An Exposition of Genesis, Genesis · Chapter 34
CHAP. XXXIV.
IN this Chapter is continued the history of the Church, in several sad events upon Iacobs family while he sojourned neer Salem, and was neighbor to the Shecemits. The general heads are three.
1. Dinahs ravishing by Shecem. Ver. 1. to 5.
2. The after-contract for marriage, from Ver. 6 to 24.
3. The doleful revenge by Jacobs sonnes. From Ver. 25. to 31.
In the former these particulars are considerable.
1. The occasion given by Dinah. Ver. 1.
2. The sin done by Shecem, with its consequents. Ver. 2.3.4.
3. Iacobs resentment of it upon his hearing. Ver. 5.
First, as to the occasion, therein we have to note.
1. The connection between this event, and Jacobs condition mentioned before; he had made a purchase, and was now sat down, and setled his family; and established the Worship of God; now immediatly after all this, the sad trial here mentioned did befal him; though Iacob thought that he was well setled, and fell upon a religious government of his family, yet he minded not his vow at Bethel many years after his return, which seemeth to provoke God that he ordereth sad things to him now for his trial: So it is hinted, Chap. 35.
2. The subject giving occasion, Dina, And Dina the daughter of Leah, which she bare unto Jacob, — Sept. and Cald. same. She is here described.
1. By her name, Dina.
2. By her sexe, a daughter.
3. By her parentage, Iacob her father, Leah her mother: she was now judged to be about fourteen years of age, and probably a beautiful maid; who though educated in religion and the knowledg of God; yet becomes the occasion of reproach upon the Church, and of grief unto good Iacob and her mother.
3. The action occasioning it, Went forth to see the daughters of the land, — Cald. same. — To learn of, or get acquaintance with the daughters of the inhabitants, the women of Shecem, Sept. foreign — Brief is the account of this motion.
1. The action recorded, is, she went out, which seemeth to be thus circumstantiated.
1. Of her own head, without parents direction.
2. Upon her own confidence, having none with her to secure her from danger.
2. The end of this motion expressed, is to visit and see: or learn, and know the daughters of the land, and to be vain together with them. Wantonness and curiosity together with wilfulness seem to steer her course, which are bad guides to yong soules, leading them unto mischief and misery. The time was some festival as Josephus conceive's.
Learn hence
D. 1. Sad occurrencies may be ordered to Saints while they sit by Gods altar. Worship is not without trial.
D. 2. Religious care of God misplaced doth not exempt parents and children from sad tentations. Jacob Worshipped by Shalem, not at Bethel.
D. 3. Mothers sinnes providence may hit in daughters miscarriages.
D. 4. The children of Saints, and specially daughters, may be occasion of great affliction to parents.
D. 5. Wilfulness and wantonness eage on yong soules to their own mischief, and grief of parents.
D. 6. Vnruly appetites to know the fashions and vain courses of others, bring many soules into grievous snares.
D. 7. Vain sights and spectacles in revells and wanton garbs may occasion losse of purity. Ver. 1.
2. The sin acted upon this occasion is the stupration of Iacobs daughter; whereabout we read.
1. The person by whom this was done,Ver. 2. Shecem the son of Hamor the Hivite, Prince of the country. — Sept. and Cald. same. He is noted.
1. By his name, Shecem; a lascivious youth, as it appeareth by his carriages.
2. By his relation, he was son to Hamor, and that Hamor was chief or Prince of his country; one that should have better nurtured his son. His place and dignity addes somthing to the sin.
2. The acts of this unclean and wicked gallant, threefold.
1. Precedaneous, unto his violent corrupting of her, which however related in order of the text, yet reason will shew us their order naturally, as they were acted.
1. And he saw her, That is, eyed her with lustful desire, she coming into such a concourse, there she is espied to be preyed upon; the eye work's to wickedness, from a lustful heart.
2. And he took her, Sept. and Cald. same. That is, either by fraud or force laid hold on her to get her into his house, or some place convenient for his unclean designe.
2. Present acts of filthiness mentioned here, are two.
1. And he lay with her. — He slept with her. Sept. and Cald. Here was one beastly act of a lustful youth, to force her unto uncleane gesture.
2. And he afflicted her or humbled her, foreignThat which is expressed he defiled her; he ravished her most villanously; reason may perswade, it was an act, which Dinah, as she could, resisted, but now God leaveth her in such places of evil. Well was it stiled an afflicting of her. — Humbled Sept. — Oppressed. Cald. Ver. 2.
3. Consequential acts were such as followeth this violent polluting of her; some whereof may be conceived in measure to go before the act of pollution, but notwithstanding they may follow after no less; these are four.
1.Ver. 3. And his soul clave unto Dinah the daughter of Iacob. — And he attended to the soul of Dina, &c. Sept. — And his soule took pleasure in Dina, &c. Cald, This note's the vehement prosecution of lust,foreign that nothing would separate him from that which he desired, he was glued, his very soul and all, by lust unto Dinah.
2. And he loved the damsel. Cald. same. — The virgin. Sept. Here is lust burning still after its first firing, his love was adulterous wholly; he was swallowed up with carnal delight.
3. And he spake to the heart of the damsel. — And he spake to her according to the mind of the virgin to allure her. Sept. — He spake comforts unto the heart &c. Cald That is, by all fleshly complements, promising marriage, & all the pleasures of the flesh, so he moveth her further to become his wife. It may be also that all these were preparatory to perswade her unto the former act, as some conceive; yet were they also continued after. Ver. 3.
4. The last act consequent is his dealing with his father for the injoyment of her. And Shecem spake unto Hamor his father, saying, get me, or take me this maid to wife. Sept. and Cald. same. Had this bin the first undertaking, it had bin better; but now he desireth it as a lustfull man, wherein yet are observable.
1. His address to his father, he acknowledgeth his authority in this; though it may be for wickedness, they were like father and like son.
2. His desire of Dinah now in a more reasonable way for a wife; though hurried to it by brutish lust; which makes it sinfull. Thus farr, Shecems unclean attemps. Ver. 4.Ver. 4.
Learn hence.
