Genesis 34:1 – 35:5 Bible Teaching

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So, we did an overview of the story of Dinah, Shechem and the fall-out from it last week. Let’s read through the story again a bit more specifically and talk as we go.
Genesis 33.1-35.5
May 28th 2023
Genesis 34:1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her (1), and lay with her,(2) and defiled her.(3)

Because of the way that this is written we can see that Shecham ravished this girl – willingly at one point, perhaps not at another. Some Rabbi’s suggest that he sodomized her which is why the news got out about this because she was upset by this and if it was simply a lovers trist, they would have keep their secret to themselves.

Others disagree and say that the three descriptors are just Hebrew-isms of repetition. To me they describe three separate acts:

Grabbed her (took her)
Lay with her (had sexual relations)
And defiled her (did something that was humiliating to her)

But we read something interesting next at verse 3

3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

This is telling us something – that Shecham loved the damsel and spake kindly to her. Something that suggeststails whole scene that we can only guess.

But while he seems to have done her harm he seems to also had feelings for her.

The Hebrew literally means, “he spake to the heart of the damsel and endeavored to gain her affections as a means to perhaps comfort her in her disgrace.

Some believe that Shecham kidnapped her and would not let her leave and it won’t be until Simeon and Levi sack the city that she will be rescued (verse 26).
(verse 4)

4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
6 And Hamor the father of Shechem went out unto Jacob to commune with him.
7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob’s daughter; which thing ought not to be done.

This is a key line, because he had wrought folly in Israel in lying with Jacobs daughter,” as it lends to the idea we mentioned last week that it was because a Hivitte had intercourse with Israel not because he took and defiled her.

So, even though neither the land, nor the people were not going to be called Israel until many years later, it could be a preemptive reference to such OR it could mean that he wrought folly against Israel himself, who was before called, Jacob.

Now, remember, Israel means a prince by the power of God and man – and this name was given to Jacob BECAUSE he prevailed, as was intended for Men to do who are made in the image of God.

So, what is about to happen is actually in harmony with the name that the nation is going to later embrace – man overtaking man in the Kingdom of the Jews.

8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

Hamor’s request and recommendation here was absolutely repugnant to this burgeoning nation and would increasingly become so.

They were God’s chosen people, and were not to intermingle with anyone that was not a Jew. Sort of. The reality is, many, many men of the Nation married women from other races and people groups throughout the Old Testament.

Because this led to problems over time the practice of forbidding this became more and more emphasized but we must remember that the father of the faith (Abraham) took Keturah, who was certainly not of Israel because Israel wasn’t yet born.

Judah will marry Shua the Canaanite. Joseph will wed Asenath who was the daughter of an Egyptian Priest named Potiphera, Moses marries Zipporah, who was daughter of a Midian priest named Jethro, and the Kings of Judah marry all sorts of foreign women, topping the heap with Solomon.

So, such marriages happened. However, there is a constant thread of cautionary tales in all of them as foreign women are often represented as temptresses, even when they are anything but, like in the story of Ruth (which we will get to).

Samson is a glowing warning against marrying out of the tribes. In Judges 14:1-3 we read

And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.

This doesn’t end well for Samson as we know for this woman’s name was Delilah, and she was mighty with the scissors.

But while marriage outside the Nation was not prohibited, Deuteronomic Law does actually forbid marriage to from certain people groups as Deuteronomy 7 says

1 ¶ When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
2 And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.
5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.
7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:
8 But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

As we can see, this was given as instruction for the Nation once they entered into the Promised Land so what is happening here with Dinah and Shecham is a precursor to this and we must not overlook the fact that Hivites would be part of that forbidden list to come.

Anyway, Hamor continues his pitch, saying at verse 10

10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.
11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.
12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

We recall that fathers of daughters in the nation were paid a dowry and this would be lost or diminished in the case of a loss of virtue. So how do Dinah’s brothers respond?

13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

This last line is almost like a parenthetical reference offered up by Moses, “and said, because he had defiled Dinah their sister.”

It sounds like they were out to correct the wrong and used deceit to do it. But again, was it because he was a Hivite or was it because he did what he did – because in the end, the man appears to have loved her and was willing to make amends. We have to read between the lines and we can’t really stand firm in my estimation though it sounds like these were brothers getting revenge.

14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:
15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;
16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

Now, we know the importance of circumcision in the Nation – it was the identifier of the people of God!

