Commentary on Genesis and Exodus, Book 1 · Chapter 34
CHAP. XXXIV.
1. The Method and Contents.
FIrst in this Chapter is set forth the ravishing of Dinah by Sechem, with the occasion thereof, vers. 1. the sequele, he desireth her to be his wife, vers. 3, 4.
Secondly, the punishment is described, which was brought upon the whole City for this sinne: this punishment is devised, then executed: In the device, 1. We have the motive, the griefe of Iacob, and wrath of his sonnes. 2. The occasion, the offer of mariage by Hemor and Sechem, vers. 8, 13. 3. The device is propounded, vers. 13. to 18. assented unto by Hemor, vers. 18, 19. perswaded to his Citizens, to vers. 25. Then it is cruelly executed by Simeon and Levi, vers. 25, to 30.
Thirdly, there followeth the expostulation of Iacob with his sonnes, and their excuse, vers. 30, 31.
2. The divers readings.
v. 1. which she bare to Iacob: this clause is wanting in the Latine translation.H. det. diff. ver. Ch. c. H. de…. H.S.C.c. S.P.
v. 2. forced or ravished her. H. C. S. defiled her. G. humbled her. S. P. afflicted her. T. gn…vah, to afflict.
v. 3. he pleased his minde in Dinah. C. his heart clave unto Dinah. caet. dabach, to cleave.
v. 5. which when Iacob heard. H. Iacob heard, that he had defiled Dinah his daughter, caet.
v. 7. they were very angry. H. they were pricked and grieved. S. they were much moved and very angry. Ch. they grieved at it and were angry. caet.
v. 7. it shall not be so. S. P. he had committed an unlawfull thing. H. which thing ought not to be done: caet.
v. 8. the soule of my sonne Sechem cleaveth to your daughter. H. my sonne Sychem hath chosen from his heart your daughter. S. your daughter pleaseth the soule of my sonne.divers. signif. T.B.r. C. P. the soule of my sonne longeth for your daughter. B.G. T. casach, to love, to cleave▪ to please.
v. 14. then spake unto them Simeon and Levi, the brethren of Dinah. S.S. ad. S.c.
v. 15. in this will wee bee confederate with him. H. we will bee like unto you. S. agree or consent with you: caet. jaath to consent.
v. 21. the land being so spacious and wide, wanteth tyllers. H. the land is large enough before them:H. inter. caet. the land is broad in her hands or wings. Heb.
v. 22. there is one thing, whereby this great good is differred. H. in this will they be like unto us,H. cor. to dwell with us. S. herein they will consent to dwell with us: caet.
…v. 24. and they all assented. H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie. caeter.
…v. 25. The third day, when the wounds are most grievous. H. when they were in griefe: caet.
…v. 29. their little ones and their wives they led captive. H. all their bodies and houshold-stuffe, and their wives they carried captive, and spoiled whatsoever was in the Citie and house. S. and all their goods they carried away, their children and wives, and whatsoever was in the houses: caeter.
…. b.g.r.v. 30 you have made me odious. H. made me evill before the inhabitants. S. put enmity betweene mee and the Cananites, &c. Ch. caused me to stinke or to be abhorred: caet. baash, to stinke.
3. The explication of doubtfull questions.
QUEST. I. Of the age of Dinah, when she was defloured of Sechem.
Vers. 1. THen Dinah. 1. Neither is the opinion of Alexander Polyhistor, in Eusebius probable, that Dinah at the time of her rauishing was but ten yeeres old: for she was at this time mariageable, and therefore above these yeeres: and whereas the same Author saith, that Iacob remained in Sechem ten yeeres after hee came out of Mesopotamia, as Euseb. reporteth his opinion, lib. 9. de praepar. Evangel. it would follow that Dinah was borne in the land of Canaan in Succoth, where Iacob dwelt before he came to Sechem, and not in Mesopotamia, contrary to the Scripture. 2. Neither is Cajetanus conjecture sound, that Dinah was but three or foure yeeres old, when Iacob came out of Mesopotamia: for all Iacobs children were borne in the second seven yeeres of his service for his wives, before the last six yeeres of service for his sheepe, as may appeare, Gen. 30.25. 3. Neither yet need wee with the Hebrewes to affirme, that Iacobs children were borne every one at seven moneths: for admitting the ordinary time of nine moneths of childe-bearing: Leah beginning to beare in the eighth yeere, the first of the second seven, might have her first foure children in three yeeres: then allow a yeere of intermission, her other two sonnes, and one daughter, she might have in somewhat more than two yeeres. 4. Wherefore the truer opinion is, that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia, and that she was now fourteene or fifteene yeeres old, for Ioseph borne at the same time of Rachel, presently after this exploit are said to be seventeene yeares old, Gen. 37.2. Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age, or thereabout: so that the time of Iacobs abode in Succoth and Sechem, might be seven or eight yeares, Perer. Mercer.