D. 1. Great mens children are not usually the best; but vile and debaucht. So Shecem the son of a Prince.
D. 2. Sonnes of great men are apt to think they may sin by authority; being not restrained.
D. 3. It is a dangerous thing for an innocent damsel to come under the eye of lascivious men.
D. 4. Lustful sight of beauty moveth hearts to take hold of opportunities to enjoy it.
D. 5. Lusts hold fast of its prey, will certainly close with it, humble, and afflict it. Ver. 2.
D. 6. Lust layeth out the very soul of man upon its prey desired.
D. 7. Vnclean love is the usual fruit of violent and injurious lust.
D. 8. Lust will speak to the heart of any, whome it may tempt unto unclean injoyment. Ver. 3.
D. 9. Brutish lust cannot deny the parents right in ordering children unto marriage.
D. 10. Lust itself will desire Gods ordinance of marriage for its own vile ends. Ver. 4.
3. Jacobs resentment of this foul act done upon his daughter, Ver. 5. Wherein we have to consider.
1. The intelligence of it which came to him, And Iacob heard that he had defiled Dinah his daughter. Sept. addes, Sychem son of Emmor. — Was polluted. Cald.
1. The subject of reception of this sad newes, is Jacob a gracious father, hating iniquity, who had nurtured up his daughter unto better hopes, now declining thorough age, and subject to griefs.
2. The meanes of his intelligence, it was by some report, quickly flying abroad of such a fact done so eminently, and by such a person, the city rung of it, and therefore it must quickly come to Jacobs tents.
3. The matter reported to, and heard by Jacob, and that was sad, the ravishing and defiling of his daughter by Shechem; newes sadder in that kind could not be brought unto him; a poor innocent maid, violated and defloured.
Secondly. The absence of his sonnes at this instant, when these sad tidings took Jacob solitary, & none by him to sustain or counsel in such a case, And his sonnes were with his cattel in the field, Sept. and Cald. same. They were in their calling, not dreaming of such wickednes.
3. Jacobs demeanour under this sad newes, And Iacob held his peace until they were come. — He was silent. Sept. and Cald.
1. His posture or carriage is silence; no doubt mother and other relations at home with Jacob heard of it; and were all weeping & mourning & complaining upon so sad an event, but Iacob sit's still, and was silent.
1. It notes deep oppression of spirit.
2. Quietness and calmness under such a providence.
3. Consideration and studying the hand of God in it, what his mind might be; not meditating evill.
2. The term of time wherein he was thus afflicted, until his sonnes came home; with whom he might converse about it. Likely it was, some messenger might speed to them, and cause their return sooner than ordinary. What he did communicate to them from his own Spirit is not recorded; but doubtless nothing of wrath or revenge; which we see he laments when it was taken by his sonnes. Ver. 5.Ver. 5.
Learn hence.
D. 1. Sad tidings of childrens miscarriages and miseries may be brought to gracious parents.
D. 2. Reports and hearing of evil especially in dear children strike's deep, thorough ears, to the hearts of parents.
D. 3. Shechems violence upon Dinah, or of wicked men upon the daughters of the Church, is very sad.
D. 4. Such evills may befall relations, while they are honestly imployed, and think not of it.
D. 5. Silence in grieving, considering, and bearing such providences, becommeth Saints.
D. 6. Silence of grieved spirits may well be broken off, when such are present whom they may consult for ease. Ver. 5.
Secondly. The next general now followeth, which is an after contract for marriage, from V. 6. to the end of Ver. 24. Wherein these particulars occurre.
1. Hamors address to Jacob. ver. 6.
2. Jacobs son's coming to meet him. ver. 7.
3. Hamors motion to them. V. 8.9.10.
4. Schechems motion for himself. Ver. 11.12.
5. The reply of Jacobs sonnes. Ver. 13.14.15.16.17.
Ver. 6.6. The acceptance of the condition required. Ver. 18. to Ver. 24. — To the first, Hamors addresse to Iacob, And Hamor the Father of Shechem, went out to Jacob to speak with him. Sept. and Cald. same. Herein may we note.
1. The subject of this address Hamor shecems Father; His name, his condition as a Prince, his relation as a Father to that violent adulterer are considerable: It would have better become him to have done justice, for such violence, than to palliate the wickedness of his son; yet see respect of persons, destroyeth justice.
2. His address; he goeth forth of his city to Jacob, about this business, so farr he condescends for his own ends.
3. The end of his address, to speak with him about the procuring Dinah to wife for his son, so labouring to satisfy the offence.
Note from it.
D. 1. Wicked parents are indulgent to wicked children to cover their wickedness and sins.
D. 2. Respect of persons and relations turn's judgment backward in wicked rulers.
D. 3. Wicked powers may condescend to the weaker righteous, to palliate their wickedness.
D. 4. Injurious persons offer wrong first, and treat of peace afterward. Ver. 6.
To the second. Jacobs sons comming and meeting him,Ver. 7. And the sons of Jacob came out of the field, when they heard, and the men were grieved, and wrath was upon them vehemently, because he had done folly in Israel, to lye with Jacobs daughter, and so should it not be done. The men were pricked, and it was very doleful to them, becau…e Sychem had done a filthy thing in Israel, &c. Sept. — Ignominy or baseness was done in Israel, and so it ought not to be done. Cald. Note.
1. Their motion, they came from the field home to their sad and oppressed Father, probably being sent for, upon Hamors comming to Jacob: Reuben being now 22. years old, Simeon 21. Levi. 20. Judah. 19. All sonnes of Leah, the …our first.
2. The occasion of their motion, having heard of this sad newes concerning their sister.
3. Their affection is twofold.
1. Grief for the suffering of their sister.
2. Wrath against the violence of Shecem; they were burning in anger with him.
4. The reason of all this their trouble because he had done folly in Israel.
1. The sinner, Shecem, a lustful youth.
2. The sin, he had done folly, the word is often used for uncleanness,foreign which was extreme folly for the adulterer, pursuing therein his own slaughter; and ignominy and reproach upon Gods people, among whom this evill should not be committed. Pro. 7.22.
