And Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land.
Genesis 34 opens with one sentence about a girl paying a visit. Everything terrible in the chapter flows out of it. Commentators explain it by looking back a chapter — to where her father had chosen to live.
Dinah walks out from a settled home, not a tent. Writers trace the whole episode back to one decision. Jacob bought land in Canaan instead of travelling through it as his fathers had.
At Succoth, where our patriarch first arrived, he builds a house. Then at Shalem, in Shechem, he buys a field. Abraham and Isaac, truer to the call of God, never did this and never would have done it. How could he count on moral safety in such circumstances? Jacob had exchanged the tent for a house, and the pilgrim stranger had become a citizen and a property owner. … The Lord did not give Abraham so much land as to set his foot on (Acts 7:5); but here at Shalem in Shechem, Jacob will have a parcel of ground, and buys it for an inheritance.
The verse identifies Dinah by her mother and father before it says a word about what she did. That naming invites a comparison with the family she belonged to.
"Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land." Genesis 34:1. Was this the way of the house of Abraham? Was this the family of the separated patriarch keeping the way of the Lord? Had Abraham been this careless? What dealings had he arranged for his children with either the sons or the daughters of the land?
If a father makes his home among a people, his daughter will want their company. Writers read Dinah's outing as the natural next move after Jacob's.
Jacob seems to have grown tired of the pilgrim path, and gave in to the temptation to settle down and build a home. … Her father had settled down in the world instead of living as a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be friends with the world? … Who would have guessed that trading a tent for a house could produce such bitter fruit?
The blame is not laid on Jacob alone. One writer pictures a young girl left to herself among many brothers.
Jacob's only daughter no doubt had a difficult part to play among so many brothers. She may have been about fourteen or fifteen years old. Whether or not her parents approved, Dinah went out to see the daughters of the land. … What had she to do with them at all? Everyone but the godless knew that the people of the land would be judged in time, and that Abraham's descendants would own it. Their wickedness was great, though not yet full. … She seems to have been as independent of her mother as the young men certainly were of their father's advice. Her wandering curiosity exposed her to the young prince of the land, who was taken with her and, carried away by his passion, seduced her — if he did not force her.
Commentators differ on what happened next. One writer puts the blame in two places.
Jacob's sons, when they came home, were not only grieved but very angry at Shechem. Did they not stop to think that the blame belonged not only to Shechem but to Dinah as well? For though this was sin, it was not rape.
The rest of the chapter is corruption first, then slaughter. Writers name the two streams evil has always run in.
The whole of Genesis 34 traces the unhappy results that came from the lowering of Jacob's separation from the world, which we have just noticed. Its evil effects showed up not in Jacob himself but in his family. The tide of evil runs in two broad channels: violence and corruption. They are first mentioned in Genesis 6:12-13. … The world is just the same today. How often we have to hang our heads in shame and admit it. A little world-bordering on our part, as Christian parents, has led to sorrow and even disaster in our families. In this chapter the corruption comes first. … The anger came to a head in the atrocious violence of Simeon and Levi.
- House. Jacob traded a tent for a house and a bought field. So "the pilgrim stranger had become a citizen and a property owner." The first move in the chapter is his, not Dinah's.
- Habit. The verse names her parents on purpose. Abraham arranged no dealings for his children with the sons or daughters of the land. Jacob's household no longer looked like his.
- Heir. A daughter makes her father's address her own. Settle in the world, and children will want the world's friendship.
- Herself. She is not only a victim of her upbringing. Her "wandering curiosity" and independence from her mother exposed her. One writer says the blame was not Shechem's alone.
- Harvest. From one walk came corruption and then violence. Evil always runs in those two channels. A little world-bordering by parents can end in disaster at home.
And when Shechem, the son of Hamor the Hivite, the prince of the country, saw her, he took her, and lay with her, and humbled her.
Genesis 34 opens with Dinah going out to visit the local women, and this verse is where the trouble breaks. Behind Shechem's act stands a father who had bought land and built a house among these people. Commentators trace much of what follows back to that choice.
Commentators tie this scene to an earlier choice of Jacob's: he bought land at Shechem and built a house.
One wrong step away from our true position before the Lord leads to many a sin, scandal, and sorrow. So we find here as the consequence of Jacob's buying the land of the Hivite, and building himself a house. His stay at Succoth and Shechem covers some ten years. He had to be unsettled before he would return to his pilgrim place. The way back was painful for all, and it brought Jacob deep shame, humiliation, and fear.
