Genesis 34:2–26

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.

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?

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.

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.

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.

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.

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.

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.

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?

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?

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."

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.

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.

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.

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.

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.

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.

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.

"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?

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."

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.

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).

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 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.

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.

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.

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!

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.

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.

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.

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.

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.

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.

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.

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.

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).

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.

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.

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.

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?

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.

"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 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.

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 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.

So it is the seat of the affections: Genesis 34:8 — the soul of my son longs for your daughter. 1 Samuel 18:1 — the soul of Jonathan was knit to the soul of David. Psalm 42:1 — so my soul pants for You, O God. Psalm 84:2 — my soul longs for the courts of the Lord.

Meanwhile Shechem was eager to marry her 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 easiest terms of peace between the two peoples, while Shechem pressed his own case.

Hamor came at this time to tell them that Shechem had real affection for Dinah and wanted to marry her. At the same time he invited them to remain in the land and have their families intermarry. No doubt to the mind of Hamor this was the honourable way to meet the question. Shechem adds to this that he is willing to pay any dowry that they might ask of him for Dinah.

Hamor also promised to give Jacob many things. He suggested they might be one people, live in the land, trade there, and marry together. Just like the world of today; they want Christians to be one with them — no difference. O Christians, be careful! The Lord says, "Go out from their midst, and be separate from them" (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).

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 action? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of passing through it as a heavenly pilgrim. What could be more natural than his daughter wanting to be friends with the world?

Then Jacob's sons stepped in with a deceitful condition: every male must be circumcised. They had not the smallest wish to bring the men of Shechem 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. Shechem was guilty of a great wrong; but Dinah too was at fault.

The whole of Genesis 34 is filled with the unhappy results that came from Jacob lowering his separation from the world... 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 a little settling on the edge of the world, as Christian parents, has led to sorrow and even disaster in our families.

Hamor came at this time to tell them that Shechem had real affection for Dinah and wanted to marry her. At the same time he invited them to remain in the land and have their families intermarry. No doubt to the mind of Hamor this was the honorable way to meet the question. Shechem adds to this that he is willing to pay any dowry that they might ask of him for Dinah.

Hamor also promised to give Jacob many things. He suggested that they might be one people, living in the land, trading, and marrying together. Just like the world of today; they want Christians to be one with them — no difference. O Christians, be careful! The Lord says, "Go out from their midst, and be separate from them" (2 Cor. 6:17). The world says, "We may be one."

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 and the Gentile. Jacob himself, in spirit, had broken that wall down when he settled at Shechem as a citizen and landowner on the estate he had bought.

The whole of Genesis 34 is taken up with the unhappy results that sprang from Jacob lowering his separation from the world... The world is just the same today. How often we have to hang our heads in shame and admit that a little living on the world's border, on our part as Christian parents, has led to sorrow and even disaster in our families.

Then Jacob's sons stepped in with guile, making circumcision for every male their condition. They had not the smallest thought or wish of inviting 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 they ignored their father. Shechem was guilty of a great wrong; but Dinah too was in fault. Neither their mothers nor their grandmother came from circumcised fathers, and no reverent or careful reluctance showed itself in their own marriages. The condition was a lying and cowardly pretext to carry out their resentment to the full.

"God said to Jacob, 'Arise, go up to Bethel and dwell there.'" When there is failure or decline, the Lord calls the soul back to Himself... The soul must be recalled to the very highest point; it must be brought back to the divine standard. The Lord does not say, "remember where you are"; no, but "remember the lofty position from which you have fallen."

Shechem earnestly sought marriage at any price. His father went to Jacob, pleading hard for his son's fixed desire to have Dinah as wife. He offered the readiest terms of peace between the peoples, and Shechem urged for himself.

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 has to be unsettled to get him back to his pilgrim place. But the way was painful for all, and a deep shame, humiliation and fear for Jacob.

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 action? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world instead of being a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be friends with the world? We all know the sad, shameful result. Who would have guessed that swapping a tent for a house could produce such bitter fruit?

Hamor also promised to give Jacob many things. He suggested they might be one people, 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, "Go out from their midst, and be separate from them" (2 Cor. 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 Tim. 2:19).

All no doubt recognised that circumcision had a religious meaning. They would not be in the least suspicious of any hidden design against them. Besides, the wealth of Jacob's family would be a welcome addition to the area, and everyone would benefit from them (vv. 20-23). These were persuasive arguments, and the men of the city fully agreed, so that all of them were circumcised.

