Text -- Genesis 34:31 (NET)

34:31 But Simeon and Levi replied, “Should he treat our sister like a common prostitute?”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 34:31

No, he should not; but, if he do, Must they be their own avengers? And nothing less than so many lives, and the ruin of a whole city, serve to atone for the abuse.

Clarke: Gen 34:31

Should he deal with our sister as with a harlot? - On this outrage alone they vindicated their flagitious conduct. The word harlot first occurs here: the original is not פילגש pilegesh , which we render concubine, (see its explanation Gen 22:24 (note)), but זונה zonah , which ordinarily signifies one who prostitutes herself to any person for hire. Our word harlot is said to have been derived from a very odd circumstance: Robert, duke of Normandy, seeing a fine-looking country girl dancing with her companions on the green, took her to his bed. She was the daughter of a skinner, and her name was Arlotta; and of her William, surnamed The Conqueror, was born. Hence it is said all such women were from her called harlots, as William himself was usually termed the Bastard. But horelet, the diminutive of whore, is not a less likely derivation

Solomon has very properly said, My son, enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away, Pro 4:14, Pro 4:15. Had not Dinah gone out to see the daughters of the land, and very possibly at one of their idolatrous festivals, she had not suffered the foul disgrace mentioned in this chapter. Not only prudence dictates that young women should keep at home, but God expressly commands it, Tit 2:5. Dinah got among idolaters, and thus partook of their iniquities; and this led to the most base and cruel transaction upon record. How true is the saying, Those who wander out of the way of understanding shall abide in the congregation of the dead! In the case before us blame seems to attach to all parties

1.    It was wrong in Jacob to suffer his daughter, alone and unprotected, to visit the daughters of the land

2.    It was excessively wicked in Shechem to take this advantage of the daughter of a respectable stranger, who had sought his friendship, and came to sojourn among his people, and whose righteous dealing they must have witnessed for at least seven years past. In his behalf we may say, and it would be unjust not to say it, that having done the mischief, and sinned deeply against the laws of hospitality, he wished to make all the reparation in his power; and therefore in the most frank and liberal manner he not only offered, but most pressingly entreated, permission to take Dinah to wife. This was the utmost he could do in such a case. And in this he is a saint of the first order when compared with the noble and ignoble profligates who, while blaspheming the Christian name by continuing to assume it, commit all kinds of breaches on the virtue of simple females, and the peace of respectable families, and not only make no reparation, but glory in their shame

3.    It was diabolical in Jacob’ s sons to slay a whole tribe for the offense of one man, and especially as that one had offered to make all the restitution in his power. They required that Hamor, Shechem, and all their subjects should be circumcised before they could conscientiously consent to give their sister to Shechem in marriage. This required conformity was made the cloak of the most base and infamous designs. The simple unsuspecting Shechemites agreed to the proposal; and when rendered by this religious rite incapable of defending themselves, they were basely murdered by Simeon and Levi, and their city destroyed. Jacob, to his great honor, remonstrated against this barbarous and bloody act, committed apparently under the sanction of religion; and God showed his abhorrence of it by directing the patriarch, in his dying moments, to proscribe them from the blessings of the covenant, so that they barely retained a name among the tribes of Israel, being in general small, and ever disreputable, except merely in the service of the sanctuary, in which Levi was employed. How often since, notwithstanding this solemn warning, has the pure and benevolent religion of God been made, by wicked and designing men, a political stalking-horse to serve the basest purposes, and a covert to the worst of crimes! But shall we find fault with the holy religion of the blessed God because wicked men have abused it? God forbid! Were it not so good as it really is, it would be incapable of such abuse. An evil cannot be abused, a good may; and the greater and the more acknowledged the good, the more liable to abuse. As every good is so capable of being abused, does he act wisely who argues against the use of the thing on this account? Shall we say that various kinds of grain, fruits, and aliments are a curse, because wicked men abuse them to the purposes of drunkenness and gluttony? This would argue an utter perversion of all reason: and is it not on such a pretext as this that many persons have ventured to call in question even the truths of Christianity

Whatever such men may be determined to think on the subject of this chapter, with the unprejudiced reader the ample and detailed relation which we have here of this barbarous transaction will appear an additional proof of the veracity and impartiality of the sacred historian.

TSK: Gen 34:31

Gen 34:13, Gen 49:7; Pro 6:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 34:1-31

- Dinah’ s Dishonor

This chapter records the rape of Dinah and the revenge of her brothers.

Gen 34:1-5

Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the land. Six or seven years, therefore, must have been spent by Jacob between Sukkoth, where he abode some time, and the neighborhood of Shekerm, where he had purchased a piece of ground. If we suppose Dinah to have been born in the same year with Joseph, who was in his seventeenth year at the time of his being sold as a bondslave Gen 37:2, the events of this chapter must have occurred in the interval between the completion of her twelfth and that of her sixteenth year. "Shekem."This name is hereditary in the family, and had taken hold in the locality before the time of Abraham. The Hivite was a descendant of Kenaan. We find this tribe now occupying the district where the Kenaanite was in possession at a former period Gen 12:6. "Spake to the heart of the damsel."After having robbed her of her honor, he promises to recognize her as his wife, provided he can gain the consent of her relatives. "Shekem spake unto his father Hamor."He is in earnest about this matter. "Jacob held his peace."He was a stranger in the land, and surrounded by a flourishing tribe, who were evidently unscrupulous in their conduct.