Another writer asks what fruit that settling produced.
Jacob seems to have grown weary of the pilgrim path, and yielded to the temptation to settle down and build a home. And what was the fruit of this action? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of living as a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be friends with the world? Who would have guessed that swapping a tent for a house could yield such bitter fruit?
The verse names him three ways: son of Hamor, a Hivite, and prince of the land. So who were the Hivites?
One of the races found early in Palestine: they were descendants of Ham through Canaan (Genesis 10:17). Jacob, on his return to Palestine, found Shechem occupied by the Hivites (Genesis 34:2). They also held the city of Gibeon, and managed to trick Joshua into making a treaty with them.
One writer asks what business Dinah had with these neighbours at all.
With or without the approval of her parents, Dinah went out to see the daughters of the land. What had she to do with them in any way? Everyone but the godless knew that judgment was coming on these people, and that Abraham's offspring would have the land. Their sin was great, though not yet full. Apart from that, how thoughtless and dangerous her behaviour was! She seems to have been as independent of her mother as her brothers certainly were of their father's advice.
The verse stacks three verbs: he "seized her and lay with her and humiliated her." Older translations read "took her ... and humbled her." Commentators differ over how much force was used. One reads it as seduction by a man carried away by desire, without ruling out violence.
Her wandering curiosity exposed her to the young prince of the land. He was taken with her and carried away by his passion. He seduced her, if he did not force her by violence.
Another writer asks whether her brothers weighed Dinah's own share of the blame.
The sons, when they came, were not only grieved but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's also? For though this was sin, it was not rape.
One writer reads the whole chapter as the fruit of one compromise.
The whole of Genesis 34 shows the unhappy results that came from Jacob lowering his separation from the world. The evil showed itself not in Jacob himself, but in his family. The tide of evil runs in two broad channels: violence and corruption. The world is just the same today. How often we have to hang our heads in shame and admit that we, as Christian parents, have kept too close to the world — and it has brought sorrow and even disaster into our families.
Another writer weighs Jacob's altar against his way of life.
His altar declares God to be his God (El-elohe-Israel). Yet it seems he uses this only to walk in his own ways more openly than before. His house at Succoth and the land he bought at Shechem tell the same story. He is hardly a pilgrim now. He loses his separateness, and Dinah is defiled. God's grace will not comfort those who will not use it in holiness.
One writer measures this household against Abraham's.
Was this the way of the house of Abraham? Was this the family of the separated patriarch keeping the way of the Lord? Had Abraham been this careless? What contact had he arranged for his children with the sons or the daughters of the land?
- Step — Jacob bought land at Shechem. One wrong step away from his place before the Lord opened the door to sin, scandal, and sorrow.
- Settling — a father who traded the tent for a house should expect his daughter to want the neighbours' friendship.
- Separateness — Jacob lost his separateness, and Dinah was left exposed. The Hivites were a Canaanite people already facing judgment.
- Shame — commentators differ on whether this was force or seduction. One asks whether the brothers weighed Dinah's own part.
- Spread — evil runs in two channels: violence and corruption. Both reached Jacob's family, and parents who stay close to the world still reap sorrow.
And his soul fastened on Dinah the daughter of Jacob, and he loved the maiden, and spoke consolingly to the maiden.
Genesis 34 opens with a wrong done to Jacob's only daughter. Verse 3 then turns to something unexpected: the man who wronged her is bound to her in love, and his words to her are gentle. The rest of the chapter grows out of that strange mix of real affection and real sin.
Commentators trace the whole episode back to one choice. Jacob stopped travelling and settled near the city.
Jacob seems to have grown tired of the pilgrim path, and gave in to the temptation to settle down and build a home. And what was the fruit of this? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of living as a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be friends with the world?
One writer pictures Jacob as a cake baked on one side only — half of him belonging to the people around him, half to God.
The little leaven kneaded into the dough, left to work unseen, unjudged in the fire of God's light and love, would, but for grace, soon leaven the whole lump. "Jacob has mixed himself among the people; he is a cake not turned, half Shechemite, half Israelite, half judged, the other half untouched by fire."
Commentators differ on what happened between Shechem and Dinah. One reads her outing as reckless and leaves the question of force open.