Then Jacob's sons stepped in with the deceitful condition of circumcision for every male. They had not the smallest thought or wish of inviting 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 they ignored their father.

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. It is interesting that 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 at 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 by Levi being called to special service and scattered through all the tribes. The first verse of Genesis 35 shows us how God stepped in when things had reached this sorry state. He called Jacob back to the place where God first made Himself known to him. There he was to live, and there his altar was to be.

With or without her parents' permission, Dinah went out to see the daughters of the land… 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 take her by force. Her poor father stayed silent until his sons came back from work. Meanwhile Shechem pushed hard for marriage at any price. His father went to Jacob and pleaded for his son's fixed desire to have her as his wife. He offered the readiest terms of peace between the two peoples, while Shechem pressed his own case.

The sum paid by a man to the relatives of the woman who becomes his wife. Genesis 34:12; Exodus 22:16-17; 1 Samuel 18:25… The dowry which Jacob gave for his wives was seven years' service for each. Genesis 29:18, 27.

His daughter Dinah wanted to enjoy the company and pleasures of the other young women of the land. As a result she became entangled and defiled. This stirred up great anger among Jacob's sons. What Shechem and Hamor did to repair the damage did not calm it. The anger came to a head in the terrible violence of Simeon and Levi, which Jacob never forgot, nor did God. At the end of his life Jacob spoke as a prophet about his sons. 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.

Hamor promised to give Jacob many things. He suggested that they might be one people, live in the land, trade, and marry together. Just like the world 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 from them" (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).

Then Jacob's sons stepped in with a deceitful condition: every male must be circumcised. They had not the slightest thought or wish of bringing the Shechemites into the covenant. It was the basest treachery, meant to trap and slaughter them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God just as it ignored their father. Shechem was guilty of a great wrong; but Dinah was at fault too… The condition was a lying, cowardly pretext. It let them carry their resentment to the limit.

In self-will a man had been killed there, and a fence had been thrown down. But it was Jacob himself who had dug down God's fence first. God's call had raised a dividing wall between the clean and the unclean. Jacob broke that wall down in spirit when he settled as a citizen and landowner on his purchased estate at Shechem. And Simeon and Levi may finish the job as soon afterwards as they please.

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 being a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be friends with the world?

The sum paid by a man to the relatives of the woman who becomes his wife. Genesis 34:12; Exodus 22:16-17; 1 Samuel 18:25... The dowry which Jacob gave for his wives was seven years' service for each. Genesis 29:18, 27.

Hamor came at this time to tell them that Shechem had real affection for Dinah and wanted to marry her. At the same time he invited them to remain in the land and have their families intermarry. No doubt to the mind of Hamor this was the honorable way to meet the question. Shechem adds that he is willing to pay any dowry they might ask of him for Dinah.

His daughter Dinah wanted to enjoy the companionship and pleasures of the other young women of the land. As a result she got entangled and defiled. This aroused great anger among Jacob's sons. What Shechem and Hamor did to repair the damage did not calm it.

Hamor also promised to give Jacob many things. He suggested that the two peoples might become one, 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, "Go out from their midst, and be separate from them" (2 Corinthians 6:17).

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.

Then Jacob's sons stepped in with deceit. They set one condition: every male must be circumcised. They had not the smallest thought or wish of inviting 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. The condition was a lying and cowardly pretext, used to push their resentment as far as it would go. Hamor and Shechem fell into the trap. They had enough influence to persuade all their townsmen to join them in the painful rite, and in the danger they never saw coming.

The shameful story of Genesis 34 made Jacob "stink to 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 promoted the violence. Yet in later days the tribe of Levi acted in a way that won them 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" (Genesis 49:7). They were divided — but by Levi being called to special service and scattered through all the tribes.

The whole of Genesis 34 deals with the unhappy results of Jacob lowering his separation from the world. 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. The world is just the same today. As Christian parents, we often have to hang our heads in shame and admit it. A little flirting with the world on our part has led to sorrow and even disaster in our families.

Then Jacob's sons stepped in with cunning and set the condition of circumcision for every male. They had no thought or wish of bringing the men of Shechem into the covenant. It was the basest treachery, designed to trap and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God as it ignored their father. Shechem was guilty of a great wrong, but Dinah too was at fault. The condition was a lying and cowardly pretext to carry their resentment to the utmost.

In crafty malice and greed for gain, Israel's sons hand over to these men God's own title to the land. And the man who thought that title so worthless that he based his claim on another man's rights would think little of trading circumcision away for treasure in this world. Circumcision is the reproach of Christ, separation from the ungodly world, the seal of faith, the sign of God's inheritance.

