Genesis 34:25–31

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.

Then the cruel treachery of Jacob's sons comes to the surface. The text names only Simeon and Levi here, the brothers of Dinah, though Reuben and Judah were also her brothers. But the two of them attack the unarmed city. They kill every male while the men are still sore from surgery. Of course this took the men by surprise, and they had no defence. No one remained to organize a counter attack. The two also killed Hamor and Shechem, who had been considerate of Jacob's family. They took Dinah from Shechem's house. They carried off the other women and children as captives. They seized the goods of the people, including all their livestock, as if they were the spoils of war.

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 … and I shall be destroyed, both I and my household."

In condemning Simeon and Levi, the Holy Spirit speaks out against religious intolerance and persecution. They are joined together and deceitful, as religious bigotry always is. But every truly religious man will echo Jacob's rejection of it: "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 along with the guilty Shechem — and 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 bring religion into the contempt of unthinking minds. They manage to wrong the world and the church at the same time.

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 get him back to his pilgrim place. But the way was painful for all. For Jacob himself it brought deep shame, humiliation and fear.

Years later, in Genesis 49, the dishonour to the name of God and the horror and shame of the whole thing come over Jacob's soul. They strike him far more strongly than they seem to have done at the moment of the sin. He cries: "Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel." God scattered Levi in Israel to punish that terrible sin, committed centuries before at Shechem. But now, for our encouragement, see the grace of God. The very punishment, the scattering in Israel, becomes an unspeakable blessing. God chooses this tribe to draw near to Him. He scatters them through Israel, so the knowledge of God and His Word spreads just as widely through them.

We have here a truly humbling view of human nature as seen in the light of the holiness of God. It is as if the Lord would say to us: Look here! See a man dressed in nature's blackest clothing, showing nature's most repellent face. Examine him closely. See what man is once you strip away all the false clothing that ignorance or empty self-righteousness would put on him. Then you may know the rich abundance of My grace, which can lift even such a one into the highest heights of communion.

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. It all came from Jacob buying the land of the Hivite and building himself a house. His stay at Succoth and Shechem covers about ten years. He had to be unsettled to get him back to his pilgrim place. But the way was painful for all, and brought deep shame, humiliation and fear on Jacob himself.

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 passing through it as a heavenly pilgrim. What could be more natural than his daughter wanting to be friends with the world?

Jacob's sons, however, only answered defiantly, "Should he treat our sister like a prostitute?" This was not fair-mindedness. Shechem had not treated her that way. And even 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 Shechem's sin was.

Simeon and Levi make their sister's honour cover their covetousness. At least Jacob is honest, for he says, "You have brought trouble on me by making me stink … and I shall be destroyed, both I and my household."

How solemn is the calm with which Scripture tells this whole affair of corruption and violence! Hateful hypocrisy carried it out and covered it. The chosen race were the ones who did it, and Canaanites were the victims.

This whole action was so cruelly unjust that we wonder no punishment or correction followed at all. God has certainly exposed it in all its naked wickedness, and we know He could not approve of anything like this. Yet why was there no repayment? The answer seems to be simply this. God does not always settle His accounts quickly. The wheels of His government grind slowly. But He misses nothing, and in His own time He will deal with every detail of our ways.

When Jacob blessed his sons, he pronounced a curse on their cruelty, and added, "I will divide them in Jacob and scatter them in Israel." This illustrates the righteous government of God. Later faithful conduct won this tribe the service of the tabernacle and the priesthood, but that reward does not set that government aside. It was sovereign grace.

We have here a truly humbling view of human nature as seen in the light of God's holiness. It is as if the Lord would say to us: Look here! See a man dressed in nature's blackest clothing, showing nature's most repulsive face. Examine him closely. See what man is when stripped of the false clothing that ignorance or empty self-righteousness would put on him. Then you may know the rich abundance of My grace, which can lift even such a person into the highest places of communion.

Genesis 34 is filled with the unhappy results that came from Jacob lowering his separation from the world, as we have just noted. 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, as Christian parents, we have to hang our heads in shame and admit that a little living close to the world has brought sorrow and even disaster into our families.

Could faith have led him to say, "I shall be destroyed, both I and my household"? Surely not. God's promise in Gen. 28:14-15 should have banished every fear from his poor timid spirit. "I will keep you… I will not leave you." But the fact is, his mind was full of his danger among the Shechemites rather than his safety in God's hand... He should not have looked at Simeon and Levi, or at the results of their rash act. He should have judged himself for being in such a position at all... We often see Christians fall into deep sorrow and trouble through their own unfaithfulness. Then, instead of judging themselves, they look at their circumstances and blame them.

It troubled him then because of the mischief which it might work for him among his neighbours... This was the mind he was in when he was a citizen in Shechem. But now it is on other ground altogether, higher and purer ground, that his soul refuses this iniquity. It was iniquity; that is enough; and he will not let his honour be united with it.

Still it is going too far to say that Jacob felt only the consequence, not the appalling iniquity... Jacob was no doubt so full of alarm that he forgot God's promise. But who can forget how deeply he felt this dark and hateful day? On his deathbed he spoke of it in words of prophetic power.

Jacob's sons, however, gave only a defiant answer: "Should he treat our sister like a prostitute?" This was not fair-mindedness, for Shechem had not treated her 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.

Scripture records very little of Levi. He joined with Simeon in the treacherous and vengeful dealings with Shechem, Gen. 34:25-31. When Jacob blessed his sons, he pronounced a curse on their cruelty, and added, "I will divide them in Jacob and scatter them in Israel." This shows the righteous government of God. That government is not set aside, even though God later rewarded faithful conduct by choosing this tribe for the Levitical service and the priesthood... It was sovereign grace.

God calls him to Bethel, and this wakes him up. He begins to act consistently. He buries all the idols and worldly jewellery of the household... God is with Jacob after this, and the terror that weighed on him in chapter 34:30 has gone. Now it is God's terror that holds his enemies in awe.

Jacob's sons only answered with defiance: "Should he treat our sister like a prostitute?" This was not fair-mindedness. Shechem had not treated her that way. And even 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 Shechem's sin.

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

Scripture tells this whole affair of corruption and violence with a solemn calm. Hateful hypocrisy covered it and carried it through. The chosen family were the offenders, and the Canaanites were the victims. Still, it goes too far to say that Jacob felt only the consequences and not the appalling wickedness… Alarm no doubt filled Jacob, so that he forgot God's promise. But who can forget the words of prophetic power he spoke on his dying bed about this dark and hateful day?

He is hardly a pilgrim now, and as he loses his separateness Dinah is defiled. The slaughter of the Shechemites follows. That judgment was so cruel, and so full of deceit, that the Spirit of God in Jacob later calls it accursed. And now he is shaken out of his ease and security, and plunged into distress and fear once more. God's grace will not comfort those who will not use it in a holy way.

This whole action was so cruel and unjust that we wonder why no punishment or correction followed… Yet why was there no repayment? The answer seems to be this: God does not always settle His accounts quickly. The wheels of His government grind slowly. But He misses nothing, and in His own time He will take care of every detail of our ways. As to Simeon, see Genesis 42:24. The other brothers went through a painful ordeal at the same time. God did not allow others to attack Jacob then, but He will deal with His people in His own time and way.

So 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 with the true knowledge of God. And the story also brought judgment on the two who promoted the violence. Later the tribe of Levi acted in a way that gained a special blessing. So we get 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 dividing came through Levi's call to special service, spread out among all the tribes.

Simeon and Levi were both guilty, as Jacob recalled at the end of his days. They excused themselves for their guilt at that time. But they have no excuse when they realise their part in the killing of Messiah.