Gen 34:6-17

A conference takes place between the parties. Hamer and Jacob, the parents on both sides, are the principals in the negotiation. The sons of Jacob, being brothers of the injured damsel, are present, according to custom. "Wrought fully in Israel;"a standing phrase from this time forward for any deed that was contrary to the sanctity which ought to characterize God’ s holy people. Israel is used here to designate the descendants of Israel, the special people. Hamer makes his proposal. "Shekem, my son."These words are a nominative pendent, for which "his soul"is substituted. He proposes a political alliance or amalgamation of the two tribes, to be sealed and actually effected by intermarriage. He offers to make them joint-possessors of the soil, and of the rights of dwelling, trading, and acquiring property. Shekem now speaks with becoming deference and earnestness.

He offers any amount of dowry, or bridal presents, and of gift to the mother and brothers of the bride. It must be acknowledged that the father and the son were disposed to make whatever amends they could for the grievous offence that had been committed. The sons of Jacob answer with deceit. They are burning with resentment of the wrong that "ought not to have been done,"and that cannot now be fully repaired. Yet they are in presence of a superior force, and therefore, resort to deceit. "And spake."This goes along with the previous verb "answered,"and is meant to have the same qualification "with deceit."The last clause of the verse then assigns the cause of this deceitful dealing. Their speech, for the matter of it, is reasonable. They cannot intermarry with the uncircumcised. Only on condition that every male be circumcised will they consent. On these terms they promise to "become one people"with them. Otherwise they take their daughter, and depart. Our daughter. They here speak as a family or race, and therefore, call Dinah their daughter, though her brothers are the speakers.

Gen 34:18-24

Hamor and Shekem accept the terms, and immediately proceed to carry them into effect. It is testified of Shekem, that he delayed not to do the thing, and that he was more honorable than all his house. They bring the matter before their fellow-citizens, and urge them to adopt the rite of circumcision, on the ground that the men are peaceable, well-conducted, and they and their cattle and goods would be a valuable addition to the common wealth of their tribe. Hence, it appears that the population was still thin, that the neighboring territory was sufficient for a much larger number than its present occupants, and that a tribe found a real benefit in an accession to his numbers. The people were persuaded to comply with the terms proposed. There is nothing said here of the religious import of the rite, or of any diversity of worship that may have existed between the two parties. But it is not improbable that the Shekemites were prepared for mutual toleration, or even for the adoption of the religion of Israel in its external forms, though not perhaps to the exclusion of their own hereditary customs. It is also possible that the formal acknowledgment of the one true God was not yet extinct. Circumcision has been in use among the Egyptians, Colchians (Herodotus ii. 104), and other eastern nations; but when and how introduced we are not informed. The present narrative points out one way in which it may have spread from nation to nation.

Gen 34:25-31

Simon and Levi, at the head no doubt of all their father’ s men, now fall upon the Shekemites, when feverish with the circumcision, and put them to the sword. Simon and Levi were the sons of Leah, and therefore, full brothers of Dinah. If Dinah was of the same year as Joseph, they would be respectively seven and six years older than she was. If she was in her thirteenth year, they would therefore, be respectively in their twentieth and nineteenth years, and therefore, suited by age and passion for such an enterprise. All the sons of Jacob joined in the sacking of the city. They seized all their cattle and goods, and made captives of their wives and little ones. Jacob is greatly distressed by this outrage, which is equally contrary to his policy and his humanity. He sets before his sons, in this expostulation, the danger attendant upon such a proceeding. The "Kenaanite and the Perizzite,"whom Abraham found in the land on his return from Egypt Gen 13:7. "I am a few men"- men of number that might easily be counted. I here denotes the family or tribe with all its dependents. When expanded, therefore, it is, "I and my house."Simon and Levi have their reply. It justifies the retribution which has fallen on the Shekemites for this and all their other crimes. But it does not justify the executioners for taking the law into their own hands, or proceeding by fraud and indiscriminate slaughter. The employment of circumcision, too, which was the sign of the covenant of grace, as a means of deception, was a heinous aggravation of their offence.

Poole: Gen 34:31

Shall we express no more resentment of this abominable abuse of our sister, than if she had been some common harlot, whose abuse no man either regardeth or revengeth? Thus they excuse one fault by committing another, and defend themselves by accusing their father of stupidity, and insensibleness of so great an indignity and injury.

