Genesis 34

Romans 9:10–13 CSB

And not only that, but Rebekah conceived children through one man, our father Isaac. For though her sons had not been born yet or done anything good or bad, so that God’s purpose according to election might stand—not from works but from the one who calls—she was told, The older will serve the younger. As it is written: I have loved Jacob, but I have hated Esau.

THE BINDING OF ISAAC

This chapter introduces 2 important concepts:

Substitutionary atonement (dying in the place of another to make things right)

Belief in the resurrection after death

Exodus 20:16 (CSB)

Do not give false testimony against your neighbor.

Remember that Genesis is building up to the rest of the Torah, which builds to Jesus. Abraham’s family is one of liars…so no surprise that not giving false testimony is a top ten commandment.

Christian Standard Bible (Chapter 20)

Do not misuse the name of the LORD your God, because the LORD will not leave anyone unpunished who misuses his name.

In the previous chapter, we saw Jacob’s name is a wordplay on “heel”, since he was grabbing Esau’s heel when they were born (perhaps to stop him from being born first). As adults, Jacob buy’s Esau’s birthright (inheritance, clan leadership, etc.) for some lentil stew. Jacob is about to deceive his father, but deception is embedded in their family makeup.

Jacob’s (Ya’aqob) name is a play on heel (aqeb) and cheat (aqab). Jacob is called a cheater by Esau later on. The name Jacob probably is related to the phrase “God Protects” (Ya’qabal’el), and God does indeed protect Jacob. God will ultimately change his name to Israel (meaning “God struggles’).

Christian Standard Bible (Chapter 25)

But the children inside her struggled with each other, and she said, “Why is this happening to me?” So she went to inquire of the LORD. 23 And the LORD said to her:Two nations are in your womb;two peoples will come from you and be separated.One people will be stronger than the other,and the older will serve the younger.

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Has there always been a struggle between science and religion?

What ridiculous things have envy led you to do? What about that one coworker?

Are there moral lies?

Is hard work rewarded? Should it be?

Do life events change our personality?

Rachel; meaning “ewe”. Younger daughter of Laban. Second and favorite wife of Jacob. Mother of Joseph and Benjamin. One of the two matriarchs of Israel, along with her older sister Leah. Like her grandmother-in-law, Sarah, she is barren and jealous of another woman. Like her mother-in-law Rebekah, she is barren and a trickster. Rebekah asks the Lord for death during her pregnancy, and Rachel dies in pregnancy. Rachael is a pagan, loved by Jacob, while her sister Leah honors the Lord and is not loved by Jacob.

Leah, meaning “gazelle.” Older daughter of Laban and Jacob’s first wife. Leah bore six sons to Jacob (Reuben, Simeon, Levi, Judah, Issachar, Zebulun) and a daughter (Dinah). Her handmaid, Zilpah, bore two sons to Jacob (Gad, Asher), which by the law of that day were officially Leah’s. When Jacob returned to Palestine from Padan-Aram, Leah and her children were placed in front of Rachel and Joseph, evidently to absorb any violence from Esau, Jacob’s brother. This is indicative of the less-favored status of Leah to Rachel. Leah died in Palestine and was buried in the cave at Machpelah, where lay the remains of Abraham, Isaac, and their wives.

The main theme of Genesis 30 is sibling conflict between Jacob’s wives Leah and Rachel, who compete for his love and children. Another theme is God’s blessing on Jacob and his family, who multiply in number and wealth despite human schemes and deception. A third theme is God’s sovereignty over human fertility and destiny, as He alone opens or closes a woman’s womb and fulfills His promises to Jacob.

Rachel is barren and envies her sister Leah, who has four sons with Jacob. She gives her servant Bilhah to Jacob as a surrogate mother and names the two sons she bears: Dan and Naphtali.

Leah stops having children and gives her servant Zilpah to Jacob as well. She names the two sons she bears: Gad and Asher.