With or without her parents' permission, Dinah went out to see the daughters of the land. Josephus claims there was a festival. What business had she with them at all? Everyone but the godless knew that judgment on these people would come one day, and that Abraham's descendants would possess the land. Their sin was great, though not yet full. Apart from that, how foolish and dangerous she was! She seems to have been as independent of her mother as the young men certainly were of any advice from their father. Her restless curiosity exposed her to the young prince of the land. His passion carried him away, and he seduced her if he did not force her.
Another writer says Dinah shared the blame — a question her brothers never stopped to ask.
The sons, when they came, were not only grieved but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's too? For though this was sin, it was not rape.
Verse 3 sets Shechem apart from the man who takes and then discards.
The young man was guilty of this act of fornication. Even so, he did not reject her, as many would do. He seems to have truly loved her, and he spoke kindly to her.
That love then cost him something.
Hamor and Shechem fully agreed to the terms Jacob's sons proposed. Shechem in particular did not delay to be circumcised, because he loved Dinah. We are told he was more honourable than everyone in his father's household.
Verse 3's tenderness makes the rest of the chapter darker. The condition Shechem accepted was never meant as an invitation.
Then Jacob's sons stepped in with deceit, making circumcision the condition for every male. They had not the slightest thought or wish of bringing the Shechemites into the covenant. It was the basest treachery, meant to trap and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God as much as it ignored their father. Shechem was guilty of a great wrong; but Dinah was at fault too.
The damage did not stop with the two young people.
So the shameful story of Genesis 34 caused Jacob to "stink to the inhabitants of the land." That was a dreadful position for him, since he was the only man in the land who truly knew God. It also brought judgment on the two who drove the violence. In later days the tribe of Levi acted in a way that won a special blessing. So we are allowed to see how God can turn what was at first a curse into a blessing. The word had been, "I will divide them in Jacob and scatter them in Israel." They were divided — but by Levi being called to special service and scattered through all the tribes.
- Settle — Jacob traded the tent for a house near the city. His daughter then wanted the friendships that choice put within reach.
- Stray — Dinah went out to see the daughters of the land. Commentators call this foolish and dangerous. They differ over whether what followed was seduction or force.
- Sin — the wrong was real, yet at least one writer insists the blame was not Shechem's alone.
- Love — verse 3 shows affection that looks real. Shechem did not discard her, he spoke kindly, and he paid the price asked of him without delay.
- Loss — Jacob's sons answered that sincerity with treachery, and the whole house paid. Jacob stank to the people of the land, and judgment fell on his sons. Yet God later turned that curse on Levi into a blessing.
And Shechem spoke to his father Hamor, saying, Take me this girl as wife.
Shechem has already taken Dinah, and now he wants her as his wife, so he asks his father to arrange it. That one request soon grows into an offer that puts Jacob's whole family at risk.
Shechem's request did not come out of nowhere. The trouble in this chapter began before Shechem ever saw Dinah.
The whole of Genesis 34 is filled with the unhappy results of Jacob lowering his separation from the world. The evil effects did not show in Jacob himself, but in his family. The tide of evil runs in two broad channels: violence and corruption... The world is just the same today. How often we, as Christian parents, have to hang our heads in shame. We must admit that a little compromise with the world on our part has led to sorrow and even disaster in our families.
Measured against the family's own past, Dinah's outing was already out of character.
"And Dinah, the daughter of Leah, whom she bore to Jacob, went out to see the daughters of the land." Genesis 34:1. Was this the way of the house of Abraham? Was this the family of the separated patriarch keeping the way of the Lord? Had Abraham been this slack? What contact had he arranged for his children with either the sons or the daughters of the land?
Shechem's request to his father soon grew into an offer to merge the two peoples. That is where the danger lay.
When Shechem saw Dinah he said to his father, "Get me this girl for my wife." So Hamor asked Jacob. Jacob and his sons all knew they should not agree, but they spoke deceitfully. Hamor also promised to give Jacob many things. He suggested the two peoples might be one, living in the land, trading, and marrying together. Just like the world of today; they want Christians to be one with them — no difference. Christians, be careful! The Lord says, "Go out from their midst, and be separate." (2 Corinthians 6:17.) The world says, "We may be one."
Dinah had no business among these people, and Shechem did not treat her as a passing conquest.
What did she have to do with them at all? All but the godless knew that the time for judgment on these people would come, and that Abraham's descendants would possess the land. Their sin was great, though not yet full... Her wandering curiosity exposed her to the young prince of the land. He was taken with her, and his passion carried him away. He seduced her, if he did not force her. Meanwhile Shechem was eager for marriage at any price. His father went to Jacob and pleaded hard for his son's fixed desire to have her as wife. He offered the readiest terms of peace between the two peoples, while Shechem pressed his own case.