Haydock: Gen 34:31

Should they, &c. This answer, full of insolence, to a father who was as much hurt by the indignity offered to Dina as they could be, heightens their crime. Sichem was the only one among the citizens really guilty, unless perhaps some of his servants might have given him assistance; and Hemor, the king, might contract some stain by not causing a better police to be observed, and by not punishing his son with greater severity, and not sending Dina home, &c. But why are the harmless citizens to be involved in ruin? unless Quicquid delirant Reges, plectuntur Achivi. (Haydock)

Procopius says Hemor also abused Dina; but the plural is here used for the singular, and this author builds upon a false supposition. Calmet)

Gill: Gen 34:31

And they said,.... Simeon and Levi, in a very pert and unseemly manner:

should he deal with our sister as with an harlot? make a whore of her, and then keep her in his house as such? is this to be borne with? or should we take no more notice of his behaviour to our sister, or show no more regard to her than if she was a common prostitute, whom no man will defend or protect? so say the Targums of Jonathan and Jerusalem,"nor let Shechem the son of Hamor mock at us, or boast and say, as an harlot whom no man seeks after, or no man seeks to avenge her; so it is done by Dinah the daughter of Jacob:''they tacitly insinuate as if Jacob had not that regard for the honour of his daughter and family, and showed his resentment at the wicked behaviour of Shechem, as he ought to have done. It is observed that there is a letter in the word for "harlot" greater than usual, which may either denote the greatness of the sin of Shechem in dealing with Dinah as an harlot, or the great impudence and boldness of Jacob's sons, in their answer to him, and their audaciousness in justifying such baseness and cruelty they had been guilty of. The whole of this history, as related in this chapter, is given by Polyhistor out of Theodotus the poet ^q.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 34:31

¹ tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 34:1-31

1 Dinah is ravished by Shechem.

4 He sues to marry her.

13 The sons of Jacob offer the condition of circumcision to the Shechemites.

20 Hamor and Shechem persuade them to accept it.

25 The sons of Jacob upon that advantage slay them, and spoil their city.

30 Jacob reproves Simeon and Levi.

MHCC: Gen 34:20-31

The Shechemites submitted to the sacred rite, only to serve a turn, to please their prince, and to enrich themselves, and it was just with God to bring punishment upon them. As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. But Simeon and Levi were most unrighteous. Those who act wickedly, under the pretext of religion, are the worst enemies of the truth, and harden the hearts of many to destruction. The crimes of others form no excuse for us. Alas! how one sin leads on to another, and, like flames of fire, spread desolation in every direction! Foolish pleasures lead to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by other lawless actions. Were we to trace the history of unlawful commerce between the sexes, we should find it, more than any other sin, ending in blood.

Matthew Henry: Gen 34:25-31

Here, we have Simeon and Levi, two of Jacob's sons, young men not much above twenty years old, cutting the throats of the Shechemites, and thereby breaking the heart of their good father.

I. Here is the barbarous murder of the Shechemites. Jacob himself was used to the sheep-hook, but his sons had got swords by their sides, as if they had been the seed of Esau, who was to live by his sword; we have them here,

1. Slaying the inhabitants of Shechem - all the males, Hamor and Shechem particularly, with whom they had been treating in a friendly manner but the other day, yet with a design upon their lives. Some think that all Jacob's sons, when they wheedled the Shechemites to be circumcised, designed to take advantage of their soreness, and to rescue Dinah from among them; but that Simeon and Levi, not content with that, would themselves avenge the injury - and they did it with a witness. Now, (1.) It cannot be denied but that God was righteous in it. Had the Shechemites been circumcised in obedience to any command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to serve a turn, to please their prince and to enrich themselves, it was just with God to bring this upon them. Note, As nothing secures us better than true religion, so nothing exposes us more than religion only pretended to. (2.) But Simeon and Levi were most unrighteous. [1.] It was true that Shechem had wrought folly against Israel, in defiling Dinah; but it ought to have been considered how far Dinah herself had been accessory to it. Had Shechem abused her in her own mother's tent, it would have been another matter; but she went upon his ground, and perhaps by her indecent carriage had struck the spark which began the fire: when we are severe upon the sinner we ought to consider who was the tempter. [2.] It was true that Shechem had done ill; but he was endeavouring to atone for it, and was as honest and honourable, ex post facto - after the deed, as the case would admit: it was not the case of the Levite's concubine that was abused to death; nor does he justify what he has done, but courts a reconciliation upon any terms. [3.] It was true that Shechem had done ill; but what was that to all the Shechemites? Does one man sin, and will they be wroth with all the town? Must the innocent fall with the guilty? This was barbarous indeed. [4.] But that which above all aggravated the cruelty was the most perfidious treachery that was in it. The Shechemites had submitted to their conditions, and had done that upon which they had promised to become one people with them (Gen 34:16); yet they act as sworn enemies to those to whom they had lately become sworn friends, making as light of their covenant as they did of the laws of humanity. And are these the sons of Israel? Cursed be their anger, for it was fierce. [5.] This also added to the crime, that they made a holy ordinance of God subservient to their wicked design, so making that odious; as if it were not enough for them to shame themselves and their family, they bring a reproach upon that honourable badge of their religion; justly would it be called a bloody ordinance.

