camp, ^H4264 till they were whole. ^H2421 And the LORD ^H3068 said ^H559 unto Joshua, ^H3091 This day ^H3117 have I rolled away ^H1556 the reproach ^H2781 of Egypt ^H4714 from off you. Wherefore the name ^H8034 of the place ^H4725 is called ^H7121 Gilgal ^H1537 unto this day. ^H3117

Matthew 23:1-39 STRONG

KJV ASV YLT DARBY WEB BBE

Then ^G5119 spake ^G2980 Jesus ^G2424 to the multitude, ^G3793 and ^G2532 to his ^G846 disciples, ^G3101 Saying, ^G3004 The scribes ^G1122 and ^G2532 the Pharisees ^G5330 sit ^G2523 in ^G1909 Moses' ^G3475 seat: ^G2515 All ^G3956 therefore ^G3767 whatsoever ^G302 ^G3745 they bid ^G2036 you ^G5213 observe, ^G5083 that observe ^G5083 and ^G2532 do; ^G4160 but ^G1161 do ^G4160 not ^G3361 ye after ^G2596 their ^G846 works: ^G2041 for ^G1063 they say, ^G3004 and ^G2532 do ^G4160 not. ^G3756 For ^G1063 they bind ^G1195 heavy ^G926 burdens ^G5413 and ^G2532 grievous to be borne, ^G1419 and ^G2532 lay ^G2007 them on ^G1909 men's ^G444 shoulders; ^G5606 but ^G1161 they themselves will ^G2309 not ^G3756 move ^G2795 them ^G846 with one of their ^G846 fingers. ^G1147 But ^G1161 all ^G3956 their ^G846 works ^G2041 they do ^G4160 for ^G4314 to be seen ^G2300 of men: ^G444 ^G1161 they make broad ^G4115 their ^G846 phylacteries, ^G5440 and ^G2532 enlarge ^G3170 the borders ^G2899 of their ^G846 garments, ^G2440 And ^G5037 love ^G5368 the uppermost rooms ^G4411 at ^G1722 feasts, ^G1173 and ^G2532 the chief seats ^G4410 in ^G1722 the synagogues, ^G4864 And ^G2532 greetings ^G783 in ^G1722 the markets, ^G58 and ^G2532 to be called ^G2564 of ^G5259 men, ^G444 Rabbi, ^G4461 Rabbi. ^G4461 But ^G1161 be ^G2564 not ^G3361 ye ^G5210 called ^G2564 Rabbi: ^G4461 for ^G1063 one ^G1520 is ^G2076 your ^G5216 Master, ^G2519 even Christ; ^G5547 and ^G1161 all ^G3956 ye ^G5210 are ^G2075 brethren. ^G80 And ^G2532 call ^G2564 no ^G3361 man your ^G5216 father ^G3962 upon ^G1909 the earth: ^G1093 for ^G1063 one ^G1520 is ^G2076 your ^G5216 Father, ^G3962 which ^G3588 is in ^G1722 heaven. ^G3772 Neither ^G3366 be ye called ^G2564 masters: ^G2519 for ^G1063 one ^G1520 is ^G2076 your ^G5216 Master, ^G2519 even Christ. ^G5547 But ^G1161 he that is greatest ^G3187 among you ^G5216 shall be ^G2071 your ^G5216 servant. ^G1249 And ^G1161 whosoever ^G3748 shall exalt ^G5312 himself ^G1438 shall be abased; ^G5013 and ^G2532 he ^G3748 that shall humble ^G5013 himself ^G1438 shall be exalted. ^G5312 But ^G1161 woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye shut up ^G2808 the kingdom ^G932 of heaven ^G3772 against ^G1715 men: ^G444 for ^G1063 ye ^G5210 neither ^G3761 go in ^G1525 yourselves, neither ^G3756 suffer ye ^G863 them that are entering ^G1525 to go in. ^G1525 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye devour ^G2719 widows' ^G5503 houses, ^G3614 and ^G2532 for a pretence ^G4392 make ^G4336 long ^G3117 prayer: ^G4336 therefore ^G1223 ^G5124 ye shall receive ^G2983 the greater ^G4055 damnation. ^G2917 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye compass ^G4013 sea ^G2281 and ^G2532 land ^G3584 to make ^G4160 one ^G1520 proselyte, ^G4339 and ^G2532 when ^G3752 he is made, ^G1096 ye make ^G4160 him ^G846 twofold more ^G1362 the child ^G5207 of hell ^G1067 than yourselves. ^G5216 Woe ^G3759 unto you, ^G5213 ye blind ^G5185 guides, ^G3595 which ^G3588 say, ^G3004 Whosoever ^G3739 ^G302 shall swear ^G3660 by ^G1722 the temple, ^G3485 it is ^G2076 nothing; ^G3762 but ^G1161 whosoever ^G3739 ^G302 shall swear ^G3660 by ^G1722 the gold ^G5557 of the temple, ^G3485 he is a debtor! ^G3784 Ye fools ^G3474 and ^G2532 blind: ^G5185 for ^G1063 whether ^G5101 is ^G2076 greater, ^G3187 the gold, ^G5557 or ^G2228 the temple ^G3485 that sanctifieth ^G37 the gold? ^G5557 And, ^G2532 Whosoever ^G3739 ^G1437 shall swear ^G3660 by ^G1722 the altar, ^G2379 it is ^G2076 nothing; ^G3762 but ^G1161 whosoever ^G3739 ^G302 sweareth ^G3660 by ^G1722 the gift ^G1435 that is upon ^G1883 it, ^G846 he is guilty. ^G3784 Ye fools ^G3474 and ^G2532 blind: ^G5185 for ^G1063 whether ^G5101 is greater, ^G3187 the gift, ^G1435 or ^G2228 the altar ^G2379 that sanctifieth ^G37 the gift? ^G1435 Whoso therefore ^G3767 shall swear ^G3660 by ^G1722 the altar, ^G2379 sweareth ^G3660 by ^G1722 it, ^G846 and ^G2532 by ^G1722 all things ^G3956 thereon. ^G1883 ^G846 And ^G2532 