Commentators differ on how far force went. Kelly leaves it open. L. M. Grant sees a real fondness in verse 3, following a real sin.
She became sexually involved with a young man, son of the prince of that land. The young man was guilty of fornication. Even so, he did not reject her afterwards, as many would do. He seems to have truly loved her, and he spoke kindly to her (v. 3).
The wrong was not all on one side. And the answer Jacob's sons gave was itself a lie.
Jacob's sons then answered with a trick. They made circumcision of every male their condition. They had not the smallest thought or wish of bringing the Shechemites into the covenant. It was the basest treachery, meant to trap and massacre them... Shechem was guilty of a great wrong, but Dinah too was at fault. Their own mothers and their grandmother did not come from circumcised fathers, and no godly or careful reluctance had appeared in their own marriages. The condition was a lying and cowardly excuse, used to carry their resentment through to the end.
The story did not end there. Jacob was still speaking of it on his deathbed.
The anger came to a head in the terrible violence of Simeon and Levi. Jacob never forgot it, and neither did God. At the end of his life Jacob spoke of his sons as a prophet. He foretold the future of the tribes and gave certain blessings. He condemned these two sons and cursed their anger, as recorded in Genesis 49:5-7.
- Settling. Jacob let his separation from the world slip; the trouble showed up not in him but in his children.
- Straying. Dinah went out to see the daughters of the land — behaviour unthinkable in Abraham's household.
- Seizing. Shechem took her first and asked afterwards, pressing his father to secure the marriage at any price.
- Merging. The request grew into an offer to be one people, marrying and trading together. The world still makes that offer to God's people.
- Reaping. Jacob's sons answered with deceit. Violence followed, and Jacob was still cursing that anger on his deathbed.
And Jacob heard that he had defiled Dinah his daughter; but his sons were with his cattle in the fields, and Jacob said nothing until they came.
News of Dinah's disgrace reaches Jacob first, while his sons are still out with the livestock. He says nothing, and his silence hands the crisis to them.
The chapter's grief did not begin with Shechem. It began earlier. Jacob stopped travelling, built a house and bought land instead of going on to Bethel. One writer ties the daughter's wandering to her father's choice of home:
Jacob seems to have grown tired of the pilgrim path, and gave in to the temptation to settle down and build a home. And what was the fruit of this? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of living as a heavenly pilgrim passing through it. So what could be more natural than his daughter wanting to be friends with the world? We all know the sad, shameful result. Who would have guessed that trading a tent for a house could bear such bitter fruit? Yet so it is. In our day, friendship with the world still means being an enemy of God. If we settle down in this world and lose the pilgrim spirit, we can hardly blame our children for seeking the friendship of the people we have settled among.
The verse is careful about timing. Jacob knows before Hamor arrives, and he waits for sons who are not yet home.
Jacob had heard the news before Hamor came, but had said nothing, waiting till his sons returned from their work in the field before saying anything at all about the shame of Shechem's sin with Dinah.
Not every writer reads that silence kindly. One speaks straight to Jacob, and the silence closes a list of failures:
At Shechem you buy a field, and Dinah is defiled by Shechem; your sons act by deceit, and Simeon and Levi — instruments of cruelty, fierce anger and cruel wrath — are cursed: and you hold your peace! You are a foolish dove without heart!
Commentators do not lay the whole weight on Shechem. The sons come home grieved and angry, and one writer asks what their anger overlooked.
The sons, when they came, were not only grieved but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's also? For though this was sin, it was not rape.
Another writer looks at Dinah too, and at how little her parents counted at home. Commentators differ on whether force was used:
With or without her parents' permission, Dinah went out to see the daughters of the land. What business did she have with them at all? Everyone but the godless knew that judgment would come on these people one day, and that the descendants of Abraham would take the land. She seems to have been as independent of her mother as the young men clearly were of their father's advice. Her restless curiosity exposed her to the young prince of the land. He was taken with her and carried away by his passion, and he seduced her if he did not force her. Her poor father was silent until the sons came back from work.
Because Jacob waited, his sons answered Hamor instead of him. Their offer used the language of the covenant to hide a plan for slaughter.
