Genesis · Chapter 34

V. 1. 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.

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

Verse 1. Dinah, the daughter of Leah, went out — From her father’s house into the city, out of curiosity, there being then, as Josephus asserts, (Ant., lib. 50. c. 20,) a great concourse of people to a feast. It does not appear that she asked, much less obtained, her father’s consent in this: but, to gratify her foolish fancy, put herself out of his protection, and exposed both herself and others to temptation, and that among persons who had no fear of God to restrain them from the most enormous crimes. “She went to see; yet that was not all,” says Henry, “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 supposed that she was now only about fifteen or sixteen years of age.

Verse 1. Dinah. One of the oldest of Jacob’s daughters, for he had many: Genesis 37:35. Josephus intimates that it was a festival day, and it is probable that she had been invited by ladies with whom her family was acquainted. She was then about fifteen years of age, but it does not appear that Jacob knew of this visit to the feast.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 2. Prince of the country] i.e., Hamor was prince; Shechem was the son of the prince or chief. Our version appears to represent Shechem as prince, but his father was the chief of the country. See Genesis 34:6, 8, &c.

Verse 2. Shechem took her, and defiled her — Hebrew, humbled her. “The word,” says Bishop Kidder, “intimates his violence, as well as her dissent.” Young women may learn from this to be “chaste, keepers at home,” (Titus 2:5,) which qualities have a closer connection than many are willing to believe. They that are fond of going abroad, and intermixing in company with persons of whose piety and good conduct they have no proof, often expose their virtue to a snare. From what happened to Dinah, all may learn to avoid all occasions of falling into temptation, or leading others into it.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 3. Spake kindly unto the damsel.] Literally, he spake to the heart of the damsel-endeavoured 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, Genesis 34:26.

Verse 3. He spake kindly unto the damsel — Desiring not only to comfort her after the ignominy he had brought upon her, but to conciliate her mind, and get her consent to marry him, that he might thereby repair, as far as possible, the injury he had done her. So that, though his behaviour had been very sinful in the first action; yet in the sequel it was honest and noble, and such as may fill with confusion of face too many who, with the utmost baseness, act a very different part.

3. Spake kindly — Hebrews, spoke to the heart of the girl. He won her by tender words. She appears not to have been an unwilling party to the sin. “A gadding girl,” says Schroder, “and a lad who has never gone beyond the precincts of home, are good for nothing.”

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 5. His (Jacob’s) sons were in the field — Probably at a very considerable distance; for it was usual to drive their flocks many miles for pasture. Jacob held his peace till they were come — Oppressed with grief and shame, on account of his daughter’s disgrace, and being unable to determine himself what steps it would be best to take, he waits for their coming and advice.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 6. Hamor went to commune with Jacob — It seems that Jacob would have acted wisely if he had followed his own judgment in this affair, instead of consulting his sons, who were young, rash, and violent. But it is evident that they had gained a considerable degree of influence with him: and on this occasion they plunged him into great trouble, and his whole family into great disgrace and danger.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

V. 7. It is called folly in Israel-According to the language of after-times, for Israel was not yet a people, but a family only.

Verse 7. 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: larcyb 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 offence 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 offence was committed.

Verse 7. He had wrought folly — All sin is folly: but some sinful actions are attended with such circumstances of ignorance and thoughtlessness, and are so inimical to our temporal as well as eternal interests, that they peculiarly merit the name of folly. Shechem’s sin is termed folly in Israel, according to the language of after-times; for Israel was not yet a people, but a family only.

7. Came… heard… grieved… wroth — Jacob had silently meditated the matter before his sons came, (verse 5,) and probably felt all the dangers, shame, and trouble necessarily arising from the rape, but hesitated what to do. But his sons, with all the passion and daring of youth, feeling the deep disgrace incurred, allowed their sense of wrong to generate in them the darkest purposes of revenge. Wrought folly in Israel — This is the language of the writer, not of Jacob’s sons. He speaks as one would naturally do after the name Israel had become national and historic.

V. 8. 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.

Verse 8. Hamor communed with them — Not only with Jacob, but with his sons, to whom Jacob had imprudently referred him. 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.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 10. The land shall be before you — That is, in your power, to dwell where you please, and to have the same rights and privileges in it which we have. Get you possessions therein — Or take possession in it, that is, in any vacant part of it: use it for pasture or tillage, as you think good, and take the benefit to yourselves.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 12. Ask me never so much dowry] See Clarke on “Genesis 29:20”, &c. See the law relative to this, Exodus 22:16,17.

Verses 12, 13. Ask me never so much dowry and gift — Dowry to her for her portion, according to the ancient custom of men’s buying their wives, Exodus 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. The sons of Jacob answered deceitfully — Pretending and promising marriages with them upon that condition, which they never intended.