Therefore, because the uncircumcised were not in the covenant of God it was out of the question for the brother to have given the daughter of Israel to them who laid claim to zero spiritual blessings from God almighty.

However, where these guys went south was they used the act of circumcision, instituted by God, deceptively and then to take advantage. I happen to think this was an expression of true poetic justice on behalf of the brothers but who continue and say to Shechem,

17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

We get the feeling that this group of Hivites were not huge nor powerful and the brothers had the ability to make this threat and Hamor and Shechem and all of their tribe couldn’t do anything about it. BUT . . . (verse 18)

18 And their words pleased Hamor, and Shechem Hamor’s son.
19 And the young man deferred not to do the thing (meaning, he did not hesitate to do what he was told), because he had delight in Jacob’s daughter: and he was more honorable than all the house of his father. (meaning, that Shechem, while guilty of doing what he did, was more honorable than his father and because of his love for Dinah was willing to take this deal).

20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
21 These men are peaceable with us; therefore, let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.
23 Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

This appeal seems to have been used to persuade the poor people lead by Hamor and his son, Shechem

24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.
26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.

At this point it sounds like the other brothers or sons got in on the crime, as we read

27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,
29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

Now, we are going to read about Israel’s response to this next. But listen carefully to what actually motivates Israel to say what he says. Ready?

30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.
31 And they said, Should he deal with our sister as with an harlot?

What is Jacob’s tap-root problem? Fear. How did he manage things as the heel catcher? With strategy and charm.

But now he has sons – especially Simeon and Levi and they have a sister, Dinah – all from the same mom, Leah. And the outside world had insinuated itself upon them. And they are going to start to act independently from pops, who remains fearful and somewhat self-centered – even though he was greatly favored of the Lord.

We have somewhat of a sad ending, in my opinion, for Dinah. And the sadness is all the tales of her future life are fairly unfortunate – except one.

The Torah does not really speak to her future but there is a passage describing Simeon’s offspring which says that he had a son named, Saul, who was “of the Canaanitish woman.”

Some believe that Simeon married his sister, and that they had a son and that she is referred to as a Canaanitish woman either because she lived like one or because of what was done to her by Shechem.

That’s sad.

Other tales say she lived out a life in solitude, forever damaged by what Shecham did to her. That is sad.

Some say she went into Egypt and was lost forever – which is sad and others say that she married Job and was the one who challenged him in his dedication to God. Which is sad.

The tale? Protect women when they are young.

The overall story makes me sad, but what I do take from it today was the growing nascent power coming from the sons of Israel – which would in time be lost when they are collectively subsumed into Egyptian life and then into captivity.

Interestingly, Jacob/Israel calls all of his sons together to bless them in chapter 49 and this is what we read beginning at verse 1

Genesis 49:1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.
2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

After speaking to Reuben, he then says at verse 5-7

5 Simeon and Levi are brethren;

Not only springing from the same parents, but they have the same kind or disposition, head-strong, deceitful, vindictive, and cruel as the next line confirms

instruments of cruelty are in their habitations.
6 O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united:

Jacob here excuses himself from all participation in the guilt of Simeon and Levi in the murder of the Shechemites. And he adds,

“For in their anger they slew a man,”

And this writing suggests that he refers to him as a noble and honorable man

“and in their self-will they digged down a wall.”

This language suggests strongly that the men delighted in the bloodshed, and took great pleasure in it.

Now we have a problem with their acts – Jacob himself says it was out of “self-willed pleasure.” Israel was commanded to be led of the Lord, to be His people.

Yes, they were to be courageous, just and strong, but according to God and His ways and not their own. In these brothers, we see that their bloodthirst was self-centered and therefore they delighted in it.

The very same spirit was in Saul before his conversion as he delighted fully in the death of Christians.

Israel/Jacob is rightly condemning them for this mind-set as then he adds

7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

Apparently, and from the midrash explanation of these verses, the violence was savage, excessive and overflowing with inflexible wrath.

No cries for mercy from anyone were heard as Israel plainly says, “for it was cruel.”

And he then concludes,

“I will divide them in Jacob, I will make them into lots, giving a portion of them to one tribe, and a portion to another; but they shall never attain to any political consequence.

This appears to have been literally fulfilled. Levi had no inheritance except forty-eight cities, scattered through different parts of the land of Canaan: and as to the tribe of Simeon, it is generally believed among the Jews that they became schoolmasters to the other tribes; and when they entered Canaan after the Exodus, they had only a small portion, a few towns and villages in the worst part of what would be Judah’s lot.