2. Seizing the prey of Shechem, and plundering the town. They rescued Dinah (Gen 34:26), and, if that was all they came for, they might have done that without blood, as appears by their own showing (Gen 34:17); but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet it is intimated that others of the sons of Jacob came upon the slain and spoiled the city (Gen 34:27), and so became accessory to the murder. In them it was manifest injustice; yet here we may observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the penance of circumcision, upon this principle, Shall not their cattle and their substance be ours? (Gen 34:23), and see what was the issue; instead of making themselves masters of the wealth of Jacob's family, Jacob's family become masters of their wealth. Note, Those who unjustly grasp at that which is another's justly lose that which is their own.

II. Here is Jacob's resentment of this bloody deed of Simeon and Levi, Gen 34:30. Two things he bitterly complains of: - 1. The reproach they had brought upon him thereby: You have troubled me, put me into a disorder, for you have made me to stink among the inhabitants of the land, that is, "You have rendered me and my family odious among them. What will they say of us and our religion? We shall be looked upon as the most perfidious barbarous people in the world."Note, The gross misconduct of wicked children is the grief and shame of their godly parents. Children should be the joy of their parents; but wicked children are their trouble, sadden their hearts, break their spirits, and make them go mourning from day to day. Children should be an ornament to their parents; but wicked children are their reproach, and are as dead flies in the pot of ointment: but let such children know that, if they repent not, the grief they have caused to their parents, and the damage religion has sustained in its reputation through them, will come into the account and be reckoned for. 2. The ruin they had exposed him to. What could be expected, but that the Canaanites, who were numerous and formidable, would confederate against him, and he and his little family would become an easy prey to them? I shall be destroyed, I and my house. If all the Shechemites must be destroyed for the offence of one, why not all the Israelites for the offence of two? Jacob knew indeed that God had promised to preserve and perpetuate his house; but he might justly fear that these vile practices of his children would amount to a forfeiture, and cut off the entail. Note, When sin is in the house, there is reason to fear ruin at the door. The tender parents foresee those bad consequences of sin which the wicked children have no dread of. One would think this should have made them to relent, and they should have humbled themselves to their good father, and begged his pardon; but, instead of this, they justify themselves, and give him this insolent reply, Should he deal with our sister as with a harlot? No, he should not; but, if he do, must they be their own avengers? Will nothing less than so many lives, and the ruin of a whole city, serve to atone for an abuse done to one foolish girl? By their question they tacitly reflect upon their father, as if he would have been content to let them deal with his daughter as with a harlot. Note, It is common for those who run into one extreme to reproach and censure those who keep the mean as if they ran into the other. Those who condemn the rigour of revenge shall be misrepresented, as if they countenanced and justified the offence.

Keil-Delitzsch: Gen 34:30-31

Jacob reproved the originators of this act most severely for their wickedness: " Ye have brought me into trouble ( conturbare ), to make me stink (an abomination) among the inhabitants of the land;...and yet I (with my attendants) am a company that can be numbered (lit., people of number, easily numbered, a small band, Deu 4:27, cf. Isa 10:19); and if they gather together against me, they will slay me, "etc. If Jacob laid stress simply upon the consequences which this crime was likely to bring upon himself and his house, the reason was, that this was the view most adapted to make an impression upon his sons. For his last words concerning Simeon and Levi (Gen 49:5-7) are a sufficient proof that the wickedness of their conduct was also an object of deep abhorrence. And his fear was not groundless. Only God in His mercy averted all the evil consequences from Jacob and his house (Gen 35:5-6). But his sons answered, " Are they to treat our sister like a harlot? " עשׂה : as in Lev 16:15, etc. Their indignation was justifiable enough; and their seeking revenge, as Absalom avenged the violation of his sister on Amnon (2Sa 13:22.), was in accordance with the habits of nomadic tribes. In this way, for example, seduction is still punished by death among the Arabs, and the punishment is generally inflicted by the brothers (cf. Niebuhr, Arab . p. 39; Burckhardt, Syr . p. 361, and Beduinen, p. 89, 224-5). In addition to this, Jacob's sons looked upon the matter not merely as a violation of their sister's chastity, but as a crime against the peculiar vocation of their tribe. But for all that, the deception they practised, the abuse of the covenant sign of circumcision as a means of gratifying their revenge, and the extension of that revenge to the whole town, together with the plundering of the slain, were crimes deserving of the strongest reprobation. The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin. This event "shows us in type all the errors into which the belief in the pre-eminence of Israel was sure to lead in the course of history, whenever that belief was rudely held by men of carnal minds"( O. v. Gerlach ).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 34:1-31

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

After Shechem the Canaanite raped Dinah, Simeon and Levi gained revenge by deceiving the Shechemites into being circumcised as the condition for Dinah's marriage. Then they murdered the incapacitated men of the city.

