mh_parser/vol_split/1 - Genesis/Chapter 34.xml

<div2 id="Gen.xxxv" n="xxxv" next="Gen.xxxvi" prev="Gen.xxxiv" progress="23.40%" title="Chapter XXXIV">
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<h2 id="Gen.xxxv-p0.1">G E N E S I S</h2>
<h3 id="Gen.xxxv-p0.2">CHAP. XXXIV.</h3>
<p class="intro" id="Gen.xxxv-p1">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, <scripRef id="Gen.xxxv-p1.1" osisRef="Bible:Gen.34.1-Gen.34.5" parsed="|Gen|34|1|34|5" passage="Ge 34:1-5">ver. 1-5</scripRef>. II. A treaty of marriage
between her and Shechem who had defiled her, <scripRef id="Gen.xxxv-p1.2" osisRef="Bible:Gen.34.6-Gen.34.19" parsed="|Gen|34|6|34|19" passage="Ge 34:6-19">ver. 6-19</scripRef>. III. The circumcision of the
Shechemites, pursuant to that treaty, <scripRef id="Gen.xxxv-p1.3" osisRef="Bible:Gen.34.20-Gen.34.24" parsed="|Gen|34|20|34|24" passage="Ge 34:20-24">ver. 20-24</scripRef>. IV. The perfidious and bloody
revenge which Simeon and Levi took upon them, <scripRef id="Gen.xxxv-p1.4" osisRef="Bible:Gen.34.25-Gen.34.31" parsed="|Gen|34|25|34|31" passage="Ge 34:25-31">ver. 25-31.</scripRef></p>
<scripCom id="Gen.xxxv-p1.5" osisRef="Bible:Gen.34" parsed="|Gen|34|0|0|0" passage="Ge 34" type="Commentary"/>
<scripCom id="Gen.xxxv-p1.6" osisRef="Bible:Gen.34.1-Gen.34.5" parsed="|Gen|34|1|34|5" passage="Ge 34:1-5" type="Commentary"/><div class="Commentary" id="Bible:Gen.34.1-Gen.34.5">
<h4 id="Gen.xxxv-p1.7">Dinah Dishonoured. (<span class="smallcaps" id="Gen.xxxv-p1.8">b. c.</span> 1732.)</h4>
<p class="passage" id="Gen.xxxv-p2">1 And Dinah the daughter of Leah, which she bare
unto Jacob, went out to see the daughters of the land.   2 And
when Shechem the son of Hamor the Hivite, prince of the country,
saw her, he took her, and lay with her, and defiled her.   3
And his soul clave unto Dinah the daughter of Jacob, and he loved
the damsel, and spake kindly unto the damsel.   4 And Shechem
spake unto his father Hamor, saying, Get me this damsel to wife.
  5 And Jacob heard that he had defiled Dinah his daughter:
now his sons were with his cattle in the field: and Jacob held his
peace until they were come.</p>
<p class="indent" id="Gen.xxxv-p3">Dinah was, for aught that appears, Jacob's
only daughter, and we may suppose her

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therefore the mother's fondling and the darling of the family, and
yet she proves neither a joy nor a credit to them; for those
children seldom prove either the best or the happiest that are most
indulged. She is reckoned now but fifteen or sixteen years of age
when she here occasioned so much mischief. Observe, 1. Her vain
curiosity, which exposed her. She went out, perhaps unknown to her
father, but by the connivance of her mother, <i>to see the
daughters of the land</i> (<scripRef id="Gen.xxxv-p3.1" osisRef="Bible:Gen.34.1" parsed="|Gen|34|1|0|0" passage="Ge 34:1"><i>v.</i>
1</scripRef>); probably it was at a ball, or on some public day.
Being an only daughter, she thought herself solitary at home,
having none of her own age and sex to converse with; and therefore
she must needs go abroad to divert herself, to keep off melancholy,
and to accomplish herself by conversation better than she could in
her father's tents. Note, It is a very good thing for children to
love home; it is parents' wisdom to make it easy to them, and
children's duty then to be easy in it. Her pretence was <i>to see
the daughters of the land,</i> to see how they dressed, and how
they danced, and what was fashionable among them. She went to
<i>see,</i> yet that was not all, she went to be <i>seen</i> too;
she went to see the daughters of the land, but, it may be, with
some thoughts of the sons of the land too. I doubt she went to get
an acquaintance with those Canaanites, and to learn their way.