They are joined together and deceitful, as religious bigotry always is… In these terrible crusades the innocent suffer with the guilty — the innocent ox along with the guilty Shechem. And Shechem was not half as bad as they were. The worst part of this crime is that they do it in the name of God, religious order and separation. So they drag religion into the contempt of unthinking minds. They manage to wrong the world and the church at the same time.

After his experience at Peniel, Jacob built a house at Succoth and bought a plot of land instead of going on to Bethel. If he had gone to Bethel, perhaps this sad event would never have happened. God allowed it to humble His servant Jacob. Again he reaps what he had sown, and the deceit of the father is reflected in the deceit of some of his sons.

So the shameful story of Genesis 34 made Jacob "stink to the inhabitants of the land." That was a dreadful position, since he was the only man in the land with the true knowledge of God. It also brought judgment on the two who promoted the violence. Yet in later days the tribe of Levi acted in such a way as to gain a special blessing. So we 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." They were divided — but God did it by calling Levi to special service and scattering that tribe through all the others.

But the sons of Jacob were far from honourable in the way they answered. No doubt Jacob did not suspect their motives at all. But it was with cruel deceit that they told Shechem and Hamor their terms. They would agree to Hamor's suggestion only if all the males of the land accepted circumcision. They even promised that, if the men did this, they would live together as one people and be willing to intermarry with the local people there.

Not the smallest thought or wish had they for inviting the Shechemites into the covenant. It was the lowest treachery, meant to trap and massacre them. Their pride and revenge ignored God as it did their father. Shechem was guilty of a great wrong; but Dinah too was in fault. Their own mothers and their grandmother were daughters of uncircumcised men. And no godly or sensitive reluctance showed in their own marriages. They set the condition as a lying, cowardly excuse, so they could carry their resentment as far as it could go.

In crafty malice and greed for gain, Israel's sons hand over to these men God's title to the land. And the one who valued that title so little that he based his claim on another's rights would hardly hesitate to trade circumcision away for treasure in the world. Circumcision was the reproach of Christ, separation from the world of the ungodly, the seal of faith, the sign of God's inheritance.

In self-will a man was killed there, and a fence thrown down. But Jacob himself had dug down God's fence first. The call of God had raised a wall between the clean and the unclean, between the circumcised and the Gentile. Jacob himself, in spirit, had broken that wall down when he settled as a citizen or landowner on his purchased estate at Shechem. And Simeon and Levi may complete this, as soon afterwards as they please.

What we see here is an uncircumcised Jacob, not circumcised Shechemites.

They plot together and deceive, as religious bigotry always does. Every genuinely religious person will join Jacob in disowning them. The innocent suffer with the guilty in these cursed crusades — the innocent ox along with the guilty Shechem — though Shechem was not half as bad as they were. The worst of this crime is that they do it in the name of God, religious order and separation. So they make thoughtless people hate religion. In this way they manage to wrong the world and the church at the same time.

Hamor also promised to give Jacob many things. He suggested that they might be one people, 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, "Go out from their midst, and be separate from them" (2 Cor. 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 Tim. 2:19).

Then Jacob's sons stepped in with guile, setting the condition that every male be circumcised. 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. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God just as it ignored their father. … The condition was a lying and cowardly pretext to carry their resentment to the limit.

No doubt Jacob did not suspect their motives at all. But their words to Shechem and Hamor were cruel deceit. They said they could only agree to Hamor's suggestion if all the males of the land were circumcised. They even promised that if the men were circumcised, they would live together as one people, willing to marry the local people. If the men would not agree to be circumcised, the brothers said they would take Dinah with them and leave the country.

Circumcision was the rite appointed by God as a token of the covenant that He made with Abraham and his descendants. It was also the seal of the righteousness of his faith… It signified the separation of a people from the world to God… Against God's design, circumcision became a mere formal act when the covenant itself was ignored.

Jacob and his sons all knew they should not agree, but they spoke deceitfully. 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, "Go out from their midst, and be separate" (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).

The whole of Genesis 34 is filled with the unhappy results that sprang from the lowering of Jacob's separation from the world. Its effects for evil were not seen 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 confess that a little compromise with the world on our part, as Christian parents, has led to sorrow and even disaster in our families.