"The story is a tangled skein of good and evil, as are all the patriarchal narratives."⁷⁵⁴

Dinah must have been a teenager at this time.⁷⁵⁵

34:1-17 Moses used the name "Israel" here for the first time as a reference to God's chosen people (v. 7). The family of Jacob had a special relationship to God by divine calling reflected in the name "Israel" (prince with God). Therefore Shechem's act was a specially "disgraceful thing" having been committed against a member of the family with the unique vocation (cf. Deut. 22:21; Josh. 7:15; Judg. 20:10; 2 Sam. 13:2; et al.).

"What had happened to Dinah was considered by Jacob's family to be of the same nature as what later was known as a disgraceful thing in Israel' [i.e., rape]."⁷⁵⁶

As was customary in their culture, Jacob's sons took an active part in approving their sister's marriage (v. 13; cf. 24:50). They were correct in opposing the end in view: the mixing of the chosen seed with the seed of the Canaanites. Yet they were wrong in adopting the means they selected to achieve their end. In their deception they show themselves to be "chips off the old block," Jacob.

"Marriage was always preceded by betrothal, in which the bridegroom's family paid a mhd marriage present' to the bride's family (1 Sam 18:25). In cases of premarital intercourse, this still had to be paid to legitimize the union, and the girl's father was allowed to fix the size of the marriage present (Exod 22:15-16 [16-17]; limited by Deut 22:29 to a maximum of fifty shekels). . . . Here it seems likely that Shechem is offering both a marriage present' to Jacob and a gift' to Dinah."⁷⁵⁷

34:18-31 We can explain the agreement of the men of the city, including Hamor and Shechem (v. 18), to undergo circumcision. Other nations besides Jacob's family practiced this rite at this time as an act of consecration.⁷⁵⁸ Jacob was not suggesting that these men convert from one religion to another.⁷⁵⁹ Normally circumcision was practiced on adults rather than on infants before God told Abraham to circumcise the infants born in his family (17:12-14).

It was "sometimes an initiation into marriageable status."⁷⁶⁰

Dinah, Simeon, and Levi were the children of Jacob and Leah, the unloved wife (v. 25). Simeon and Levi doubtless felt closer to Dinah than some of her other half-brothers did for this reason. Perhaps Jacob's indifference to Dinah's plight, evidenced by his lack of action, prompted the violent overreaction of her brothers.⁷⁶¹

While Simeon and Levi took the lead in this atrocity, all of Jacob's sons evidently participated with them in the looting of the city (v. 27; cf. vv. 28-29).

Jacob's distress arose because of two facts (v. 30). His sons had committed murder and robbery, and his family had now broken a covenant, a very serious act in their society.

"It is ironic to hear Jacob venting his disgust over Simeon's and Levi's failure to honor their word, especially in terms of its potential consequence for Jacob, for he had done exactly that on more than one occasion."⁷⁶²

Deception proceeded to murder and pillage. As a result of this sin Jacob passed over Simeon and Levi for the primary blessing (49:5-7). It went to Judah instead.

"The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin."⁷⁶³

"Of course, fear is natural in such a situation, but the reasons Jacob gives for damning his sons betray him. He does not condemn them for the massacre, for abusing the rite of circumcision, or even for breach of contract. Rather, he protests that the consequences of their action have made him unpopular. Nor does he seem worried by his daughter's rape or the prospect of intermarriage with the Canaanites. He is only concerned for his own skin."⁷⁶⁴

It is interesting that Simeon and Levi referred to Dinah as "our sister" (v. 31) rather than as Jacob's daughter, which would have been appropriate in addressing Jacob. This implies that since Jacob had not showed enough concern for Dinah her blood brothers felt compelled to act in her defense.

The significance of this chapter is fourfold at least.

1. It explains why Jacob passed over Simeon and Levi for the special blessing.

2. It shows the importance of keeping the chosen seed separate from the Canaanites.⁷⁶⁵

"The law [of Moses] said that Israel was not to intermarry with the Canaanites or make treaties with them but was to destroy them because they posed such a threat. This passage provides part of the rationale for such laws, for it describes how immoral Canaanites defiled Israel by sexual contact and attempted to marry for the purpose of swallowing up Israel."⁷⁶⁶

"People who live on the borderland between church and world are like those who lived in the old days on the borders between England and Scotland--they are never safe."⁷⁶⁷

3. It gives a reason for the sanctification of Jacob's household that follows (35:2-4).

4. It demonstrates the sovereign control of God.

"While the story in this chapter operates at a level of family honor and the brothers' concern for their ravaged sister, the story nevertheless also carries along the theme that runs so clearly through the Jacob narratives, namely, that God works through and often in spite of the limited self-serving plans of human beings. The writer's purpose is not to approve these human plans and schemes but to show how God, in his sovereign grace, could still achieve his purpose through them."⁷⁶⁸

Younger zealots such as Simeon and Levi may bring reproach on God's covenant through their misguided zeal. This may happen when spiritual leaders such as Jacob are indifferent to pagan defilement and fail to act decisively against it.⁷⁶⁹

". . . this story shows Jacob's old nature reasserting itself, a man whose moral principles are weak, who is fearful of standing up for right when it may cost him dearly, who doubts God's power to protect, and who allows hatred to divide him from his children just as it had divided him from his brother."⁷⁷⁰

Many believers bring the wrath of unbelievers on themselves and on other believers by their ungodly behavior, as Jacob, Simeon, and Levi did.

