44 DINAH

Her pretense was to “see” what? To see how they dressed, and how they danced, and what was fashionable among them? She went to see, but that was not all, she also went to be seen. She went to see the daughters of the land, but, it may be, with some thoughts of the sons of the land too. It was wise for Paul to advise women in Titus 2:5 to stay home and keep their chastity. “. . . to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.” This visit cost Dinah her honor. She lost it to Shechem, “the ruler of the area” who evidently was also a slave to his own lusts. He took her and lay with her. The text uses the word “rape,” but the story line is not clear about the notion of a physically forced experience because she stayed in his home. We do not know if she was willing to stay there or not, though she was later  taken by her brothers from Shechem’s house. Great men think they may do anything; and some are more mischievous like untaught and ungoverned youth. See what came of Dinah’s curious visiting the community. Dinah went abroad to look about her; but, if she had looked about her with a careful godly attitude, perhaps with one of her brothers with her, she would not have fallen into this snare. Her problem was deeper than the sexual tryst; she was too adventurous. People move toward sin when they expose themselves to temptation or moral danger. Christian leader, warn the people on your staff, leadership team and those God has put in your care. After he had defiled her, Shechem sought to make her his wife. This was fair and commendable, as he made the best of what was bad; he evidently loved her and asked his father to make a match for him with her. But we do not see that he worshiped Jacob’s God.

Now to Jacob’s story. As soon as his children grew up they began to be a grief to him. Let not godly parents, that are lamenting the bad behavior of their children, think their case singular or uncommon. At first the stunned and disappointed Jacob held his peace as Psalms 39:1 & 2 suggests. “I said, ‘I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth while in the presence of the wicked.’ So I remained utterly silent, not even saying anything good. But my anguish increased.” As one astonished Jacob did not know what to say, maybe, he said nothing for fear of saying the wrong thing. He smothered his resentments, lest, if he had allowed them to break out, they should have carried him into saying hateful, unkind, vulgar or evil things he did not want to say. It seems he had come to rely somewhat on the opinions of his sons and evidently he would do nothing without them. Jacob needed to learn to rule his family well and teach his children obedience. Is there a leadership lesson here? Yes, Christian leaders are to be examples as 1 Timothy says, “He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)” Things usually do not go well when the authority of a parent is weak or lacking.

Jacob’s sons, when they heard of the injury done to Dinah, showed a very great resentment and were influenced perhaps rather by jealousy for the honor of their family than by a sense of virtue. Many are concerned at the shamefulness of sin who never take to heart the sinfulness of it. “Meanwhile, Jacob’s sons had come in from the fields as soon as they heard what had happened. They were shocked and furious, because Shechem had done an outrageous thing in Israel by sleeping with Jacob’s daughter—a thing that should not be done” (7). It is here called “an outrageous thing in Israel.” Uncleanness is an outrageous thing. Dinah is here called Jacob’s daughter, for warning to all the daughters of Israel, that they would not duplicate this outrageous, sad and horrible thing.

Hamor came to visit Jacob himself, but Jacob turns him over to his sons. In the agreement that follows it is a shame to say, the Canaanites were more honest than the Israelites. Hamor and Shechem fairly propose this match, in order, actually, to make a trade agreement. Shechem is deeply in love with Dinah; he will have her on any terms. His father not only consents, but asks for Dinah in Shechem’s behalf explaining the economic advantages that would result from the union of the families. He shows no jealousy toward Jacob, though Jacob was a stranger, but rather reveals an earnest desire to make an agreement with him and his family, making him a generous offer which he explains to the Shechemites like this: “Let them live in our land and trade in it; the land has plenty of room for them. . . . . Won’t their livestock, their property and all their other animals become ours? So let us agree to their terms, and they will settle among us.”

Jacob’s sons act deceitfully with a cunning plan. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob’s sons, pretending to insist on a religious agreement, mediate only revenge, and a strange and devious project they have to guarantee it—the Shechemites must be circumcised; not to make them holy, but to make them sore, that they might become easier victims of their swords. Had they been sincere in this and included conversion to the worship of God, their proposal might have had in it something commendable, for Israelites should not intermarry with Canaanites, the godly with ungodly. The interest we have in any persons, and our concern for them should motivate us to lovingly bring unbelievers to the forgiveness and practice of the Christian faith. He that wins souls is wise, but we must not, like Jacob’s sons, think it enough to persuade them to submit to the external ceremonies of our religion, but must convince them of its truth, reasonableness and effectiveness.