Then Jacob's sons stepped in with guile, setting the condition that every male be circumcised. They had no thought or wish at all of bringing the Shechemites into the covenant. It was the basest treachery, meant to trap and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God as it did their father.
One writer sees Jacob meeting his own past in his sons:
After Peniel, Jacob built a house at Succoth and bought a piece of land instead of going on to Bethel. If he had gone to Bethel, perhaps this sad event would never have happened. God permitted it for the humbling of His servant Jacob. Again he reaps what he had sown, and the father's deceit is reflected in the deceit of some of his sons.
The story does not stop at ruin. The curse spoken over Simeon and Levi was not the last word:
In later days the tribe of Levi acted in a way that gained a special blessing. So we are allowed to see how God can turn what was once a curse into a blessing. The word had been, "I will divide them in Jacob and scatter them in Israel." They were divided — but the division came through Levi's call to special service and Levi's scattering throughout all the tribes.
- Settle — Jacob traded the tent for a house. His daughter's wandering followed his settling.
- Hear — the news reaches Jacob first, and he waits for sons still in the field.
- Silence — writers differ on that silence; one calls the waiting father a foolish dove without heart.
- Seize — the sons fill the gap. Their grief was real, but their plan was treachery, and their father knew nothing of it.
- Salvage — the curse scattered Levi, and God turned that scattering into service.
And Hamor the father of Shechem came out to Jacob, to speak to him.
Genesis 34 finds Jacob camped beside a Canaanite city instead of at Bethel. In verse 6 the city walks into his camp: Hamor, the local ruler and father of the man who has violated Dinah, comes out to talk terms. Commentators read this quiet verse as the price of where Jacob had chosen to live.
Hamor's arrival was no accident. Writers trace it back to the land Jacob bought and the house he built near Shechem, instead of living in a tent.
One wrong step away from our true position before the Lord leads to many a sin, scandal, and sorrow. So we find here, as the result of Jacob buying the land of the Hivite and building himself a house. His stay at Succoth and Shechem covers some ten years. He had to be unsettled to bring him back to his place as a pilgrim; but the way was painful for all, and brought deep shame, humiliation and fear to Jacob.
Trouble now came to Jacob from the household he had been busy protecting. One writer sets that beside his silence, and raises a question the family never asked itself.
Jacob had been concerned about his own house. Now he must learn through painful experience that when he puts his house first, he will find trouble and sorrow from his house. Jacob had heard the news before Hamor came, but had said nothing. He waited till his sons returned from their work in the field before speaking at all about the shame of Shechem's sin with Dinah. The sons, when they came, were not only grieved but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's also? For though this was sin, it was not rape.
Hamor does not arrive as an enemy. He comes as a father speaking for a son, and, by his own standards, doing the decent thing.
Shechem earnestly sought marriage at any price, and his father went to Jacob. He pleaded hard for his son's fixed desire to have her as wife, and offered the readiest terms of peace between the two peoples, while Shechem urged his own case.
The terms go far past one marriage. Hamor proposes that the two peoples merge, and one writer hears in that a voice still speaking today.
Hamor also promised to give Jacob many things, and suggested they might be one people and live in the land and trade, and marry together. Just like the world of today; they want Christians to be one with them — no difference. Christians, be careful! The Lord says, "Therefore go out from their midst, and be separate from them, says the Lord" (2 Corinthians 6:17). The world says, "We may be one." The Lord says, "Let everyone who names the name of the Lord depart from iniquity" (2 Timothy 2:19).
Hamor could make such a proposal because the two households were no longer separate. Years later Jacob saw what his time at Shechem had produced.
He finds out, at the end, the real character of all this, the fruit of his living at Shechem. In self-will a man had been killed there, and a fence thrown down. But surely Jacob himself had dug down God's fence before. God's call had raised a wall between the clean and the unclean, between the circumcised people and the Gentiles. Jacob himself had broken that wall down in spirit when he settled as a citizen or property owner on the land he had bought at Shechem. And Simeon and Levi may finish the job as soon afterwards as they please.
The story does not end in shame. Writers see God using that shame to move Jacob on to Bethel.
Jacob is made to feel the shame and humiliation of the position he had chosen for himself. Then the word of the Lord falls freely on his soul, and the discipline has prepared him to respond to it. "Arise," says the Lord, "go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau." Jacob, leaving Shechem for Bethel, leaves all his defilements behind him. The idols have to be left at Shechem; they cannot be taken to Bethel.