QUEST. II. Why Dinah is sad to be the daughter of Leah.
THe daughter of Leah. 1. The Hebrewes note shee was her mothers right daughter, for as shee went forth to meet her husband to have him turne in unto her,Hebrewes uncertaine collections. Genes. 30.16. so Dinah goeth forth to see and to be seene; and therefore it is added, the daughter of Leah, but this is too hard a censure for Dinah: this addition is annexed as answerable to the story before, Gen. 30.21. 2. Many other uncertaine collections the Hebrewes make here: some say that this Dinah was Iobs wife: some say she remained a widow in her brethrens house: some, that Simeon buried her in the land of Canaan: some, that she went downe into Egypt, (which is true,) and that her bones were transported into Canaan, Mercer. 3. Iosephus thinketh that the women of Sichem at this time kept a solemne feast, which was the cause that Dinah was so desirous to goe and see them, Mercer.
QUEST. III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised.
Vers. 14. WE cannot doe this thing, to give our sister to an uncircumcised man, &c. 1. Though Abraham had not any direct precept, as Cajetane thinketh, not to joyne in mariage with the uncircumcised: for both Isaack tooke Rebeccah, Iacob Leah and Rachel to wife, which came of uncircumcised parents. 2. Yet it seemeth that they would not give their daughters to the uncircumcised, though they did take of the daughters of the uncircumcised to themselves. 3. And it is further to be considered, that they speake not in this place simply of marying with the uncircumcised, but joyning to be one people with them: which they could not doe with those which were uncircumcised.
QUEST. IV. Whether Simeon and Levi their cruell act may be in part or in whole excused.
Vers. 25. ANd the third day when they were sore, two of Iacobs sonnes, Simeon and Levi.] 1. Some Hebrewes excuse Simeon and Levi their fact, because Hemor and Sichem first went about to breake the covenant, thinking to spoile them of that they had: for thus they say, Shall not their flocks and substance be ours? vers. 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing: they thus speake either to perswade the people, who most respect their profit, Mercer. or they meane that by trading or having entercourse with them, they should in a manner possesse their goods, Perer. 2. But if it were so, onelyonly Hemor and Sichem had beene guilty of the violating of this league, there was no cause to punish the whole Citie. 3. And although they had reason to revenge themselves, yet such a cruell massacre cannot be justified.
2. Ramban excuseth this fact, thinking that by the decrees of Noah, if the Magistrates punished not adultery, others might: but who seeth not what confusion and disorder this doctrine would bring in … that every private man should take upon him to bee a punisher of sinne. The Apostle saith, that the power or magistrate beareth not the sword for nought, Rom. 13.4. It is peculiar then to him to exercise the sword.
3. Philo allegorizeth this story: by Dinah, which signifieth judgement, understanding the soule, by Sichem the sonne of Hemor, (which is interpreted an Asse) the brutish affections: from the which Simeon and Levi the sonnes of prudence deliver the soule, Lib. de migration. Abrah. But these allegories being devised onelyonly, and not warranted by Scripture, cannot give any defence to such rage and violence.
4. Some doe but in part excuse Simeon and Levi; which may be considered on Gods behalfe,Simeon and Levi, whether to be excused in part. and so the punishment was just: or on the behalfe of the Sichemites, who also for consenting unto that grievous sinne, were justly also punished: but on the behalfe of Simeon and Levi, because they did it craftily, this judgement was unjust, sic Carthusian. in libr. Iudith. But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise, for God knoweth how to turne mens wicked acts to his glory: neither did these furious men aime at any such end, but sought to satisfie their revengefull minde.
5. Some goe yet further; that this act was not unjust, quoad rem, in respect of the thing, because the Sichemites had grievously sinned; but quoad modum, they did it fraudulently, Cajetan. others say, primum motum, that the first motion to commit this slaughter was of God: but they in the execution did modum excedere, exceed measure, Thom. Anglic. Cont. But Iacob condemneth not onelyonly the execution, but the very first device and counsell; Into their secret let not my soule come, Gen. 49.6. therefore the very first thought and device was evill, and therefore not of God.
6. Some proceed yet further, and altogether defend both their fact, and the manner thereof, calling their craft and dissimulation a prudent caution: their reasons are these;Reasons for the justification of Simeon and Levi their acts answered. 1. Because all the Sichemites were consenting unto that wickednesse, and therefore they deserved punishment. Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem: their fault was, because of a carnall minde for their owne profit they received circumcision. 2. And though the whole City had herein offended, yet Simeon and Levi had no such calling or commission to put them to the sword.