Then, according to 1st Chronicles 4:39 they formed different colonies in districts and ultimately these two tribes were not only separated from each other, but even divided from themselves, according to this very prediction of Jacob.

And so we come to chapter 35! Let’s read:

Genesis 35:1 And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.
2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:
3 And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.
4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.
5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

Alright, back to verse 1 as we wrap today up.

Genesis 35:1 And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.

Apparently, after the actions of Simeon and Levi, it wasn’t safe for Jacob to dwell any longer at the city of Shechem and God tells him to return to the place we read about in chapter 28 where Jacob prays and says

Genesis 28:19 And he called the name of that place Bethel: but the name of that city was called Luz at the first.
20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
21 So that I come again to my father’s house in peace; then shall the LORD be my God:
22 And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee

It seems that Jacob was now being called to go back up to Beth-el and to build an altar in compliance with the stone he set there before an altar. (verse 2)

2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

It seems that Jacob’s household servants were all Syrians, and no doubt were used to idolatry and superstition.

These strange gods might have belonged to them or some believe that these were the same idols that Rachel stole from her father.

It seems more natural to suppose that these gods now found in Jacob’s family were images of silver, gold, or curious workmanship, which could have been found among the spoils of the city of Shechem.

As a means to put all focus and devotion to the Living God who actually speaks, Jacob tells them to put all those other insensate Gods away. And he adds

“and be clean, and change your garments”

This is the first time of dozens where the term, “be clean” will be used in scripture. It is associated with changing ones clothing or the outward coverings that people employ in life that collect the dirt and filth of the world and are symbolic of sin.

Personal or outward purification within the Nation, which is of course emblematic of the sanctification of the soul, has been in use among people for thousands of years out to the present.

Jesus will tell a parable which is super specific to this imagery in Matthew 22, saying

Matthew 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3 And sent forth his servants to call them that were invited to the wedding: and they would not come.

This speaks of the Jews, the Lord’s brother, and the invitation from King for them to attend the wedding of His Son to His Bride.

But they would not come.

4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
6 And the remnant took his servants, and entreated them spitefully, and slew them.
7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

This is a straight up story for the Jews in that day about what was headed their way for rejecting the Son.

8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. (this was still taking about the Jews who were first invited.) So the King says

9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

This speaks to the Gentiles who would be invited to take part because the Jews would not. But listen now to what Jesus says:

11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

This hearkens back to the practice of wearing suits of clothing made especially for weddings. They were clean and refined and gave honor to the ceremony and Jesus uses this imagery to describe the readiness, the expected cleanliness of all participating guests – whether Jew or Gentile.

In this parable, Jesus explains that all were then invited in to the wedding, good and evil, coming in from the highways to the byways, who were outside of his own people who had been cast into the fire.

But with all the rest who came in there was a need for proper appearance, which is speaking to the condition of the heart, and not in the least about actual clothing.

When the guest was called out for his lack of readiness he is stunned, and silent.
Jesus then says

13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
14 For many are called, but few are chosen.

Of course meaning, many are invited in but those chosen to remain will be rightly clothed – ready from with clean hearts and hands.

Those who were not would be cast into outer darkness, which is the realm outside the Kingdom where the wedding of the Bride to Christ would take place.

I submit to you that this garment represents the resurrected bodies we have, which all people are adorning for themselves in life.

Those without faith will be found naked – period. And those of faith will be supplied with a glorious body that can exists in the presence of God.

And I would suggest that those with faith and true love will have adorned their gowns with treasures in heaven.

Just a thought.

In all of this we have a precursor to what Jacob tells his household to do. And so he says back to verse 3 of chapter 35

3 And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.

This seems to speak not only to when he fled from the face of his brother, but more particularly when he was in his greatest strait at the brook of Jabbok.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

We could read this as the strange gods having rings in their ears or the servants – hard to say but it is doubtful that they were just ornaments but probably related to the worship of idols.

These often served as talisman in addition to being ornamental jewelry.

5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

And so, we begin to have a nation being especially protected by a supernatural power – so much do that the cities that were round about were not inclined to attack them in their journey.

These miracles will continue to unfold and will serve as the go-to for people who consider themselves Jews today in remembrance of God’s goodness to them in that day.

And we will pause here and pick our story back up in June or next week.

Questions/Comments?

Danny/Jeremiah/Katie and kids (read Danny’s text)

PRAYER

This week for Danny’s family.
David
Our loved ones, this nation and world.