Ver. 12. Dowry, to the father, and gift to the lady. When Cyrus concluded the match with Gobrias, that Hystaspes should marry his daughter, he immediately sent presents to the lady; and the acceptance of these presents was a pledge that she was espoused. This custom is still observed by most of the oriental nations. But a wretch like Hamor, who has violated hospitality with a virgin, would not scruple to break faith with the father if his interest were concerned.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

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

Verses 12, 13. Ask me never so much dowry and gift — Dowry to her for her portion, according to the ancient custom of men’s buying their wives, Exodus 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. The sons of Jacob answered deceitfully — Pretending and promising marriages with them upon that condition, which they never intended.

13. Sons of Jacob answered — “Jacob had scarcely time to advance a reply; for his sons eagerly availed themselves of their share of the influence generally allowed to brothers in the matrimonial arrangements of their sisters; and they acted with a zeal to which he thought he might safely trust the matter. But he was doomed to soon perceive his error.” — Kalisch. Deceitfully — In this they seem to have inherited something of their father’s duplicity in his younger days. And men, like Hamor and Shechem, under the impulses of ambition and of love, are easily deceived, and led to concede or adopt any thing that will serve their purpose and desire.

Verse 14. 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.

Verse 14. We cannot give our sister to one who is uncircumcised — They were not prohibited from doing this by any law yet in force, as the examples of Isaac and Jacob show, who both married the daughters of uncircumcised persons; and therefore they do not here reject the proposal as simply unlawful, but only as dishonourable and reproachful. Religion is too often pleaded for the vilest practices.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Ver. 15. Circumcised. The Hebrew family could not intermarry with the uncircumcised, but the deceit they couched under this proposal was a double crime, because it abused the grand seal of their religion. They were not able however to avenge their sister’s wrongs by open war.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 17. 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.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

V. 18. 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.

Verses 18, 19. 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. He (Shechem) was more honourable than all the house of his father — More highly esteemed by the people, which was the reason he prevailed so much with them in so strange a request.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verses 18, 19. 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. He (Shechem) was more honourable than all the house of his father — More highly esteemed by the people, which was the reason he prevailed so much with them in so strange a request.

19. He was more honourable — That is, Shechem was the most honourable and distinguished person of the royal house of Hamor the Hivite.

Ver. 20. The gate of their city. The place of justice and of public affairs. Mark how they plead for the public good, when prompted to it solely by motives of private honour or interest: but God permitted the deceivers to be deceived.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

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.

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

Verse 23. Shall not their cattle and substance be ours? — Either for our use and benefit in the way of trade and commerce, or because they will descend to the issue of our children as well as theirs. Thus they cover their private designs with the specious show of public good.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 24. Every male was circumcised] These simple people must have had very great affection for their chief and his son, or have been under the influence of the most passive obedience, to have come so readily into this measure, and to have submitted to this rite. But the petty princes in Asiatic countries have ever been absolute and despotic, their subjects paying them the most prompt and blind obedience. I shall give a few examples from Mr. Richardson’s Dissertations.-

“Abu Thaher, chief of the Carmathians, about the year nine hundred and thirty, ravaged the territory of Mecca, defiled the temple, and destroyed nearly 40,000 people. With only 500 horse he went to lay siege to Bagdad: the caliph’s general, at the head of 30,000 men, marched out to seize him, but before he attacked him he sent an officer to summon him to surrender. ‘How many men has the caliph’s general?’ said Abu Thaher. ‘Thirty thousand,’ replied the officer. ‘Among them all,’ says the Carmathian chief, ‘has he got three like mine?’ Then, ordering his followers to approach, he commanded one to stab himself, another to throw himself from a precipice, and a third to plunge into the Tigris; all three instantly obeyed, and perished. Then turning to the officer, he said, ‘He who has such troops needs not value the number of his enemies!’

“Hassan Sabat, one of those petty princes formerly known in Asia and Europe by the title Sheekh-ul-jibel, or old man of the mountain, being required by an ambassador to do homage to his master, the Sultan Malekshah Jelaleddin, without giving any answer, ordered one of his attendants to poniard himself, and another to leap from the battlements of the tower; and he was instantly obeyed! Then turning to the ambassador, he said, ‘Seventy thousand are thus attentive to my commands. Let this be my answer. On a principle of this kind we may account for the prompt obedience of the people of Hamor.

Verse 24. Unto Hamor and Shechem hearkened all, &c. — They consented to be circumcised, partly in compliance with their young prince, whom they either feared or loved; and partly in prospect of their own advantage; for which men are frequently willing to expose themselves to great pains and hazards.

24. Every male was circumcised — “The readiness of the Shechemites to submit to circumcision may be accounted for if circumcision had by this time become a rite known to others besides the descendants of Abraham. Herod., 2:104. At all events, it was now practiced not only by the sons of Jacob and his household, but by the Ishmaelites and the family and household of Esau, all growing into important tribes in the neighbourhood of the Shechemites.” — Speaker’s Commentary.