2. The place is objected, Iudith 9.2. where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers, that opened the wombe of the virgin: and vers. 4. Which were moved with thy zeale. Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne, yet they did it not without sinne: and therefore against this booke, which is no Scripture, where their zeale is commended, I oppose the sentence and censure of Iacob, who saith, That they did it in their selfe-will; therefore not by the motion of Gods spirit: and Cursed be their wrath, Gen. 49.7. but if they had done it in zeale, they were rather to be blessed.
3. They further reason thus; that if Simeon and Levi had committed such an unlawfull act, Iacob would have more sharply reproved them. Contra. Iacob partly considered the justice of God upon the Sichemites, for the outrage committed against Dinah, partly hee was moved with her complaint and moane for the losse of her virginity, partly he gave place for the time to the rage of his sonnes that were in their fury; and this was the cause of so easie a reprehension, Mercer.
4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away, which Iacob would have done if the act had beene unlawfull; for he saith, He got it from the Amorite (that is, the fields and possessions of the Sichemites) by his sword and bow, Gen. 48.12. Contra. 1. It is not unlike, but that many of the persons, as the women and children taken captive were returned, (for they could not all remaine in Iacobs house,) and together with them much of the goods. 2. The rest, together with the ground, though first unjustly had, it pleased God should remaine unto Iacob, as a recompence for the injurie done to his daughter, as the Hebrewes tooke of the Egyptians, jewels of silver and of gold, without any restitution thereof, in respect of their long and hard service; yet neither this fact of theirs, nor the other of Iacobs is here to be imitated, Mercer. 3. Iacob is said to get it with his sword, not as though he joyned with his sonnes in the action, or after consented unto it, but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites, whom God did strike with a feare, they attempted nothing against Iacob or his sonnes, Gen. 35.5. Mercer.
5. Wherefore the best solution of this question is, that although Simeon and Levi were ministers of Gods justice secretly working, yet both the act and the manner thereof, in respect of the instruments and executioners was unlawfull. 1. Because they attempted this thing without the counsell or knowledge of Iacob, whom this wrong most concerned in the ravishing of his daughter: for Iacob saith, Into their secret my soule enter not, Gen. 49.7. 2. They dissembled, propounding a condition, as though they would enter into a league with them, and yet meant it not. 3. They make religion a cloake of their cruelty,The circumstances of the cruell acts of Simeon and Levi weighed. and abuse circumcision to that end, the ordinance of God: yet Ioseph somewhat to hide the nakednesse of the fathers of that Nation, in his narration omitteth to make mention of this craft. 4. They put the whole Citie to the sword, even those which were innocent. 5. They take them being sore upon their cutting and circumcising, when they were rather to be pitied. 6. They spare not Hemor and Sichem, who offered to make them satisfaction by marrying Dinah, and giving her dowry which they should set. 7. Then they spoile the City, not contenting themselves only with the goods, but they carried away the women & children captives. 8. As much in them lay, they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants. 9. They being reproved of their father, doe not acknowledge, but justifie their sinne, Perer. Calvin.
It appeareth then that Simeon and Levi diversly sinned in this cruell act: whereof Iacob giveth this censure; Simeon and Levi, brethren (in evill) the instruments of cruelty are in their habitations: into their secret let not my soule come: in their wrath they slew a man, and in their selfe-will they digged downe a wall: cursed bee their wrath, &c. I will divide the… in Iacob, &c. … 49.6, 7. In which … setteth downe their sinne, then the punishment. Their sinnes were these: 1. That in their … they devised mischiefe, and sought out how to be …venged, dealing … in their wrath. 3. They didst of a selfe will, of a … or good counsell. 4. They enterprised this … without the counsell or advice of their father. … digged downe a w…ll to enter into … and spoyle … of … good▪
Their punishment is, they are accursed: and the fruit of … are divided in … neither had Simeon any possession by himselfe, but intermingled with … and Levi … among his brethren.Jacobs sentence against Simeon and Levi explained. By this then it is evident; that Iacob wholly condemn… … and in nothing approveth it. But whereas some would make this sentence of … and referre i… to the Levites, and Priests of Levi, and the Scribes, who were most of … are here accursed for putting Christ to death▪ It … cleare that Iacob speaketh of an act done … denounceth th… sentence of … and division against it. Now it is not like that the … should goe before the fault. But Simeon and Levi were divided in Iacob, long before Christ came into the world, and was put to death by the Priests and Scribes.