Leah’s son Reuben finds some mandrakes, a plant believed to enhance fertility, and brings them to his mother. Rachel asks for some of them and Leah agrees in exchange for Jacob sleeping with her that night. Leah conceives two more sons, and a daughter: Dinah.

God remembers Rachel and opens her womb. She conceives a son and names him Joseph, meaning “may he add”.

The main theme of Genesis 31 is Jacob’s departure from Laban and his return to his homeland. The chapter details several conflicts between Jacob and Laban over Jacob’s wealth, Laban’s idols, and a covenant they make at Mizpah. The chapter also shows how God protects and guides Jacob throughout his journey.

Jacob left Laban for several reasons. First, he heard that Laban’s sons were envying him for his wealth and accusing him of taking their father’s property. Second, he noticed that Laban’s attitude toward him was not friendly anymore. Third, he felt that it was time to return to his homeland and build his own household. Fourth, he received a command from God to go back to the land of his fathers and his relatives with a promise of God’s presence.

When do you not trust a handshake?

Have you ever lied about your period?

When do the bonds of family overcome family rivalry?

When God blesses you, are you upset that it took so long and you worked so hard?

Genesis 11:27–50:26 11. Dinah, Deception, and Strife with the Hivites (34:1–31)

At this point forward, Genesis turns its attention to Jacob’s sons, the progenitors of Israel’s twelve tribes. After the tension of the Jacob-Esau struggle was alleviated in chap. 33’s account of the twin’s pacification, the author sets out to demonstrate the seedy character of Jacob’s descendants, raising the specter that the promises are again in peril. In the context of the Joseph narrative (chaps. 37–50), chap. 34 provides for the author’s goal of demonstrating the surpassing grace of the Lord, whose redemptive purposes survive the moral failures of the nation’s fathers. The purpose to bless the patriarchal family was not cancelled by the villainous behavior of Jacob’s sons. We will discover in the Joseph narrative that the brothers’ Egyptian descent was the divinely designated antidote to the brothers’ evil behavior (42:28; 44:16; 45:5–9; 50:17–20). The brothers will undergo moral reclamation that results in the family’s reconciliation (chaps. 42–44).

Genesis 12–50 The Purpose of Genesis 34

Some consider the chapter another warning to the Israelites about the dangerous ramifications of intermarriage or alliance with the Canaanites (Westermann 1985, 544).

Genesis 12–50 The Purpose of Genesis 34

Others say it portrays another threat to the survival of Abraham’s descendants

Genesis 12–50 The Purpose of Genesis 34

And yet others emphasize how it demonstrates God’s ability to superintend the failures of His people and fulfill His promises

Genesis 12–50 The Purpose of Genesis 34

Brueggemann (1982, 279–80) thinks the story forced Israel to grapple with the difficult issues associated with living in the same space with people of different beliefs and values: “It speaks about the convergence of elemental passion, economic advantage, religious scruple, and ecumenical vision.” The people had to decide how they should best live in the tension.

Genesis 12–50 The Purpose of Genesis 34

Mathews (2005, 576–78) says the author of Genesis uses this story “to demonstrate the seedy character of Jacob’s descendants” and introduce the question of their survival in the land. It also reflects God’s grace and shows how His purposes survive the failures of people. He also compares and contrasts the behavior of Jacob’s sons with that of the patriarchs when they interacted with the Canaanites (Gen 12:10–13:1; 23; 33:18–19). Mathews also provides a helpful overview of the history of interpretation of Gen 34.

Genesis 12–50 The Purpose of Genesis 34

Ross (2008, 198) considers the account to have been a “stern warning” to Israel about the dangerous effects of dealing with Canaanites. It also reminded them of the importance of honoring the sacred covenant (and circumcision) and not using it for deception. Further, the portrayal of Simeon and Levi foreshadows tribal conflicts of a later period.