Instead of looking at Simeon and Levi, or at the consequences of their rash action, he should have judged himself for being in such a position at all. If he had not settled at Shechem, no one would have dishonoured Dinah, and his sons would never have shown their violence. We constantly see Christians getting into deep sorrow and trouble through their own unfaithfulness. Then, instead of judging themselves, they look at their circumstances and blame them.

Then comes the slaughter of the Shechemites. It was a judgment so cruel, and with so much deceit in it, that the Spirit of God later pronounced it accursed through Jacob himself. And now Jacob is shaken out of his ease and security, and plunged into distress and fear once more. God's grace will not comfort those who refuse to use it in a holy way.

Then Jacob's sons stepped in with a trick. They made circumcision for every male the condition. They had not the smallest thought or wish of inviting 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 just as it ignored their father. The condition was a lying and cowardly pretext to carry their resentment through to the end. Hamor and Shechem fell into the trap. They had enough influence to persuade all their townsmen to join them in submitting to the painful rite, and to its unexpected danger.

Jacob's sons proposed the terms of the pact, and Hamor and Shechem were entirely agreeable. Shechem himself did not delay to be circumcised, because he loved Dinah. We are told that he was more honourable than everyone in his father's household... Everyone no doubt recognised that circumcision had a religious meaning. They would not have been in the least suspicious of any hidden plan against them. On top of that, the wealth of Jacob's family would be a welcome addition to the area, and all would benefit from them. These were persuasive arguments, and the men of the city were fully agreeable, so that all of them were circumcised.

Surely what we see here is an uncircumcised Jacob, not circumcised Shechemites. It is all miserable... This is like the religious energy of Christendom. It has put the name of Christ in the company of a world that lies under His judgment, a world He bears with only in His patience. It is as if Israel had agreed with Pharaoh and undertaken to give the Lord an altar in Egypt. But such altars are no altars — just as another gospel is not another. Such religion is empty, whether practised in these earliest days at Shechem, or now, among the nations of a judged, condemned world. God's call is to separate from it.

Hamor also promised to give Jacob many things. He suggested they might be one people, live in the land and trade, and marry together. Just like the world of today — they want Christians to be one with them, with no difference. Christians, be careful! The Lord says, "Go out from their midst, and be separate from them" (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).

We see in Genesis 34 the bitter fruit of his stay at Shechem. A stain fell on his family. Simeon and Levi try to wipe it out by the sheer energy and violence of nature, and that only led to deeper sorrow... If he had not settled at Shechem, Dinah would not have been dishonoured, and the violence of his sons would not have appeared. We constantly see Christians getting into deep sorrow and trouble through their own unfaithfulness. Then, instead of judging themselves, they start looking at circumstances and blaming them.

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 action? His daughter Dinah goes out to see the daughters of the land. Her father had settled down in the world, instead of being a heavenly pilgrim passing through it. What could be more natural than that his daughter should want to be a friend of the world? We all know the sad, shameful result. Who would have guessed that exchanging a tent for a house could produce such bitter fruit?

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 all the household of his father... No doubt everyone recognised that circumcision had a religious meaning. So they were not in the least suspicious of any hidden plan against them.

The condemnation of Simeon and Levi is the Holy Spirit's witness against religious intolerance and persecution... They are allied and deceitful, as religious bigotry always is. But every truly religious man will echo Jacob's rejection: "Let my soul come not into their council; O my glory, be not joined to their company. For in their anger they killed men, and in their willfulness they hamstrung oxen." The innocent suffer with the guilty in these cursed crusades — the innocent ox with the guilty Shechem — though Shechem was not half as bad as they were.

Then Jacob's sons stepped in. They set a deceitful condition: every male must be circumcised. They had no thought or wish at all of inviting 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, just as it ignored their father... The condition was a lying and cowardly excuse to carry out their resentment to the limit.

Surely what we see here is an uncircumcised Jacob, not circumcised Shechemites. It is all miserable. Is this a son of Abraham? Is this a saint of God? Is this one of God's strangers in a world that has turned away from Him?... Such religion is empty. That was so in those earliest days at Shechem, and it is so now among the nations of a judged and condemned world. God's call is to separate from it.

It brought a judgment on the two who promoted the violence. In later days the tribe of Levi acted in a way that gained a special blessing. So we get to see how God can turn what began as 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, scattered through all the tribes.

Then Jacob's sons stepped in with guile and set the condition that every male be circumcised. They had not the smallest thought or wish of inviting 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… The condition was a lying and cowardly pretext to carry their resentment to the very end.