4. Places of Doctrine.
1. Doct. Mariage not to be contracted with men of divers profession.
Vers. 14. WE cannot doe this thing, to give our sister to an uncircumcised man, &c. This, i… … to the Apostles doctrine▪ Be not unequally yoked with infidels, for what fellowship … righteousnesse with unrighteousnesse, &c. 2 Cor. 6.6. No league or friendship, much lesse mariage is to be … or enterprised with men of a divers profession, Calvin.
2. Doct. Gods judgements may be just, when the ministers thereof are wicked.
Vers. 25. THey slew every male. Simeon and Levi, the captaines and chiefe in this savage exploit, … all the males that were men to the sword, for the children were carried away captive: this was a just reward upon the City for the sinne of Shechem, although the instruments and minister… … did evill. We see then that Gods judgements are just, when notwithstanding the meanes whereby they are executed cannot be justified: as the triall and affliction of Iob, as it proceeded from God was good, yet Satan the worker, or rather minister thereof, did it of malice.
5. Places of Confutation.
1. Confut. Mariage not without the parents consent.
Vers. 4. THen said Shechem to his father Hamor, give me this maid to wife. Shechem would not take a wife but by the consent and leave of his father; and this generally was the practice of those dayes: Abraham provided a wife for his son Isaack; Laba… gave his daughters in mariage to Iacob. This condemneth then the practice of the Church of Rome, where it is an ordinary thing for children to bee contracted and marry without their parents consent, Muscul.
2. Confut. Against election by works.
Vers. 25. SImeon and Levi tooke either of them his sword. Simeon and Levi, two fathers of the Israelites, and the one chosen out from his brethren to execute the priest-hood, we see what their doings and works were, they were guilty of much bloud. God chose them not then for their owne vertue or worthinesse, but for his owne mercy sake. So saith Moses, The Lord did not set his love upon you, nor chuse you because, &c. but because the Lord loved you, Deut. 7.8. So the Apostle concludeth by the example of Esau and Iacob, whom the Lord had chosen, and refused the other, before they had done either good or evill: That the purpose of God might remaine according to election, not by works, but by him that calleth, Rom. 9.11. This maketh against the doctrine of the Church of Rome, who ascribe election to the fore-sight of faith and works, Rhemist. Heb. 5. serm. 7.
6. Places of exhortation and morall use.
1. Morall. That fathers should not suffer their daughters to stray from home.
Vers. 1. DInah went to see the daughters of the Countrey. Bernard hereupon this noteth: Sita … spectas, o…iose non spectaris: tu curiose spectas, sed curio … spectaris: thou beholdest idly or vainly, but thou art not beheld in vaine: thou art curious in seeing others and are more curiously seene thy selfe. We see what followed: Dinah's wanton and curious gazing upon others, gave occasion to the unchaste and adulterous eye to lust after her: therefore it is not good to give maidens their …, or to suffer them to wander from home, or sightly to behave, themselves, which hath beene, and in the occasion of much evill: so the Apostle chargeth that young women should be di…er…nt, chaste, …, Tit. ….…. Calvin.
2. Mor. Sinne committed in the Church and among Christians the more grievous.
Vers. 7. HE had wrought folly in Israel, &c. Although no place have any privilege or exemption for sinne: yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God: Adultery, fornication, uncleanesse, is odious even among the Gentiles: but it is most abhominable among Christians: As the prophet upbraideth Ierusalem, Sodome thy sister hath not done, neither she and her daughters, as thou and thy daughters, Ezech. 16.48.
3. Mor. Fornication to be recompenced by marriage.
Vers. 3. HIs heart clave unto her. Shechem having forced Dinah, doth not then hate her, and cast her off, a Ammon did Thamar his sister: but his love is the more kindled toward her, and he desireth her for his wife: which example doth condemne the wicked lust of many, which having intised maids unto folly, seeke not to make satisfaction by marriage.
4. Mor. Spirituall love should bee more forcible then carnall.
Vers. 19. THe young man deferred not to doe the thing, &c. Shechem to obtaine his love, spareth no cost, nor yet refuseth any labour: hee accepteth of the hard condition of circumcision: which teacheth that if carnall love be so forcible, our spirituall love toward Christ should be much more effectuall: that we should contemne all things in respect of him, and refuse no labour, nor spare cost to gaine Christ, as S. Paul counted all things dung to win Christ, Philip. 3.8.
5. Mor. Religion must not be professed for gaine, but for Religions sake.
Vers. 23. SHall not their flocks and substance be ours? They accept of circumcision, not of any love to the worship of God, but of a covetous mind for their owne profit, for the which cause God was angry with them. It is therefore a dangerous thing to dally with God, and to make religion a cloake for our covetous and carnall affections. S. Paul noteth some, that thinke gaine to be godlinesse ▪ 1. Tim. 6.5. such are they which professe the Gospel, not for conscience, but for gaine and advantage, Mercer.