Genesis 12–50 The Purpose of Genesis 34

Sarna (1989, 233) contends that the purpose of the account is to highlight the sexual depravity of the Canaanites, a recurring theme in Genesis (compare Gen 12:10–20; 19:1–29; 26:6–11).

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Genesis 12–50 The Purpose of Genesis 34

Skinner (1910, 421–22) argues the Gen 34 reflects an incident associated with the settlement of Hebrew clans among the tribes of Canaan. It accounts for the dissolution of the tribes of Simeon and Levi and explains the Hebrew conquest of Shechem. The name Dinah may represent a weak clan that the tribe of Hamor threatened to absorb.

Genesis 12–50 The Purpose of Genesis 34

Walton (2001, 634–35) discusses how Gen 34 continues themes already established in Genesis: obstacles to the survival of the promised seed; sons repeating the sins of their fathers; deception and double-crossing. He contends it fits in its immediate context both chronologically and literarily. The brothers’ question in Gen 34:31 sets up Gen 35 and makes us wonder if Jacob himself has been treating God like a prostitute—acting as if His “favors” are for sale.

Genesis 11:27–50:26 11. Dinah, Deception, and Strife with the Hivites (34:1–31)

We also recall Abraham’s honorable dealing with the Hittites when he purchased the family’s burial site at Machpelah (chap. 23). Jacob entered into a similar agreement with the Hivites (33:18–19), acquiring property where Joseph’s mummified body was finally buried (Josh 24:32; Acts 7:16). This we assume occurred early in Jacob’s arrival and explains why the Hivites trusted Jacob’s sons in their negotiations (34:21).

Genesis 11:27–50:26 11. Dinah, Deception, and Strife with the Hivites (34:1–31)

Whereas the ritual of circumcision symbolized life and blessing for Abraham’s seed and ultimately the nations (chap. 17), the sons of Jacob employ it for revenge and death against the nation(s). In effect chap. 34 exhibits again the jeopardy that the promises are subject to, despite the return of Jacob to the land.

Genesis 33 describes the meeting between Esau and Jacob after Jacob’s return from Paddan-aram. Jacob had fled from Esau many years ago because he had deceived him and taken his birthright and blessing. Jacob was afraid that Esau would harm him and his family, so he prepared a generous gift of livestock for him and arranged his household in order of priority, with Rachel and Joseph at the rear. He also prayed to God for protection and guidance.

As Jacob saw Esau approaching with 400 men, he bowed down seven times before him as a sign of respect and submission. To his surprise, Esau ran to meet him and embraced him, kissed him, and wept with him. Esau asked about Jacob’s family and accepted his gift after some persuasion. He also offered to accompany Jacob on his journey, but Jacob declined politely, saying that he needed to go at a slower pace because of his children and animals. Esau then returned to his home in Seir, while Jacob traveled to Succoth, where he built a house and shelters for his livestock. He later arrived safely at Shechem in Canaan, where he bought some land from the sons of Hamor and erected an altar to God.

The chapter shows how God answered Jacob’s prayer and changed Esau’s heart toward him. It also shows how Jacob fulfilled God’s promise to bring him back to Canaan. The chapter ends with Jacob worshiping God at Shechem under the name El-Elohe-Israel (God, the God of Israel).

Pious fraud is a term used to refer to a person who uses deceit to advance religious ends or belief or to attain what he considers a noble or good end. Have you seen it done?

Have your views about women in the Bible changed since the #MeToo movement?

Themes:

Sexual depravity of the Canaanites

Using the symbol to Abraham of blessing to the nations to kill the nations

The covenant promise is in jeopardy again

More deceit and double-crossing

New section showing the horrible behavior of Jacob’s sons that God will solve in Egypt

Genesis 34:1–4 CSB

Leah’s daughter Dinah, whom Leah bore to Jacob, went out to see some of the young women of the area. When Shechem—son of Hamor the Hivite, who was the region’s chieftain—saw her, he took her and raped her. He became infatuated with Jacob’s daughter Dinah. He loved the young girl and spoke tenderly to her. “Get me this girl as a wife,” he told his father.