Guzik: Gen 34:1-31

Genesis 34 - Simeon and Levi Massacre Shechem

A. The rape of Dinah.

1. (1-4) A local prince violates Dinah and then wants to marry her.

Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her and lay with her, and violated her. His soul was strongly attracted to Dinah the daughter of Jacob, and he loved the young woman and spoke kindly to the young woman. So Shechem spoke to his father Hamor, saying, "Get me this young woman as a wife."

a. Now Dinah the daughter of Leah: This chapter contains one of the most shameful incidents in Israel's history. Leupold's homiletical suggestions on the chapter give us an idea of this: "We may well wonder if any man who had proper discernment ever drew a text from this chapter . . . It is rightly evaluated by the more mature mind and could be treated to advantage before a men's Bible class. But we cannot venture to offer homiletical suggestions for its treatment."

i. When the Bible shows its leaders and heroes in such terrible, stark truth, we can know for sure that it is a book from God. Men don't write about themselves and their ancestors like this.

b. Went out to see the daughters of the land: Remember, Jacob brought his family to a place God didn't really want them to be. It seems God directed him to return to Bethel (Genesis 31:13), and his time spent in the city of Shechem did much harm to his family.

i. Jacob chose a place to live for all the wrong reasons. He wanted to be close to the city (Genesis 33:18), though the city was ungodly. God called him to Bethel. Jacob's poor choice of a place to live left his family open to ungodly influence.

c. Went out to see the daughters of the land: Dinah's desire to do this understandable but unwise. It is obvious Jacob did not make sure she was properly supervised. To allow her to socialize unsupervised in a pagan town was a real failure on the part of Jacob and Leah.

i. "Unattached young women were considered fair game in cities of the time, in which promiscuity was not only common but, in fact, a part of the very religious system itself." (Morris)

ii. "This occurrence serves to illustrate the low standard of morals prevalent among the Canaanites. Any unattended female could be raped, and in the transactions that ensue neither father nor son feel the need of apologizing for or excusing what had been committed." (Leupold)

iii. But try telling this to a teenager like Dinah! Teenagers often want it all, and they want it now. It is almost impossible for them to see the benefits of waiting for certain things until they are more mature.

iv. A way this difficulty has been measured has been called the marshmallow test. A researcher gives this choice to a four-year-old: "I am leaving for a few minutes to run an errand, and you can have this marshmallow while I am gone, but if you wait until I return, you can have two marshmallows." Researchers at Stanford did this test in the 1960's, and a dozen years later they found the kids who grabbed the single marshmallow tended to be more troubled as adolescents. The one-marshmallow kids also scored an average of 210 points less on SAT tests. Learning to delay gratification is important!

d. Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her and lay with her: Jacob's lack of attention and protection was partially at fault in this tragedy. His own compromise made him less able to stand up to his own children and guide them as he should.

i. Jacob's children knew he told his brother Esau he would go south with him, but Jacob went north instead. They picked up on this and other areas of compromise and used them to justify their own compromise.

e. He took her and lay with her, and violated her: As for the young man named Shechem, his soul was strongly attracted to Dinah and he even spoke kindly to her. Yet we cannot say he loved her, because he violated her.

i. It was a soulish love Shechem had for Dinah, not a spiritual or godly love. He loved her for what she could be and give to him, not for what he could be and give to her. His heart is shown in the words get me this young woman as a wife. It was a soulish "get me" kind of love.

ii. It is possible for a man to be attracted to a woman and to show kindness to her for reasons having nothing or little to do with love. In their desire to connect romantically with a man, women often forget this.

2. (5-7) Jacob's lack of outrage; the anger of Simeon and Levi.

And Jacob heard that he had defiled Dinah his daughter. Now his sons were with his livestock in the field; so Jacob held his peace until they came. Then Hamor the father of Shechem went out to Jacob to speak with him. And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he had done a disgraceful thing in Israel by lying with Jacob's daughter, a thing which ought not to be done.

a. Jacob held his peace until they came: Jacob shows a distinct lack of outrage here. He seemed to take the defilement of his only daughter easily. His refusal to do what is right in regard to his family will encourage two of his sons to do something, something ungodly in response.

i. When God-appointed heads do not take appropriate leadership, it creates a void, which is often filled sinfully.

b. The sons of Jacob . . . and the men were grieved and very angry: In this culture, the brothers had a greater responsibility to protect their sister than the father. They will "protect" Dinah's honor in unwise and sinful ways.

3. (8-12) Hamor and Shechem seek to arrange the marriage of Dinah.