V. 25. 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.

Verse 25. 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, jcb 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.

Verses 25-27. They slew all the males — Nothing can excuse this execrable villany. 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 afterward as the case would admit. It is 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. Though 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 accessory to the murder.

Ver. 25. The third day. When the great soreness had produced swelling and fever, Reuben, Dinah’s eldest brother, would not enter into this bloody plot, being of a milder temper. Genesis 37:29, 30. But all the brothers joined in plundering the city.

25. On the third day — After the operation was performed. At this time the pain and fever arising from the wound in the flesh attains its height, and renders the person weak and helpless. Jacob’s sons had planned for this. Simeon and Levi — The second and third sons of Leah, Dinah’s own brothers. Genesis 33:34. These are mentioned as leaders in all this action of cruelty. Perhaps some of their brothers went with them, (see verse 27,) but are not specially mentioned because they were not leaders in the action. We are not to suppose that Simeon and Levi, alone and unattended, wrought all the slaughter and ruin here described. They doubtless commanded a large number of the servants of the household. Comp. Genesis 14:14.

Verses 25-27. They slew all the males — Nothing can excuse this execrable villany. 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 afterward as the case would admit. It is 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. Though 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 accessory to the murder.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

V. 27. 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.

Verse 27. 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.

Verses 25-27. They slew all the males — Nothing can excuse this execrable villany. 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 afterward as the case would admit. It is 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. Though 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 accessory to the murder.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

Verse 29. Their little ones and their wives took they captive — No mention is made of these captives afterward: nor is it easy to conjecture what became of them. Perhaps the most probable supposition is, that Jacob restored both them and the property taken by his sons to their surviving relatives and countrymen.

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.

V. 30. 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.

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

Verse 30. Ye have troubled me, to make me to stink — That is, you have rendered me and my family odious among the inhabitants of the land. Abraham and Isaac had been much respected, though strangers in the country, and their wise, righteous, and benevolent conduct, and that of their families, had gained honour to their religion: but Jacob was apprehensive, and not without reason, that these shameful proceedings of his sons would cause him and his religion to be execrated among these Canaanites, whose crimes they had exceeded. Well might he say, they had troubled him! Well might he always keep their conduct in remembrance and mention it with indignation on his death-bed, for nothing could be more treacherous, base, and cruel. I shall be destroyed, I and my house — Indeed, what else could he expect, but that, numerous and formidable as the Canaanites were, they would unite together against him, and that he and his little family would be an easy prey to them? He 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.

Ver. 30. Ye have troubled me. Jacob names this sin of Levi and Simeon on his deathbed. (Genesis 50:5.) The provocation was great indeed, and worthy of death; and had Hamor refused to screen the culprit, he would have saved his own life and the lives of his people. Nevertheless, the crime of revenge was great and complicated. The lion roars, and falls on his prey, but man uses craft and deceit. They employed circumcision, the sign and seal of the Hebrew covenant to effect the most foul and bloody designs. It was war made by two enraged brothers; instead of which the sword should never be unsheathed but as the last appeal of nations, and never made, if allowed at all, but by the consent of all the people, who are alike involved in the consequences.

30. Jacob said to Simeon and Levi — His words of reproof partake here largely of worldly policy and prudence. He fears the bad odour in which he will be held by his Canaanitish neighbours, and the danger of their combining together to destroy him. But in the inspiration of his dying psalm, when utterly lifted above all earthly policies and dangers, he cursed the wrath and anger which prompted the bitter cruelties at Shechem. Genesis 49:5-7. I being few in number — Hebrews, I, males of number; that is, the males of my family, capable of fighting, are so few as to be easily numbered.

V. 31. 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.

Verse 31. Should he deal with our sister as with a harlot?] On this outrage alone they vindicated their flagitious conduct. The word harlot first occurs here: the original is not vglyp pilegesh, which we render concubine, (see its explanation Genesis 22:24,) but hnwz 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, Proverbs 4:14,15. 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, Titus 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 offence 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 honour, 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. GENESIS

Verse 31. Should he deal with our sister as with a 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?

TROUBLES WITH HAMOR AND SHECHEM, 1-31.

In this chapter we observe the first bitter fruits of Israel’s contact with the heathen.

1. Dinah — Now grown to be a blooming girl of twelve or fourteen years. Went out to see the daughters of the land — Josephus says: “While the Shechemites were observing a feast, Dinah, the only daughter of Jacob, went into the city, looking at the fashion (kosmon, order, or, perhaps here, ornamentation) of the women of the country.” There is no occasion, however, for the supposition that the abduction was occasioned by any such public meeting of Dinah and Shechem. Jacob’s family had now resided many years near the city, and probably Dinah had formed the habit of free intercourse and friendship with the young women of the place.