3. The place where this was done, Israel, the name of Gods Church in the time of Moses; & this is the first place where this is expressed as an aggravation of this sin, that it was done in Israel in the Church of God, or against Israel or the Church of God.
5. The law which maketh this fact so sinful, So it should not be done. Doubtless though Moses speaketh it as a law from God by him, yet it was given to the Church from the beginning. Deut. 13.17. Iacob and his sons knew this law, which did aggravate the fact. Some take this as spoken by Iacobs sons, and so they must be minatory; this shall not be so done among us, we will not indure it; Israel shall not suffer it unrevenged; but they seem to be added by Moses.
Note hence.
D. 1. Sad newes of misery on relations calling for help may take men of from their imployments.
D. 2. Grief is a duty for evill done to, or by, any of our relations.
D. 3. Anger against sin committed is but due, if it be expressed orderly.
D. 4. Men though in the Church, are apt to be transported in wrath beyond bounds.
D. 5. Vncleanness acted is the greatest folly that can be expressed. Pro. 7.22.
D. 6. Pollution of any members in the Church of God is an aggravated folly.
D. 7. Jacobs daughter to be defiled, it is a sad and grievous reproach.
D. 8. The Law of God expressly forbids such unclean actings. Therefore are they exceeding sinful in the Church. Ver. 7.
To the third, this containeth Hamors motion for his son, unto Iacob and his sonnes, wherein note.
Ver. 8.1. His declaration by way of preface. And Hamor spake with them, saying, Shecem my son, his soul hath cleaved, or is affected to, or wel pleased with your daughter. Sychem my Son hath chosen with his soul your daughter. Sept. — Your daughter hath pleased the soul of Shecem my son, Cald. In which we may consider.
1. The person declaring, Hamor, the Prince and Judge, who should have done judgment and not covered sin.
2. The parties to whom, Jacob and his sonnes, injured and grieved persons.
3. The manner of declaring, by speech and conference with them.
4. The matter declared, which was, the violent affection of his son to Dinah; he is bent in love even with his soul unto your daughter;foreign It notes the transporting of him in affection to her. It is used to set out the love of God to his people. Deut. 7.7. In all this there is not a word to declare his sonne's sin, or craving pardon for it, but onelyonly so much as may cover his villany, and perswade them of the intire affection of his son to Dinah.
2. His motion, which is twofold.
1. Special for his son, Give her to him, I pray you, for a wife. Sept. and Cald. same.
1. The manner of it is humble and petitionary, I pray.
2. The matter of it for marriage, that his son might have Dinah to wife. All this was to cover wickedness, and to salve the former violence by such pretended satisfaction. Ver. 8.
2. His motion is general as to affinity between Jacobs family and his people, And joyn marriages with us, give your daughters to us, and take ye our daughters unto you, Sept. and Cald. to same. foreign: Sept. Here his motion is to mixe his people with Iacobs family, that they might become one; carried in those mutual transactions of giving and taking daughters So he useth general overtures of union, to bring about special aimes or ends. Ver. 9.Ver. 9.
3. His reason or motive here suggested to them, which is a presence of their own commodity by this ingagement, and that various wayes.
1. A setled habitation, And ye shal sit down with us, or dwel with us, (Sept. and Cald. same) As if he should say, it must needs be tedious to you to be in an unsetled condition as you have bin, grant me this motion, and here you may sit down and dwell with us, and move your tents no more, which is more comfortable.
2. Liberty of making use of the whole territory, And the land shal be before you, or at your faces, to turn which way ye will in it. — Behold the land is broad before you, Sept. — Cald. as Hebr. The phrase notes freedom to go up and down as they pleased with their flocks.
3. Free trade and converse with the inhabitants, Dwell and compass it, or negotiate and trade in it. — Dwell and merchandize, Sept. and Cald. It notes travelling up and down for negotiations sake to buy and sell, and get gain.
4. Power of inheriting as naturalized, And get firm possessions therein. — And possess therein, Sept. Cald. In summe he offers them all freedom with his own subjects according to the power he had, that he might ingratiate himself and make his petition feasable. Thus for the father, Ver. 10.Ver. 10.
Learn hence.
D. 1. Sinful indulgent parents cover the foul enormities of rebellious children, with fair pretences.
D. 2. Wicked offenders love to be silent as to the confession of their villanies.
D. 3. Lustful love is given out with the very soul, and may continue after violence done, the object abiding.
D. 4. Injurious violent men may intreat compliance with the afflicted and oppressed ones.
D. 5. Marriage may be desired by wicked adulterers to hide their uncleannes. Ver. 8.
D. 6. General overtures of kindness may be made by wicked men of power for their special ends.
D. 7. The world have desired affinity with the Church of God upon designe. Ver. 9.
D. 8. Worldly powers may court the pilgrim Church to sit down with them for their own advantage.
D. 9. Territories of Princes are opened to the sonnes of the Church to ingage them to evil.
D. 10. Free trade, commerce and possessions, are the baits wherewith worldly power's allure Gods servants unto their lusts.
D. 11. Kingdoms and all will lust part with all, to injoy its pleasure. Ver. 10. So Herod. Mark. 6. ver 22.23.
To the fourth, this carrieth shechems motion unto Iacob and his sonnes for himself. Ver. 11.12. Wherein.
1. His desire of favor in general, And Shechem said to her father and her brethren, let me find grace in your eyes, Sept. and Cald. same.
1. The suiter here is Shecem, that vain fellow, who had abused Dinah, having deflowred her, he now intreateth her relations, and sits upon father and friends for their good will.
2. The parties intreated, Iacob and his sonnes, so neerly related to Dinah, and grieved about her.
3. The suit itself, which is to be accepted with them, that such grace might be granted from them, as might answer his desires.
2. His profer in order to gain his request, exprest,
1. Simply. And what ye shal say unto me I wil give. So Cald. — We will give, Sept. In these he labours to buy out favour for covering his soul attempt.
1. He puts them to their demand, say with what price I shall purchase this favour, let me know your mind.
2. He promiseth satisfaction, I will give it or grant it, that I may have my lust, and your favour to injoy it. Ver. 11.Ver. 11.