But Hamor spoke with them, saying, "The soul of my son Shechem longs for your daughter. Please give her to him as a wife. And make marriages with us; give your daughters to us, and take our daughters to yourselves. So you shall dwell with us, and the land shall be before you. Dwell and trade in it, and acquire possessions for yourselves in it." Then Shechem said to her father and her brothers, "Let me find favor in your eyes, and whatever you say to me I will give. Ask me ever so much dowry and gift, and I will give according to what you say to me; but give me the young woman as a wife."

a. Make marriages with us; give your daughters to us, and take our daughters to yourselves: This was a dangerous challenge to Jacob and his family. Irresponsible intermarriage with the Canaanites could prove especially harmful for this family with such a destiny in God's redemptive plan.

b. Whatever you say to me I will give: Hamor and Shechem probably thought themselves generous. But their manner of negotiating the arrangement of the marriage insulted Dinah and her family even more with a "just name your price" attitude. They acted as if money and marriage could make her disgrace go away.

4. (13-17) The counteroffer of Simeon and Levi: all the men of the city of Shechem should be circumcised.

But the sons of Jacob answered Shechem and Hamor his father, and spoke deceitfully, because he had defiled Dinah their sister. And they said to them, "We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a reproach to us. But on this condition we will consent to you: If you will become as we are, if every male of you is circumcised, then we will give our daughters to you, and we will take your daughters to us; and we will dwell with you, and we will become one people. But if you will not heed us and be circumcised, then we will take our daughter and be gone."

a. If every male of you is circumcised, then we will give our daughters to you: Hamor and Shechem agreed to such an extremem demand because because circumcision was not only practiced among the Israelites - other ancient peoples also had the practice. Therefore they knew of the practice from the rituals of other nations.

b. For that would be a reproach to us: Simeon and Levi have evil intention in this plan. Yet they cover it up with spiritual words, and used Dinah as a cover for their intended evil.

i. They felt justified because the men of Shechem treated their sister as a prostitute (Genesis 34:31), but they prostituted the sign of God's covenant for their own murderous purpose.

5. (18-24) Hamor and Shechem convince the men of the city to go along with the plan.

And their words pleased Hamor and Shechem, Hamor's son. So the young man did not delay to do the thing, because he delighted in Jacob's daughter. He was more honorable than all the household of his father. And Hamor and Shechem his son came to the gate of their city, and spoke with the men of their city, saying: "These men are at peace with us. Therefore let them dwell in the land and trade in it. For indeed the land is large enough for them. Let us take their daughters to us as wives, and let us give them our daughters. Only on this condition will the men consent to dwell with us, to be one people: if every male among us is circumcised as they are circumcised. Will not their livestock, their property, and every animal of theirs be ours? Only let us consent to them, and they will dwell with us." And all who went out of the gate of his city heeded Hamor and Shechem his son; every male was circumcised, all who went out of the gate of his city.

a. Their words pleased Hamor and Shechem: Despite the obvious sacrifice involved, Hamor and Shechem were pleased with this plan. Beyond the obviously deep attraction Shechem has for Dinah, they were also undoubtedly pleased to begin to marry into a family so large, wealthy, and influential.

b. Will not their livestock, their property, and every animal of theirs be ours? It is amazing what men will do for both women and wealth. A whole city of men submits to circumcision so they can take their daughters to us as wives and take their livestock, property, and every animal of theirs.

B. Simeon and Levi destroy the city of Shechem.

1. (25) The massacre of the men of the city of Shechem.

Now it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah's brothers, each took his sword and came boldly upon the city and killed all the males.

a. When they were in pain . . . each took his sword and came boldly upon the city and killed all the males: This was not only a brutal, deceptive act, but it also disgraced God's covenant of circumcision. Surely, with this clever act of violent deception, Simeon and Levi showed themselves to be the children of Jacob from a bitter, competitive home environment.

i. In pain: "Crudely performed, circumcision could be quite incapacitating, particularly after two or three days." (Kidner)

b. Came boldly: "The boldness with which they executed their foul plan shows the hardness of their hearts." (Barnhouse)

2. (26-29) They rescue Dinah and plunder the city.

And they killed Hamor and Shechem his son with the edge of the sword, and took Dinah from Shechem's house, and went out. The sons of Jacob came upon the slain, and plundered the city, because their sister had been defiled. They took their sheep, their oxen, and their donkeys, what was in the city and what was in the field, and all their wealth. All their little ones and their wives they took captive; and they plundered even all that was in the houses.

a. They killed Hamor and Shechem his son with the edge of the sword: Certainly, they justified this murder and theft by saying they and their sister had been disgraced, but the punishment clearly does not fit the crime.

b. They plundered even all that was in the houses: Simeon and Levi probably thought God blessed their murderous plans with great success.

3. (30-31) Jacob's reaction.