Genesis 34:5–7 CSB

Jacob heard that Shechem had defiled his daughter Dinah, but since his sons were with his livestock in the field, he remained silent until they returned. Meanwhile, Shechem’s father Hamor came to speak with Jacob. Jacob’s sons returned from the field when they heard about the incident. They were deeply grieved and very angry, for Shechem had committed an outrage against Israel by raping Jacob’s daughter, and such a thing should not be done.

Genesis 34:8–12 CSB

Hamor said to Jacob’s sons, “My son Shechem has his heart set on your daughter. Please give her to him as a wife. Intermarry with us; give your daughters to us, and take our daughters for yourselves. Live with us. The land is before you. Settle here, move about, and acquire property in it.” Then Shechem said to Dinah’s father and brothers, “Grant me this favor, and I’ll give you whatever you say. Demand of me a high compensation and gift; I’ll give you whatever you ask me. Just give the girl to be my wife!”

Genesis 34:13–17 CSB

But Jacob’s sons answered Shechem and his father Hamor deceitfully because he had defiled their sister Dinah. “We cannot do this thing,” they said to them. “Giving our sister to an uncircumcised man is a disgrace to us. We will agree with you only on this condition: if all your males are circumcised as we are. Then we will give you our daughters, take your daughters for ourselves, live with you, and become one people. But if you will not listen to us and be circumcised, then we will take our daughter and go.”

Genesis 34:18–23 CSB

Their words seemed good to Hamor and his son Shechem. The young man did not delay doing this, because he was delighted with Jacob’s daughter. Now he was the most important in all his father’s family. So Hamor and his son Shechem went to the gate of their city and spoke to the men of their city. “These men are peaceful toward us,” they said. “Let them live in our land and move about in it, for indeed, the region is large enough for them. Let’s take their daughters as our wives and give our daughters to them. But the men will agree to live with us and be one people only on this condition: if all our men are circumcised as they are. Won’t their livestock, their possessions, and all their animals become ours? Only let’s agree with them, and they will live with us.”

Genesis 34:24–29 CSB

All the men who had come to the city gates listened to Hamor and his son Shechem, and all those men were circumcised. On the third day, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, took their swords, went into the unsuspecting city, and killed every male. They killed Hamor and his son Shechem with their swords, took Dinah from Shechem’s house, and went away. Jacob’s sons came to the slaughter and plundered the city because their sister had been defiled. They took their flocks, herds, donkeys, and whatever was in the city and in the field. They captured all their possessions, dependents, and wives and plundered everything in the houses.

Genesis 34:30–31 CSB

Then Jacob said to Simeon and Levi, “You have brought trouble on me, making me odious to the inhabitants of the land, the Canaanites and the Perizzites. We are few in number; if they unite against me and attack me, I and my household will be destroyed.” But they answered, “Should he treat our sister like a prostitute?”

gn35:1

Genesis 35:1 CSB

God said to Jacob, “Get up! Go to Bethel and settle there. Build an altar there to the God who appeared to you when you fled from your brother Esau.”

Genesis 49:5–7 CSB

Simeon and Levi are brothers; their knives are vicious weapons. May I never enter their council; may I never join their assembly. For in their anger they kill men, and on a whim they hamstring oxen. Their anger is cursed, for it is strong, and their fury, for it is cruel! I will disperse them throughout Jacob and scatter them throughout Israel.

What should Jacob have done?

What memorials do you put up?

Jacob wanted food, clothes, and family. What do you want from God?

Are there similarities between these verses and your life?

What did Esau want from his father? Could God have replaced it?

What did you want from your father?

What are you giving your children?

Where was God in this story?

Christian Standard Bible Chapter 11

By faith Isaac blessed Jacob and Esau concerning things to come.

How do I keep from becoming like Isaac?

What should have Rebekah done differently?

Why would God use this mess?

Applications

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