2. Amplified exceedingly, Multiply upon me exceedingly dowry and gift, and I wil give according as ye shal say unto me, (Sept. and Cald. same.) Here the lustful youth discovers the heat of his own passion.
1. In laying himself at their feet, to lay what burden of dowry or gift, they would demand to expiate his offence, and injoy his carnal desire; see how fairly lust offer's for its end.
2. In promising to satisfy the utmost demand, I wil give it. Prodigal lust! Some law there was upon inticing afterward to this purpose, but none for ravishing. Exod. 22.16.17.
3. His request from them in special, And give ye me the damsel to wi…e, Sept. and Cald. same. His desire is,
1. For their free grant, give ye now what I have taken already.
2. For his own injoyment, let me have her to wife; here and in nothing els he doth acquiesce, such is the satisfaction of brutish sensual lust. Ver. 12.Ver. 12.
Learn.
D. 1. Lustful men may crouch to such as they have offended to get favour from them.
D. 2. Lust is willing to buy out favor where it hath provoked. Ver. 11.
D. 3. Lust maketh men profuse and prodigal to have their pleasure, though to their own undoing.
D. 4. Lustful creatures would buy out their offences though not confesse or bemoan them.
D. 5. Lust agreeth to give men their demands that it may injoy its own.
D. 6. Lust acquiesceth onelyonly in the injoyment of its desired evil. Ver. 12.
To the fifth, this containeth the answer of Jacobs sonnes to Hamor and Shechem, whom it is probable Iacob had intrusted, to make answer. Wherein is recorded for observation.
1. The manner of their reply. Ver. 13.Ver. 13. And the sonnes of Iacob answered Shechem and Hamor his father with deceit, and they spake because they had defiled Dinah their sister. — Spake to them, &c. Sept. — Spake in wisdom, or wisely. Cald. Herein we may note.
1. The form of their answer, it was guileful; that is, their whole reply was framed to deceive the Suitors, to pretend a possibility of marriage upon terms but intending nothing less; nay to lay a designe thereby to take away their lives, as the event sheweth.
2. The reason of this deceitful answere, they spake, that is, either among themselves, or, they spake so deceitfully to Hamor and Shechem, because he had defiled their sister. This wrought revengeful thoughts in these brethren, which they could not better execute, than by concealing it under a fair treaty. The Cald. read, they answered wisely: but by the Serpents wisdom.
2. The matter of their reply, which stands in three particulars.
1. In a necessitated denial to them as they were, and that urged by Gods Law. V. 14.Ver. 14. Wherein we may note.
1. The denial pleaded, And they said to them, we have not power to doe this word or thing, to give our sister to a man, to whom there is a foreskin. Symeon an Levi said to them, &c. Sept. — Cald. as Hebr.
Herein they speak truth, though with a purpose to deceive.
1. The repliers here are the same sons of Jacob, yet the Seventy name Symeon and Levi: it is likely they might be most forward in speaking as they were in acting.
2. The matter of reply is the denial of their sute unto them as now they were, which they express under an impossibility laid upon them, we cannot do this thing which you demand, to give our sister unto a man uncircumcised; doubtless they could not do it by the law of their religion, which God gave them by Abraham; for justly is it presumed, that what Moses wrote afterward was given to the Church with the law of circumcision. And however both Isaac and Jacob did take wives from the uncircumcised, it was Gods special direction, but they gave no daughters to the uncircumcised because they could not, that is, by right; or the law of God, they had no power to grant it. Id possumus, quod jure possumus.
2. A further reason of this denial, because this were a reproach unto us, Sept. and Cald. same. A good reason it was, from such as were professed members of the Church, for it is a reproach to them to act contrary to the ordinances of God; so far they speak true, though with a mind to deceive.
2. In a conditional consent. Ver. 15.16.Ver, 15. Wherein.
1. The condition is proposed, OnelyOnly in this wil we consent unto you, if ye wil be as we are, that every male of you be circumcised. Cald. same. — We wil be like and dwell with you, &c. Sept. The words are easy, an universal circumcision of all with them is the condition proposed, answerable to the law; their sin in making this condition is not small, as will hereafter appear.
2. Their promise and profer upon this condition performed. Ver. 16.Ver. 16. Which is in three particulars.
1. Then wil we give our daughters to you. (So Sept. and Cald.) In summe, then ye shall have our sister, and we will give others of our daughters to you and your people.
2. And we wil take your daughters to us. Sept. and Cald. same) That is, to be our wives, as ours shall be yours.
3. And we will dwell with you, and we will be for one people. One kindred. Sept. — Cald. as Hebr. Here they give consent to people with them; neither justly with Gods leave, nor faithfully in their own intentions.
3. In a peremptory resolution, this condition being not granted, wherein are expressed.
1. Their answer supposed,Ver. 17. And if ye wil not hearken to us to be circumcised. Sept. same. — Yeild to us. Cald. This they purpose as an overture to a final determination, if you will not yeild to the condition proposed.
2. The resolution taken up, which is twofold.
1. Then will we take our daughter. (Sept. and Cald. same) That is, either demand her by right, or take her by force, for it seemeth, all this while she was in Hamors house.
2. And we will be gon, that is, we shall be strangers to you as we have bin, and depart without any further parly with you. This they pretend to draw them on.
Quest. 1. Was this answer of Iacobs sonnes lawful?
Answ. Surely no, but altogether sinful upon these accounts.
I. The principle of it is guile and fraud, altogether inconsistent with true religion.
II. The matter of it is sin and impiety.
1. To offer Gods seal to them that were not in Covenant.
2. To set Gods seal to humane agreements and Covenants.
3. To make religion herein a cloak for their villany.
III. The end of it was their entended perfidious and cruel dealing, to subject them to their revenge, not to gratifie them in their desire.
Quest. 2. Was it not well for Jacobs sonns to perswade them to be proselytes by circumcision?
Answ. 1. They did not aim at their conversion in it but destruction. 2. Circumcision though it were good, in its due place and relation to Gods Covenant, yet it became vile when it degenerated. 3. Reception of sacraments by Pagans is a most horrid profanation of them. These sonnes of Jacob therefore did wickedly in offering circumcision unto such, or pressing them thereunto.