Hamor also promised to give Jacob many things. He suggested they might be one people, 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, "Go out from their midst, and be separate from them." The world says, "We may be one."

All no doubt recognised that circumcision had a religious meaning. They would not be in the least suspicious of any hidden design against them. What is more, the wealth of Jacob's family would be a welcome addition to the area, and everyone would benefit from them. These were persuasive arguments, and the men of the city agreed fully, so that all of them were circumcised.

The true circumcision is that done without hands in Christians "by putting off the body of the flesh, by the circumcision of Christ." As the next verse shows, this points to His death. He, the Messiah, was cut off, as predicted. He was severed from His life here in flesh and blood, so that He might take up life again in resurrection. As those identified with Him, we put the sentence of death on the old fleshly life we once lived, and so put off the body of the flesh. So the meaning of the rite was the putting of the death sentence on the flesh and all its works.

Surely it is rather an uncircumcised Jacob we see here, and not circumcised Shechemites. It is all miserable. Is this a son of Abraham? Is this a saint of God? Is this one of God's strangers in a world that has revolted from Him?… Such religion is empty, whether practised in these earliest days at Shechem, or now in these days of Christendom, among the nations of a judged, condemned world. God's call is to separate from it.

He was on low moral ground at Shechem… If he had not settled at Shechem, Dinah would not have been dishonoured, and the violence of his sons would not have been displayed. We constantly see Christians getting into deep sorrow and trouble through their own unfaithfulness. Then, instead of judging themselves, they look at their circumstances and blame them.

His mind was more occupied with his danger among the Shechemites than with his security in the hand of God. He ought to have known that no one could touch a hair of his head. So instead of looking at Simeon and Levi, or at the results of their rash action, he should have judged himself for being in that position at all. If he had not settled at Shechem, no one would have dishonoured Dinah, and his sons would never have shown their violence.

Hamor also promised to give Jacob many things. He suggested that they might be one people, live in the land, 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, "Go out from their midst, and be separate from them" (2 Cor. 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 Tim. 2:19).

They all saw that circumcision had a religious meaning, so they had no suspicion at all of any hidden plan against them. On top of that, the wealth of Jacob's family would be a welcome addition to the area, and everyone would gain from them (vv. 20-23). These arguments won over the men of the city. They all agreed, and every one of them was circumcised.

In crafty malice and greed, Israel's sons give men God's title to own the land. And he who counted that title so worthless that he based his claim on another man's rights would hardly hesitate to trade circumcision away for treasure in the world. Circumcision was the reproach of Christ, separation from the world of the ungodly, the seal of faith, the sign of God's inheritance.

They had not the smallest thought or wish of inviting 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. Shechem was guilty of a great wrong; but Dinah too was in fault... The condition was a lying and cowardly pretext to carry out their resentment to the very end. Hamor and Shechem fell into the trap. They had enough influence to persuade all their townsmen to join them in accepting the painful rite, with the unexpected danger it carried.

On the third day, when they were all sore, Jacob's two sons Levi and Simeon boldly attacked the city. They killed all the men and took Dinah out of Shechem's house. They also took all the sheep, cattle and donkeys, and everything in the city and in the field. They took all their money, their children and their wives, even all that was in the house.

Everyone no doubt recognised that circumcision had a religious meaning. They would not suspect any hidden plan against them at all. On top of that, the wealth of Jacob's family would be a welcome addition to the area. Everyone would benefit from them.

In crafty malice and greed for gain, Israel's sons give men God's title to possess the land. He counted it so worthless that he based his own claim on another man's rights. So he would hardly hesitate to barter circumcision away for treasure in this world. Yet circumcision was the reproach of Christ, separation from the world of the ungodly, the seal of faith, and the sign of God's inheritance.

Not the smallest thought or wish did they have of inviting the Shechemites into the covenant. It was the basest treachery, meant to trap them and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God just as it ignored their father. Shechem was guilty of a great wrong, but Dinah was at fault too. Hamor and Shechem fell into the trap. They had enough influence to persuade all their townsmen to join them in the painful ritual, and in its unexpected danger.

Surely it is rather an uncircumcised Jacob we see here, and not circumcised Shechemites. It is all miserable. Is this a son of Abraham? Is this a saint of God? Is this one of God's strangers in a world that has revolted from Him? This is like the religious energy of Christendom. It has put the name of Christ in the company of the world that is under His judgment. It is as if Israel had agreed with Pharaoh and promised to give the Lord an altar in Egypt. But such altars are no altars.