Then Jacob said to Simeon and Levi, "You have troubled me by making me obnoxious among the inhabitants of the land, among the Canaanites and the Perizzites; and since I am few in number, they will gather themselves together against me and kill me. I shall be destroyed, my household and I." But they said, "Should he treat our sister like a harlot?"

a. You have troubled me by making me obnoxious: Sadly, Jacob is only concerned with himself. There is no concern for God's righteousness or the death and plunder of innocents. This is Jacob, not Israel in action.

i. "Jacob! You brought that trouble on yourself. You passed your own deceitful nature into your boys. You set them a constant example of guile. They heard you lie to Esau at Peniel and start northwest after he went southeast. They saw your interest in the fat pastures when you pitched your tent in Shechem. You said nothing when Dinah was violated . . . Talk to God about your own sin before talking to these boys about theirs." (Barnhouse)

b. Should he treat our sister like a harlot? Simeon and Levi were correct that Dinah had been treated like a harlot. Yet, their reaction was certainly ungodly.

i. When Jacob was about to die, he prophesied over each of his 12 sons. This is what he said about Simeon and Levi: Simeon and Levi are brothers; instruments of cruelty are in their dwelling place. Let not my soul enter their council; let not my honor be united to their assembly; for in their anger they slew a man, and in their self-will they hamstrung an ox. Cursed be their anger, for it is fierce; and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel. (Genesis 49:5-7) He saw Simeon and Levi for who they were, but he rebuked them far too late.

ii. The prophetic word of God through Jacob proved true. God did in fact both divide the tribes of Simeon and Levi, and scatter them among Israel. But, significantly, the way it happened for each tribe was different. The tribe of Simeon, because of their lack of faithfulness, was effectively dissolved as a tribe, and the tribe of Simeon was absorbed into the tribal area of Judah. The tribe of Levi was also scattered, but because of the faithfulness of this tribe during the rebellion of the golden calf (Exodus 32:26-28), the tribe was scattered as a blessing throughout the whole nation of Israel. Both were scattered, but one as a blessing and the other as curse.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 34 (Chapter Introduction)

Overview

Gen 34:1, Dinah is ravished by Shechem; Gen 34:4, He sues to marry her; Gen 34:13, The sons of Jacob offer the condition of circumcision to the Shechemites; Gen 34:20, Hamor and Shechem persuade them to accept it; Gen 34:25, The sons of Jacob upon that advantage slay them, and spoil their city; Gen 34:30, Jacob reproves Simeon and Levi.

Poole: Genesis 34 (Chapter Introduction)

CHAPTER 34

Dinah going forth to see the daughters of the country, is abused and defiled by Shechem, son of Hamor, Gen 34:1,2 ; who loves her, Gen 34:3 ; desires to marry her, Gen 34:4 . Jacob hears it, Gen 34:5 . Hamor treats with Jacob and his sons, Gen 34:6-12 . They answered him deceitfullly, making a condition that all the males of the Shechemites should be circumcised, Gen 34:13-17 . They and their citizens consent to it, Gen 34:18-23 ; are circumcised, and, when sore, surprised and murdered by Simeon and Levi; the city is plundered by Jacob’ s sons; the women and children are carried away captive, Gen 34:24-29 . Jacob is exceedingly troubled and afraid, Gen 34:30 . They justify themselves, Gen 34:31 .

cir. 1732 From her father’ s house into the city, out of curiosity, there being then, as Josephus reports, a great concourse of people to a feast. Thus she put herself out of her father’ s protection, and merely out of a vain humour exposed both herself and others to temptation; which was the worse, because it was amongst them that had no fear of God to restrain them from the most enormous crimes. She was now fourteen or fifteen years old.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 34 (Chapter Introduction)

(v. 1-19) Dinah defiled by Shechem.

(Gen 34:20-31) The Shechemites murdered by Simeon and Levi.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 34 (Chapter Introduction)

At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us may prove our greatest vexation, and we may meet with the greatest crosses in those things of which we said, " This same shall comfort us." 2. The common griefs of good people. Jacob's children were circumcised, were well taught, and prayed for, and had very good examples set them; yet some of them proved very untoward. " The race is not to the swift, nor the battle to the strong." Grace does not run in the blood, and yet the interrupting of the entail of grace does not cut off the entail of profession and visible church-privileges: nay, Jacob's sons, though they were his grief in some things, yet were all taken into covenant with God. In this chapter we have, I. Dinah debauched (Gen 34:1-5). II. A treaty of marriage between her and Shechem who had defiled her (Gen 34:6-19). III. The circumcision of the Shechemites, pursuant to that treaty (Gen 34:20-24). IV. The perfidious and bloody revenge which Simeon and Levi took upon them (Gen 34:25-31.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. Text and Texture. New York: Schocken, 1979.

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 34 (Chapter Introduction)

INTRODUCTION TO GENESIS 34

This chapter gives an account of the ravishment of Dinah by Shechem, Gen 34:1; of his father Hamor and him treating with Jacob and his sons about the marriage of her, Gen 34:6; of the condition proposed by Jacob's sons, circumcision of all the males in Shechem, which was agreed to by Shechem and his father, Gen 34:13; of the men of Shechem being persuaded to yield to it, Gen 34:20; and of the destruction of them on the third day by Simeon and Levi, and of the plunder of their city and field, and of the captivity of their wives and children by Jacob's sons, which gave Jacob great offence, and in which they justified themselves, Gen 34:25.