Quest. 3. Was all this done without Jacob?
Answ. It is so safely to be presumed.
1. It seemed that being over charged with sorrow, he left the negotiation unto his sonnes.
2. His detestation of their counsel and fact afterward, in this chapter.
3. His cursing of the chief actors for the future shew it Gen. 49.5.6.7.
Learn thence
D. 1. Overflowing sorrows may cause wise and good fathers, to intrust yong children too much with great affairs.
D. 2. Management of such great affairs, want's good success usually, because acted by such hands.
D. 3. Brethren under fathers may have a right as to disposing their sisters, wherein they may give counsel.
D. 4. The sonnes of Jacob may be guileful, though he be plain.
D. 5. Corruption and thoughts of revenge may moove the sonnes of the Church to deal deceitfully. Ver. 13.
D. 6. The children of the Church cannot do justly what God forbids them.
D. 7. It is unlawful for Church members to mingle themselves in marriages with Gods enemies. 1. Cor. 7 Ver. 39.
D. 8. It is a reproach unto the Church to act contrary to Gods ordinances.
D. 9. The sonnes of the Church may urge Gods truths to wicked purposes. Ver. 14.
D. 10. Visible professors in the Church may wickedly offer Gods sacraments to be vilified by men.
D. 11. Church-members may possibly erre in annexing Gods seals to mens Covenants.
D. 12. Hypocrisy makes religio na cloak to iniquity.
D. 13. Foolish men may consent to, what God forbids for their wicked ends. Ver 15.
D. 14. Marriages between the Church and Gods enemies, hypocrits may admit upon designe.
D. 15. Wickedness may perswade men of the Church to become one people with the world. Ver. 16.
D. 16. Hypocrisie seems resolute to take its course where its conditions are refused.
D. 17. Subtilty suggest's mens denialls and departure to make adversaries follow after them. Ver. 17.
6. The last particular to the consummation of the desired contract is the acceptance of the terms proposed, by Hamor and Shechem, together with their expedition for performance. Ver. 18. to Ver. 24. In which passage we have to observe.
1. The acceptance of the terms proposed. Ver. 18.Ver. 18.
2. The speed for performance by Shecem. Ver. 19.
3. The speech of Hamor and Shecem to the citizens. Ver. 20. to 24.
4. The concession of the people to their motion. Ver. 23
To the fi…st, the acceptance of the terms proposed thus related, And their words were good in the eyes of Hamor, and in the eyes of Shecem the son of Hamor. — The words were pleasing before Hamor, &c. Sept. and Cald. Where note.
1. The parties accepting, father and son; the name of the father signifying an asse, he giveth a sign of his brutishness in this; and a title afterwards of a child given to Shecem, notes him to be transported like a foolish child; both are hurried by their lusts.
2. The matter accepted, the words of Jacobs sonnes, which was the motion for their circumcision, an hard condition, in itself, but harder in the design, which lustful men could not discern.
3. The acceptance itself, the words were good to them, that is, they very well accepted them without pause or reply again unto any particular: what will not lust yeild to, though most unreasonable? Lascivis nulla religio est quidvis perpeti aut admittere, dummodo aff…ctus expleant.
Note hence.
D. 1 Sinful lust maketh like father like son.
D. 2. Lust is pleased with the hardest terms for self injoyment.
D. 3. Lust make's men yeild to their own ruine without deliberation. The greatest evil seemeth good. Ver. 18.
To the second, the expedition made for performance, especially by the lustful youth that was most concerned in it, wherein we have to note.
1. The proposition of his speed, And the youth or childish fellow delayed not to perform the word or thing. — Sept. and Cald. same.
1. The subject spoken of is Shecem, under the name of a boy, child, or foolish youth.
2. The matter spoken of him, he delayed not to do the thing, perform the word for a general circumcision of the males, which was proposed by the sonnes of Iacob; the doing of the thing here was not his own circumcision, for that was to no purpose, unless all the males were brought under it; he therefore now speeds to get them together, and to perswade them to it; that they might be all circumcised as well as Hamor & Shecem on the same day; he delayed not to perform this.
2. The reason of his speed, which, as expressed, is twofold.
1. His inordinate love to Dinah, Because he was delighted in Jacobs daughter. — foreign, &c. For he had layen with, &c. Sept. — Cald. as Hebr. Delight of lust in the object of it, make's him to speed to the full injoyment of the same; lust needs no spurrs.
2. His exemplariness unto the men of the city, he hastens to draw them after him, And he was honored above al the house of his father. — Most honorable of all his fathers house, Sept. Cald. as Hebr.
1. His honour and repute is set as exemplary, he was among his people of the greatest repute and honour, none of his brethren in his fathers house like him, therefore he knowing his interest in the hearts of the people speeds to perswade them to gratify his lust, and yeild to the means of their own destruction. Ver. 19.Ver. 19.
Learn from it.
D. 1. Childish fooles hasten to the stocks and slaughter, and consider it not.
D. 2. Lust needs no spurrs, but haste's all it may to injoy it's pleasure.
D. 3. Lust made honorable in persons, become's most exemplary to lead others into the snare. Ver. 19.
To the third, this containeth the perswasive speech of Hamor & Shecem to the men of their city, herein.
Ver. 20.1. Their address to the assembly, And Hamor came amd Shecem his son unto the gate of their city. — Sept. and Cald. same. It is probable they had summoned a court, and called the men together, and now Hamor their Prince and his son, give them meeting: the gate was the place of assemblies, & transacting matters politick, as to the common-weal; and thither they come to meet with the assembly. Deut. 17.5. Ruth. 4.1.11.
2. Their form of declaring their business which was the occasion of their convocation, And they spake to the men of their city saying. — Sept. and Cald. same. They opened their business by word of mouth; both of them in order declaring and urging the same matters unto their people. Ver. 20.