Just like the world of today — they want Christians to be one with them, with 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." The Lord says, "Let everyone who names the name of the Lord depart from iniquity" (2 Timothy 2:19).

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 with the true knowledge of God. It also brought judgment on the two who led the violence. Later the tribe of Levi acted in a way that gained a special blessing. In this we see how God can turn what began as 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 God divided them by calling Levi to special service and scattering that tribe through all the others.

One wrong step away from our true position before the Lord leads to many a sin, scandal, and sorrow. That is what we find here, and it came from Jacob buying the land of the Hivite and building himself a house. His stay at Succoth and Shechem covers some ten years.

Then Jacob's sons stepped in with a trick: every male must be circumcised. They had not the slightest thought or wish of bringing the men of Shechem into the covenant. It was treachery of the lowest kind, meant to trap them and massacre them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God just as it ignored their father.

Then the cruel treachery of Jacob's sons comes to the surface. Only Simeon and Levi are mentioned here, brothers of Dinah, though Reuben and Judah were also her brothers. The two, however, attack the unarmed city, killing every male while they were still sore from surgery. This came as a complete surprise, and the men had no defence. No men were left to organize a counter attack.

Jacob's sons, however, only answered defiantly, "Should he treat our sister like a prostitute?" That was not fair-mindedness. Shechem had not dealt with her that way. Even if he had, did that justify Simeon and Levi in killing all the men of that city and plundering their houses? What they did to the city was far worse than Shechem's sin.

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 as a prophet about his sons. He foretold the future of the tribes and gave certain blessings. But he condemned these two sons and cursed their anger, as recorded in Genesis 49:5-7.

It is worth noting that later on the tribe of Levi acted in such a way that they gained a special blessing. So we are allowed to see how God can turn what began as 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 Levi's division came through a call to special service, which scattered him among all the tribes.

It is true that here too we see him with his sword at his side. But oh, for what a different purpose, and in what a different cause! He is not now killing a man in anger and self-will. He acts in holy jealousy and care for the honour of the Lord God of Israel, and in simple obedience to His command… And Levi is no longer seen "joined" with his brother Simeon. He might join with him in the days of his wickedness for deeds of blood. But here a new scene opens, and so he is seen "joined" with the Lord and His servant Moses, to carry out righteous judgement on idolatry.

Here is a truly humbling view of human nature seen in the light of God's holiness. It is as if the Lord would say to us: Look here! Look at a man dressed in nature's blackest clothing… Look closely, so that you may see what man is when stripped of all the false clothing that ignorance or empty self-righteousness would put on him — and so may know the rich abundance of My grace.

The whole of Genesis 34 shows the unhappy results that sprang from the lowering of Jacob's separation from the world. Its effects for evil were not seen 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 the truth. A little living on the border of the world on our part, as Christian parents, has led to sorrow and even disaster in our families.

Not the smallest thought or wish had they for inviting the Shechemites into the covenant. It was the basest treachery, meant to trap them and slaughter them. Jacob had nothing to do with the cruel secret. Their pride and revenge ignored God as they ignored their father. Shechem was guilty of a great wrong; but Dinah too was at fault. The condition was a lying and cowardly pretext to carry out their resentment to the very end.

Only Simeon and Levi are mentioned here, brothers of Dinah, though Reuben and Judah were also her brothers. The two attack the unarmed city, killing every male while they were still sore from surgery. Of course this was totally unexpected and the men had no defence. No men were left to organise any counter-attack. Hamor and Shechem also, who had been considerate of Jacob's family, were killed.

This was not fair-mindedness, for Shechem had not actually dealt that way, and if he had, did that justify Simeon and Levi in killing all the men of that city and plundering their houses? Their dealings with the city were far worse than was Shechem's sin.

Simeon and Levi say, "Should he treat our sister like a prostitute?" — making her honour cover their covetousness. At least Jacob is honest, for he says, "You have brought trouble on me by making me stink … I shall be destroyed, both I and my household."

The shameful story of Genesis 34 caused Jacob "to stink among 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 promoted the violence. 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 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 God did it by calling Levi to special service and scattering him throughout all the tribes.

It is true we see him here again with his sword by his side, but for what a different purpose, and in what a different cause! He is not now killing a man in anger and self-will. He acts in holy care for the honour of the Lord God of Israel, and in simple obedience to His command. He is no longer "joined" with his brother Simeon. In the days of his wickedness he might join him for deeds of blood. But here a new scene opens, and he is "joined" with the Lord and His servant Moses.