The intention of this circumcision was malicious, as appears in the latter part of the story; all they aimed at was to prepare the Shechemites for their day of slaughter. The reputation of Christianity is never more injured, nor are God’s sacraments more profaned, than when they are used like this to cover maliciousness. Furthermore, Jacob’s son’s did not have the authority to offer the seal of God’s covenant (circumcision) to these devoted Canaanites, who had no understanding of circumcision’s spiritual significance. They had no right to the seal of the promise that had no right to the promise. It is not right to take the children’s bread, and cast it to dogs, but Jacob’s sons used the children’s bread to kill the dogs; they used it for their own resentful purpose.

Hamor and Shechem gave consent themselves to be circumcised motivated not only by the strong desire they had to bring about this marriage, but, perhaps, also by the desire to be economically benefited from the financially blessed Jacob. This is not a far-fetched possibility if we consider what Zechariah 8:23 says: “This is what the Lord Almighty says: ‘In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, “Let us go with you, because we have heard that God is with you.’”” The Shechemites will embrace the religion of Jacob’s family in hopes of gaining for themselves some of the riches of that family. Even today there are many who equate gain and godliness and are more governed and influenced by their material  interest than by a sincere desire or love for God. God knows who are His and who are not.

Next in this drama we see Simeon and Levi, two of Jacob’s sons, young men not much above twenty years old, cutting the throats of the Shechemites and breaking the heart of their good father. Jacob was used to a shepherd’s staff, but his sons had swords by their sides, as if they had been the children of Esau, who was to live by his sword. Some think that all Jacob’s sons, when they tricked the Shechemites into being circumcised, planned to take advantage of their soreness to rescue Dinah; but that Simeon and Levi, not content with only that, themselves also physically avenged the injury. Had the Shechemites been circumcised in obedience to the gracious command of God, their circumcision would have been their protection; but when they submitted to that sacred rite only to please their prince and to enrich themselves, it was just with God to bring this on them.

It was true that Shechem had done a disgraceful thing in Israel by defiling Dinah, but it ought to be considered how far Dinah herself had been a partner in it. Had Shechem abused her in her own mother’s tent, it would have been another matter; but she went on his ground, and perhaps by her flirtatious behavior or dress had struck the spark which began the fire. When we are severe on the sinner we ought to consider who was the tempter. It was true that Shechem had done a bad thing, but he was trying to atone for it, and was honest and honorable after the deed. It was not the case of the Levite’s concubine who was abused to death; nor does Shechem justify what he did, but seeks a reconciliation on any terms. It was true that Shechem had done wrong, but what was that to all the other Shechemites? Does one man sin, and they will kill all the men in town? Must the innocent fall with the guilty? The Shechemites had submitted to the conditions Jacob’s sons proposed, and had done what they had promised to become one people with them, yet Simeon and Levi 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. Was this honorable? Are these the sons of Israel?

The sons of Jacob seize the prey of Shechem, and plunder the town. They rescued Dinah and, if that was all they came for, they might have done that without blood, but they aimed at the spoil; and, though Simeon and Levi only were the murderers, yet others participated in the plunder. “The sons of Jacob came upon the dead bodies and looted the city where their sister had been defiled.” We may, however, observe the righteousness of God. The Shechemites were willing to gratify the sons of Jacob by submitting to the pain of circumcision, saying “Won’t their livestock, their property and all their other animals become ours?” (23), but instead of making themselves masters of the wealth of Jacob’s family, Jacob’s family become masters of their wealth. Folks who unjustly grasp what belongs to another may lose what is their own.

Jacob has two complaints about what his sons did. “You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.” The first complaint is the reproach they had brought on him, “You have brought trouble on me.” What will they say of us and our God? We’ll be looked on as the most barbarous people in the world.” Misconduct of wicked children is the grief and shame of 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. 

The second complaint is the ruin to which they had exposed him. “. . . if they join forces against me and attack me, I and my household will be destroyed.” Parents foresee the bad consequences of sin which wicked children do not fear as they should. What could be expected, but that the numerous and formidable Canaanites would join together against him. He and his little family would be an easy prey to them? If all the Shechemites must be destroyed for the offense of one, Shechem, why not all Jacob’s family for the offense of two, Simeon and Levi? Jacob knew God had promised to protect and preserve his house; but he might justly fear the vile practices of his children would amount to a forfeiture that would cut off the blessings. When sin is in the house, there is reason to fear ruin at the door.

The sons of Jacob, however, have their perspective too and Jacob seems to have been silenced by their reply. They asked, “Should he have treated our sister like a prostitute?” (31) How could Jacob defend the Shechemites and appear to justify their offense?

Christian leader, tend to your family. Your public ministry success hinges to a great degree on your private family success.