whoso shall swear ^G3660 by ^G1722 the temple, ^G3485 sweareth ^G3660 by ^G1722 it, ^G846 and ^G2532 by ^G1722 him that dwelleth ^G2730 therein. ^G846 And ^G2532 he that shall swear ^G3660 by ^G1722 heaven, ^G3772 sweareth ^G3660 by ^G1722 the throne ^G2362 of God, ^G2316 and ^G2532 by ^G1722 him that sitteth ^G2521 thereon. ^G1883 ^G846 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye pay tithe ^G586 of mint ^G2238 and ^G2532 anise ^G432 and ^G2532 cummin, ^G2951 and ^G2532 have omitted ^G863 the weightier ^G926 matters of the law, ^G3551 judgment, ^G2920 ^G2532 mercy, ^G1656 and ^G2532 faith: ^G4102 these ^G5023 ought ye ^G1163 to have done, ^G4160 and not ^G3361 to leave ^G863 the other ^G2548 undone. ^G863 Ye blind ^G5185 guides, ^G3595 which strain at ^G1368 a gnat, ^G2971 and ^G1161 swallow ^G2666 a camel. ^G2574 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye make clean ^G2511 the outside ^G1855 of the cup ^G4221 and ^G2532 of the platter, ^G3953 but ^G1161 within ^G2081 they are full ^G1073 of ^G1537 extortion ^G724 and ^G2532 excess. ^G192 Thou blind ^G5185 Pharisee, ^G5330 cleanse ^G2511 first ^G4412 that which is within ^G1787 the cup ^G4221 and ^G2532 platter, ^G3953 that ^G2443 the outside ^G1622 of them ^G846 may be ^G1096 clean ^G2513 also. ^G2532 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 for ^G3754 ye are like ^G3945 unto whited ^G2867 sepulchres, ^G5028 which ^G3748 indeed ^G3303 appear ^G5316 beautiful ^G5611 outward, ^G1855 but ^G1161 are within ^G2081 full ^G1073 of dead ^G3498 men's bones, ^G3747 and ^G2532 of all ^G3956 uncleanness. ^G167 Even so ^G3779 ye ^G5210 also ^G2532 ^G3303 outwardly ^G1855 appear ^G5316 righteous ^G1342 unto men, ^G444 but ^G1161 within ^G2081 ye are ^G2075 full ^G3324 of hypocrisy ^G5272 and ^G2532 iniquity. ^G458 Woe ^G3759 unto you, ^G5213 scribes ^G1122 and ^G2532 Pharisees, ^G5330 hypocrites! ^G5273 because ^G3754 ye build ^G3618 the tombs ^G5028 of the prophets, ^G4396 and ^G2532 garnish ^G2885 the sepulchres ^G3419 of the righteous, ^G1342 And ^G2532 say, ^G3004 If ^G1487 we had been ^G2258 in ^G1722 the days ^G2250 of our ^G2257 fathers, ^G3962 we would ^G302 not ^G3756 have been ^G2258 partakers ^G2844 with them ^G846 in ^G1722 the blood ^G129 of the prophets. ^G4396 Wherefore ^G5620 ye be witnesses ^G3140 unto yourselves, ^G1438 that ^G3754 ye are ^G2075 the children ^G5207 of them which killed ^G5407 the prophets. ^G4396 Fill ^G4137 ye ^G5210 up ^G4137 then ^G2532 the measure ^G3358 of your ^G5216 fathers. ^G3962 Ye serpents, ^G3789 ye generation ^G1081 of vipers, ^G2191 how ^G4459 can ye ^G5343 escape ^G575 the damnation ^G2920 of hell? ^G1067 Wherefore, ^G1223 ^G5124 behold, ^G2400 I ^G1473 send ^G649 unto ^G4314 you ^G5209 prophets, ^G4396 and ^G2532 wise men, ^G4680 and ^G2532 scribes: ^G1122 and ^G2532 some of ^G1537 them ^G846 ye shall kill ^G615 and ^G2532 crucify; ^G4717 and ^G2532 some of ^G1537 them ^G846 shall ye scourge ^G3146 in ^G1722 your ^G5216 synagogues, ^G4864 and ^G2532 persecute ^G1377 them from ^G575 city ^G4172 to ^G1519 city: ^G4172 That ^G3704 upon ^G1909 you ^G5209 may come ^G2064 all ^G3956 the righteous ^G1342 blood ^G129 shed ^G1632 upon ^G1909 the earth, ^G1093 from ^G575 the blood ^G129 of righteous ^G1342 Abel ^G6 unto ^G2193 the blood ^G129 of Zacharias ^G2197 son ^G5207 of Barachias, ^G914 whom ^G3739 ye slew ^G5407 between ^G3342 the temple ^G3485 and ^G2532 the altar. ^G2379 Verily ^G281 I say ^G3004 unto you, ^G5213 All ^G3956 these things ^G5023 shall come ^G2240 upon ^G1909 this ^G5026 generation. ^G1074 O Jerusalem, ^G2419 Jerusalem, ^G2419 thou that killest ^G615 the prophets, ^G4396 and ^G2532 stonest ^G3036 them which are sent ^G649 unto ^G4314 thee, ^G846 how often ^G4212 would I ^G2309 have gathered ^G1996 thy ^G4675 ^G3739 children ^G5043 together, ^G1996 even as ^G5158 a hen ^G3733 gathereth ^G1996 her ^G1438 chickens ^G3556 under ^G5259 her wings, ^G4420 and ^G2532 ye would ^G2309 not! ^G3756 Behold, ^G2400 your ^G5216 house ^G3624 is left ^G863 unto you ^G5213 desolate. ^G2048 For ^G1063 I say ^G3004 unto you, ^G5213 Ye shall ^G1492 not ^G3364 see ^G1492 me ^G3165 henceforth, ^G575 ^G737 till ^G2193 ^G302 ye shall say, ^G2036 Blessed ^G2127 is he that cometh ^G2064 in ^G1722 the name ^G3686 of the Lord. ^G2962