3. The matter of their speech, which containeth.
1. A preface ingratiating the men about whom they were to speak, These men they are peaceable with us, Sept. and Cald. same. They begin their speech from the commendation of their neighbors, Jacob and his family; these are all men of peace, of good and quiet conditions who are come to be our neighbors; ye need not fear nor suspect them, nor any hurt from them; it was a commendation of some of them a little too soon, who afterward made the contrary to appear; but yet lust is rhetorical, to gain favour to them who may pleasure it.
2. A proposition of some demands about them.
1. For their cohabitation and commerce, Therefore let them dwell in the land and trade therein, Sept. and Cald. same. This Hamor had offered Jacobs sonnes, and now perswade's his people to yeild thereunto, that he might make it good. The reason swasory to this is added, For the land behold is large of hands or spaces before them. — Is broad, Sept. — Spatious and broad: Cald. That is, ye will have no streitning by them, room enough there is, that ye may grant this to them.
2. For their affinity, Let us take their daughters to us for wives, and let us give our daughters to them. — We will take, &c. Sept. Cald. Herein they perswade their citizens to make affinity with them; and come into kindred: and this the yong man presseth upon his own account; to get his wife first, Ver. 21.Ver. 21,
3. An offer of the condition which Jacobs sonnes had made subtilly to them, OnelyOnly in this will the men consent to us to dwell with us, to become one people, Ver. 22.in that every male with us be circumcised, as they are circumcised. — So Sept. and Cald. Thus they propose the condition as they had it from Jacobs sonnes, this might seem an harsh and strange condition to their people, to bring them under such a penalty; therefore it needeth something to render it to them desirable.
1. The condition, circumcision.
2. The rule of it, as they had it. Ver. 22.4. An argument to make this take with them, Their cattel, and their substance, and every beast of theirs, shall they not be ours? — Sept. and Cald. to same. Here we have.
1. The medium, by which they perswade, by this we shall bring them under and make them and theirs ours. Which was,
1. Threacherous; for they pretended to Jacobs sonnes, that they should have all in the land as his own people; and here they perswade their people, they shall be inriched with their spoiles. God make's the deceiver be deceived.
2. We have the perswasion concluded, OnelyOnly let us consent unto them, and they will dwell with us. — Cald. same. — Let us be like them. Sept. In summe, from this pretended argument of gain, they labor to bring in a deluded people into the same danger with themselves. This will be nothing to loose a superfluous skin, and we shall gain them and all they have. ver. 23.
Learn hence.
D. 1. Lustful rulers bring all under them into evills with themselves.
D. 2. Judicatures, or gates of cities are perverted and seduced by wicked rulers: they are made places to plead for lust.
D. 3. Evil rulers use their tongues and speeches to deceive their people. Ver. 20
D. 4. Lust will commend any by whom it may be gratified, though it find the contrary.
D. 5. Self-seeking Princes, will perswade people to any thing for their own ends.
D. 6. Wicked powers pretend lawful affinity to be made, when they aim at sinful lust. Ver. 21.
D. 7. Lustful rulers do not onelyonly submit to hard conditions themselves, but press them on their people.
D. 8. Lust is content to symbolize in the hardest duty external of religion, to injoy its desire.
D. 9. Lust desires to unite with any people, who gratifie its desires. Ver. 22.
D. 10. Pretence of gain, and spoil, and advantage, is a fit bait to bring seduced soules to consent to lust.
D. 11. Rulers in sin, will never leave until they bring their people to consent with them to evil, Ver. 23.
To the fourth, This containeth the peoples yeilding unto the swasory speech of their rulers. Wherein.
1. Their concession by consent,Ver. 24, And there hearkned unto Hamor and Shecem his son, all that went out of the gate of his city. — Heard, hearkned, obeyed, Sept. & Cald. to same. That is, all the male inhabitants subscribed to their motion, that it should be as they had proposed.
2. The execution or performance of their grant, And they were circumcised every male, all that went out of the gate of his city. That is, all in one day, as appointed, cutt of the superfluous foreskin, so that they were all together sore and wounded; thus are a wicked people drawn on to act provocation, and to leave themselves wounded and prepared for slaughter.
Note from it.
D. 1. Wicked people easily yeild to wicked rulers to gratify their lusts.
D. 2. It is usual for all to follow the example of rulers to sin. Regis ad exemplum totus componitur orbis.
D. 3. Vniversal consent in evil, is permitted, where universal destruction is intended. Ver. 24-
3. The last general containeth the guilful and cruel revenge taken by Jacobs sonns upon the Shecemites for the injury done to their sister. Herein note.
1. The execution of this revenge. Ver. 25. to 29.
2. Iacobs contest with his sons. Ver. 30.
3. Their reply. Ver. 31.
In the first, which is the execution, we have to observe.
1. The season of it,Ver. 45. And it was in the third day, when they were sore, or grieving, with the wound of circumcision. — When they were in pain. foreign — Sept. — When their paines were strong upon them, Cald.
1. The day was the third after the circumcision.
2. The state of them in that day was very painful, so that they were very unable to resist: why on the third day they should be sorer, physitions give their reasons, which are valid as to some wounds, but questioned whether so in this; yet this is clearly said, all the circumcised here were very full of pain on this third day, which is the time laid hold on by the executioners. Josephus omitts this soreness, and suggests drunkenness, &c.
2. The executioners of this revenge, And the two sonnes of Jacob, Simeon and levi, Dinahs brethren took each man his sword. — Sept. and Cald. same. Where we have.
I. The parties mentioned.
1. By name Simeon and Levi. The two middle sonnes of Leah.
2. By relation, brethren of Dinah, that is, by father and mother.
II. Their arms, they took each their sword, instruments of death they carried with them.
Quest. Were onelyonly these two in the action?
Answ. Surely we read afterward, there were others at the plunder, and however these two are mentioned as eminent for wrath and revenge in this matter, yet improbable it is, they would set upon a city by themselves, the very women being able to beat back more than they: It is more safely conjectured, that these were ring-leaders, but others of their brethren and servants were with them in this exploit, as well as in taking the spoil afterward.
3. Their assault of the circumcised, And they came upon the city in confidence or boldness. — Undaunted, securely, Sept. — City where he dwelt confidently. Cald. That is upon Hamors city, they fell on without the least demurr, with violence, and confidence, incited doubtless by sin, but ordered by God.