- Settling. Jacob stopped being a pilgrim and became a neighbour. He bought land and built a house short of Bethel, so the city could walk into his camp.
- Silence. Jacob heard about Dinah before Hamor arrived and said nothing. He waited for his sons, and their anger filled the space he left.
- Proposal. Hamor came pleading for his son and offering easy terms of peace. By his own standards, this was the honourable way to settle it.
- Merger. The real offer was that the two peoples become one, with no difference left. The world still makes that offer; Scripture answers it with the call to come out and be separate.
- Return. The shame worked as discipline. It drove Jacob out of Shechem toward Bethel, and the idols could not travel with him.
And the sons of Jacob came from the fields when they heard [it]; and the men were grieved, and they were very angry, because he had wrought what was disgraceful in Israel, in lying with Jacob's daughter, which thing ought not to be done.
Jacob's sons hear the news and hurry in from the field. Shechem has shamed their sister, and the men are furious. Two questions follow. How did a family under God's promise end up here? And was their anger the same thing as righteousness?
One writer traces the whole disaster to an earlier choice. Jacob bought land at Shechem and built himself a house.
One wrong step away from our true position before the Lord leads to many a sin, scandal, and sorrow. So we find here, as the consequence of Jacob's buying the land of the Hivite and building himself a house. His stay at Succoth and Shechem covers some ten years. He had to be unsettled to bring him back to his pilgrim place. But the way back was painful for everyone, and it brought deep shame, humiliation and fear on Jacob.
Dinah had gone out among the local women. Another writer holds that against the household Abraham kept.
Was this the way of the house of Abraham? Was this the family of the separated patriarch keeping the way of the Lord? Had Abraham been this slack? What contact had he arranged for his children with either the sons or the daughters of the land?
Compromise rarely stops with the person who makes it.
The whole of Genesis 34 deals with the unhappy results that sprang from the lowering of Jacob's separation from the world. The evil did not show itself in Jacob but in his family. The tide of evil runs in two broad channels: violence and corruption... The world is just the same today. How often we, as Christian parents, must hang our heads in shame and admit that a little closeness to the world on our part has brought sorrow and even disaster into our families.
The verse does not merely report an offence; it labels it, and the label attaches to the whole household. (Older translations read "folly wrought in Israel"; the ESV renders it "an outrageous thing in Israel.")
"So here was folly wrought in Israel… which ought not to have been done" — a matter of grief and wrath — a horrible thing in Israel. "Israel is defiled and Jacob holds his peace."
Jacob waited for his sons before he said anything. Their grief was real, but one writer asks whether they weighed their sister's part in it too.
Jacob had heard the news before Hamor came, but said nothing. He waited until his sons returned from their work in the field before he spoke at all about the shame of Shechem's sin with Dinah. The sons, when they came, were not only grieved, but very angry at Shechem. Did they not stop to think that the blame was not only Shechem's, but Dinah's also? For though this was sin, it was not rape.
Grief that looked like family loyalty turned into a plan. The brothers used circumcision, the sign of God's covenant, as bait.
Then Jacob's sons stepped in with deceit. They set the condition that every male among the Shechemites be circumcised. They had no thought or wish of inviting these men into the covenant. It was the basest treachery, meant to trap and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God, just as it ignored their father.
The story does not end with the raid. Judgment fell on the brothers who led the violence — and God did not leave it there.
The shameful story of Genesis 34 made Jacob "stink among the inhabitants of the land." That was a dreadful position for him, since he was the only man in the land who had the true knowledge of God. It also brought judgment on the two men who led the violence. Yet in later days the tribe of Levi acted in such a way as to gain a special blessing. So we are allowed to see how God can turn what was first a curse into a blessing. The word had been, "I will divide them in Jacob and scatter them in Israel" (49:7). They were divided — but the division came when God called Levi to special service and scattered him through all the tribes.
- Step — It starts before verse 7. One move away from the pilgrim place, a house at Shechem, and ten settled years.
- Soil — Closeness to the world bore fruit in the family: corruption and violence. The parents' compromise showed itself in the children.
- Sentence — The verse calls the deed folly in Israel, a thing that must not be done. The shame touched the whole household, not one man.
- Sword — The brothers' grief was real. It hardened into pride and revenge that ignored God and their father alike.
- Scattering — The judgment stood, and God scattered Levi. Yet He turned that scattering into service — a curse becoming a blessing.