Commentary on Genesis 34 Matthew Henry Commentary

John Gill Keil & Delitzsch Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 34

At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show,

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

Gen 34:1-5

Dinah was, for aught that appears, Jacob's only daughter, and we may suppose her therefore the mother's fondling and the darling of the family, and yet she proves neither a joy nor a credit to them; for those children seldom prove either the best or the happiest that are most indulged. She is reckoned now but fifteen or sixteen years of age when she here occasioned so much mischief. Observe,

1. Her vain curiosity, which exposed her. She went out, perhaps unknown to her father, but by the connivance of her mother, to see the daughters of the land (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. 2:5, for those that are not keepers at home expose their chastity. Dinah went abroad to look about her; but, if she had looked about her as she ought, she would not have fallen into this snare. Note, The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should therefore carefully avoid all occasions of sin and approaches to it.
3. The court Shechem made to her, after he had defiled her. This was fair and commendable, and made the best of what was bad; he loved her (not as Amnon, 2 Sa. 13:15), 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. 39:1, 2); he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any decencies. Or, it should seem, he had left the management of his affairs very much (too much I doubt) to his sons, and he would do nothing without them: or, at least, he knew they would make him uneasy if he did, they having shown themselves, of late, upon all occasions, bold, forward, and assuming. Note, Things never go well when the authority of a parent runs low in a family. Let every man bear rule in his own house, and have his children in subjection with all gravity.

Gen 34:6-17

Jacob's sons, when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family than by a sense of virtue. Many are concerned at the shamefulness of sin that never lay to heart the sinfulness of it. It is here called folly in Israel (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 Sa. 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.

Hamor came to treat with Jacob himself, but he turns him over to his sons; and here we have a particular account of the treaty, in which, it is a shame to say, the Canaanites were more honest than the Israelites.

I. Hamor and Shechem fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, 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.

Gen 34:18-24

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, Zec. 8:23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing.
2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised.
- (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it.
- (2.) They urged an argument which was very cogent (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.

Gen 34:25-31

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.

Worthy.Bible » STRONG » Genesis » Chapter 34 » Verse 14