4. The execution done, in two great effects.
I. Murder, and that twofold.
1. General upon all the males of the city, And they slew every male, (Sept. and Cald. same.) That is, all that by guile they had made sore by circumcision. Ver. 25.
2 Special, And they killed Hamor, and Shecem his son with the edge of the sword, and took Dinah out of Shecems house, and went out, Sept. and Cald. same. Wherein.
1. The slaughter, of father and son.
2. The rescue of Dinah their sister, who had occasioned all this. This cruel revenge is upon her score. Ver. 26.Ver. 26.
II. Plunder, in the description whereof we have.
Ver. 27.1. The actors, The sonnes of Iacob. Here the rest of the brethren of Dinah are expressed, elder and yonger, fit for such attempts; and rational it is, that they who would help to spoil, would help to kill. These and other servants of their family doubtless were combined unto such an action as this.
2. Their act, which was spoiling, expressed thus.
1. They came upon the slain. — Upon the wounded, Sept. — To the spoil of the slain. Cald. That is, to strip them, and take their riches from them.
2. And spoiled the city, because they had defiled their sister Dinah. — Sept. and Cald. to same.
1. Their act is a fruit of covetousness, to fall on spoiling, as the other was of cruelty.
2. The reason,Ver. 28. they charge the fact of Dinahs ravishing on the city; which how justly they do, it doth not appear. Ver. 27.
3. Their sheep, and their oxen, Ver. 29.and their asses, and what was in the city, and what was in the field they took. — Sept. and Cald. to same.
Here is a more special inventory of their spoiles, they take all in city and field, either in stable or abroad. Ver. 28.
4. And all their wealth, and all their little ones, and their wives they led captive, and spoiled, and all that was in the house. — All their bodies, (somtimes used for slaves) and all in their houses, Sept. — Houses. Cald. as Hebr. Here we have further cruelty.
1. In captivating wives and children.
2. In spoiling all their wealth within doors and without. Ver. 29.
So is here related a short history of a great cruelty, and bloody revenge.
Quest. Is this fact of Jacobs sonnes any way excusable?
Ans. This fact is considerable in a threefold respect.
1. With respect to God, who doubtless ordered all this in the hands of sinful men; so it is very just, however it may seem cruel. God knew their wickedness, former as well as latter.
2. With respect to the Shechemites, they were vile and abominable sinners; many of them, if not all, knowing of this fact of their Prince and applauding it, rather then reproving of mourning for it. There they can but justify God in it.
3. With respect to Jacobs sonnes; so it was a treacherous & bloody practise, condemned by Gods Spirit in the mouth of Iacob, both here in the following verse, and afterward in his prophetical Testament before his death. Gen. 49.5.6. (1) Lying & treachery was in the designe. (2) Cruelty and cry of blood to the highest, by men not called to take vengeance. (3) Covetousness and stealth abominable. (4) Oppression in captivating the widdowes & fatherless; all which shew their abominable sin; which is enough to prove that book of Iudith false, she imputing all this to Gods moving of Simeon her father, whereas the Spirit of God condemneth their act as horrid. Judith. 9.2.
Learn from it.
D. 1. Treachery and cruelty watch their season exactly to effect their designes.
D. 2. Guileful cruelty hath it's method first to weaken men and then to kill them.
D. 3. Anger and revenge ordered under providence may make two prevail against thousands.
D. 4. Corrupt nature meditates revenge to vindicate injury done unto relations.
D. 5. Revenge goeth armed with instruments of cruelty to execute its designes.
D. 6. Cruelty, uncontrolled by God, goeth out with security and confidence to ruine cities.
D. 7. Bloody revenge spareth none that either have provoked, or may resist it.
D. 8. God somtimes suffers ruine to befal subjects when they comply with rulers sinnes. Ver. 25.
D. 9. Exemplary destruction for rapes God orders upon father and son, sometimes even by wicked hands.
D. 10. Ordinances of God abused to mens base ends, are made means to their own destruction.
D. 11. Revenge is not quiet until it obtain its mark and carry back its desire. Ver. 26.
D. 12. A few revengeful Spirits, are apt to gather many unto them
D. 13. Bloody mindes are covetous as cruel, set upon spoil.
D. 14. Injury and provocation is usually urged by oppressing spoilers as just ground for their actings Ver. 27.
D. 15. Rapine of goods God somtimes orders to avenge ravishing of innocents.
D. 16. Vnsatiable is covetous revenge when it comes to spoil at its will. Ver. 28.
D. 17. Revenge spareth neither sex nor age under its power.
D. 18. Wealth within doors as, witout, the sword, take's up when it hath commission. Ver. 29.
2. The next particular in this last general is Iacobs resentment of his sonnes act in this bloody revenge, which was very irksome to him, as appears in his contestation with the ringleaders in this tragedy. ver. 30. Wherein he expresseth.
1.Ver. 30. His anger or displeasure against the fact, And Jacob said to Simeon and to Levi, ye have troubled me to make me stink among the inhabitants of the land, among the Canaanits, and among the Perizites. — foreign. — That ye have set enmity between me, &c. Cald. Herein we have to note.
1. The party affected, Jacob the Father of these violent men, in whose power alone it was to have ordered them▪ but they without him pursue their rage; he therefore as being neglected by them, and not consulted with nor obeyed in this matter, but finding their violence outragious and wicked, thus bespeak's the two Captaines of this rout at their return.
2. The parties to whome he expresseth his sad apprehension of this cruel deportment; they were the two chief, that had led on the rest, Simeon and Levi; these were named as notorious in the fact, and so they are here in Jacobs reproof, but not exclusively to others, who might have their hand in it.
3. The charge laid upon them, which sheweth his displeasure against them, and it is twofold.
1. Ye have troubled me, ye have made me hateful. Sept.
1. The parties charged are his sons, so good fathers have cause to do sometimes, to wicked children.
2. The charge is, that by this bloody act they troubled him, this is, two wayes.
1. Inwardly, they made his soul hoary, vexed, tossed with sad thoughts, and indignation at such a fact.
2. Outwardly, and so they troubled him by making him the mark of trouble, at whom all the neighboring people would aim, to lay trouble and revenge upon him and his; such apprehensions did wrack and vexe him.
2. The next charge is the issue of the former, and the demonstration of it, ye have made me stink among the inhabitants, &c. This is a borrowed expression from carrion or dead corpses corrupted, which send such odious favours, that make men abhor them; and hence sin is said to be a stench, and make men stink before God and men. So the cruelty, rage, covetousness, and horrid wickedness of Iacobs sonnes, made him stink; that is, be of an evill savour, as a deceitful, bloody man, and therefore to be abhorred by them. And so much the worse, that this should be done by the children of the Church, toward them that were without, the Canaanits and Perrizites; this maketh religion itself and the professors of it to stink, when such wickedness is done by them, as is not among the heathen.
2. His fear is discovered, And I, men of number, and they will gather themselves against me, and smite me, and I shall be destroyed and my house. — foreign, &c. Sept. — People of number. Cald. Herein he declareth what his fear is, will befal him and his upon their outrage, from the inhabitants; wherein we have.
1. The occasion of his fear expressed, I being men of number, that is, soon or easily numbred, which is here a paraphrase of few, such as were in his family; who compared to all the inhabitants of the country may well be stiled few or easy to be numb…ed,foreign when they were many and not easily numbred. The word — here, notes man in common, all sexes and ages.
2. The matter of his fear, which is a three-fold evill gradual.
1. And they wil gather together. viz. the inhabitants against me; all the Canaanits & Perizites, will joyn together against me.
2. And they wil smite me, slay me as ours read, unto which doubtless the smiting tends. foreign — Sept. Slaughter to himself is feared, as if he had bin the Authour of all this revenge.
3. And I shal be destroyed, I and my house. foreign. I shall be worn out, I and my house. — I shall perish, and the men of my house. Cald. Here ruine and destruction universal to his whole family is feared, from the Canaanits, upon this provocation of his sonnes in the murder of the Shechemits. Thus Iacob resent's this fact here, but curseth it when he made his Testament before his death. Ge. 49.7.
Quest. 1. How could Iacob detest this fact, when he owne's the getting of this portion of land, by his own bow and sword? So he seemeth to call their arms in this atchievment, his own. Gen. 48.22.
Answ. 1. It is not expressly but probably onelyonly gathered, that it was this portion of Hamor spoken of: because Shecem is used, which is a common name for a portion, as well as a proper name of a place.
2. Others understand that. Gen. 48. Prophetically spoken, not historically, which is an hard reconciliation.
3. Some think Iacobs mony was called his Arms, because mony answereth all things. Eccl. 10.19. but this is an unusual speech to Iacob.
4. In fine, it is the best way to take the letter plainly, and then, if this portion of land were meant, which is not extra litem, doubtless it might be taken by Iacob afterward; seing all actions are not recorded, that were done; but this is certain Iacob abhorred to call the cruelty of Simeon and Levi his bow and sword, for he cursed them.
Quest. 2. Why did not Iacob charge his sonnes more plainly with their offence against God and men; in corrupting religious rites, and making use of them to destroy men?
Answ. 1. Surely these were the causes of Iacobs trouble, therefore he was angry with them.
2. We have here but a brief of Iacobs expression to them, doubtless he spake and did a great deal more.
Quest. 3. Why suffered he the captives women and children to be held, if he abhorred the fact?
Answ. 1. It is not right to conclude, that Iacob confented to their captivity, because his action is not recorded.
2. It is more like to truth, that they were dismissed, and left to their own place, for we read of none, that went with Iacob to Bethel but his own family.
Quest. 4. Why should Iacob fear of killing by the Canaanits seing he had Gods protection?
Answ. 1. Gods protection was promised to Iacob and his in the way of their obedience to his will.
2. The violence done was a sin against God and man, which wrought fear
3. Possibly this fear also may be numbred among Iacobs infirmities.
Learn here.
D. 1. Gracious parents are justly angry with the sinnes of ungracious children and should expresse it.
D. 2. The chiefest leaders into sin, should chiefly be set upon in angry reproof.
D. 3. Sinnes of wicked children cannot but trouble and vex the Spirits of gracious parents.
D. 4. Horrid enormities of sonnes may bring all vexation and trouble upon parents.
D. 5. Sin where ever it is, makes an ill savour, a filthy stink.
D. 6. Childrens sinnes oft-times make their parents stink in the nostrills of men.
D. 7. Notorious crimes in the members of the Church make the best of men stinke in the world.
D. 8. Guilt in persons, families and Church, giveth just cause to fear dangers from Gods hand.
D. 9. Little strength in the arm of flesh, is an occasion of fear to Saints in respect of great enemies.
D. 10. The combination of the wicked against the Church, provoked by it's members, is a just ground of fear.
D. 11. The stroaks of the wicked unto death may be terrible unto Gods servants.
D. 12. Destruction, usually sought by the wicked to the whole Church, may terrify the members of it.
D. 13. Fear of danger may arise under the promise of Gods protection, when soules obey not God. Ver. 30.
3. The last particular is the reply of Iacobs sonnes to their father,Ver. 13. And they said, should he deal with our sister as with an harlot? — foreign. &c Shall they use, &c. Sept. — Ought it to be done with our sister, &c. Cald. In this answer we may note.
1. The manner of it, it is by a bold, malepert, and slighting expostulation; shall he deal thus and we let him alone? shall we bear the dishonor of our sister as you do?
2. The matter of it is a medium to justify their own act, he and they have offered violence and stuprated our sister, and we are now avenged on them; come what will of it, no matter to us, we have done what we have done to take vengeance. So they speake who take no rule from God for it.
Learn from it.
D. 1. Outragious Spirits though sonnes, regard not the honour of parents or God in their returns and replyes to them.
D. 2. Revenge seek's to justify outrage by pretence of sin, though men are not called to it.
D. 3. Stupration of innocents, hath exemplary returns of judgement from God.
D. 4. Crimes of Church members are recorded for the Churches instruction. Ver. 31.