Note, The pride and vanity of young people betray them into many
snares. 2. The loss of her honour by this means (<scripRef id="Gen.xxxv-p3.2" osisRef="Bible:Gen.34.2" parsed="|Gen|34|2|0|0" passage="Ge 34:2"><i>v.</i> 2</scripRef>): <i>Shechem, the prince of the
country,</i> but a slave to his own lusts, took her, and lay with
her, it should seem, not so much by force as by surprise. Note,
Great men think they may do any thing; and what more mischievous
than untaught and ungoverned youth? See what came of Dinah's
gadding: young women must learn to be <i>chaste, keepers at
home;</i> these properties are put together, <scripRef id="Gen.xxxv-p3.3" osisRef="Bible:Titus.2.5" parsed="|Titus|2|5|0|0" passage="Tit 2:5">Tit. ii. 5</scripRef>, for those that are not keepers at
home expose their chastity. Dinah went abroad to look about her;
but, if she had looked about her as she ought, she would not have
fallen into this snare. Note, The beginning of sin is as the
letting forth of water. How great a matter does a little fire
kindle! We should therefore carefully avoid all occasions of sin
and approaches to it. 3. The court Shechem made to her, after he
had defiled her. This was fair and commendable, and made the best
of what was bad; he loved her (not as Amnon, <scripRef id="Gen.xxxv-p3.4" osisRef="Bible:2Sam.13.15" parsed="|2Sam|13|15|0|0" passage="2Sa 13:15">2 Sam. xiii. 15</scripRef>), and he engaged his father
to make a match for him with her, <scripRef id="Gen.xxxv-p3.5" osisRef="Bible:Gen.34.4" parsed="|Gen|34|4|0|0" passage="Ge 34:4"><i>v.</i> 4</scripRef>. 4. The tidings brought to poor
Jacob, <scripRef id="Gen.xxxv-p3.6" osisRef="Bible:Gen.34.5" parsed="|Gen|34|5|0|0" passage="Ge 34:5"><i>v.</i> 5</scripRef>. As soon
as his children grew up they began to be a grief to him. Let not
godly parents, that are lamenting the miscarriages of their
children, think their case singular or unprecedented. The good man
<i>held his peace,</i> as one astonished, that knows not what to
say: or he said nothing, for fear of saying amiss, as David
(<scripRef id="Gen.xxxv-p3.7" osisRef="Bible:Ps.39.1-Ps.39.2" parsed="|Ps|39|1|39|2" passage="Ps 39:1,2">Ps. xxxix. 1, 2</scripRef>); he
smothered his resentments, lest, if he had suffered them to break
out, they should have transported him into any indecencies. Or, it
should seem, he had left the management of his affairs very much
(too much I doubt) to his sons, and he would do nothing without
them: or, at least, he knew they would make him uneasy if he did,
they having shown themselves, of late, upon all occasions, bold,
forward, and assuming. Note, Things never go well when the
authority of a parent runs low in a family. Let every man <i>bear
rule in his own house, and have his children in subjection with all
gravity.</i></p>
</div><scripCom id="Gen.xxxv-p3.8" osisRef="Bible:Gen.34.6-Gen.34.17" parsed="|Gen|34|6|34|17" passage="Ge 34:6-17" type="Commentary"/><div class="Commentary" id="Bible:Gen.34.6-Gen.34.17">
<h4 id="Gen.xxxv-p3.9">Treachery of Dinah's
Brethren. (<span class="smallcaps" id="Gen.xxxv-p3.10">b. c.</span> 1732.)</h4>
<p class="passage" id="Gen.xxxv-p4">6 And Hamor the father of Shechem went out unto
Jacob to commune with him.   7 And the sons of Jacob came out
of the field when they heard <i>it:</i> and the men were grieved,
and they were very wroth, because he had wrought folly in Israel in
lying with Jacob's daughter; which thing ought not to be done.
  8 And Hamor communed with them, saying, The soul of my son
Shechem longeth for your daughter: I pray you give her him to wife.
  9 And make ye marriages with us, <i>and</i> give your
daughters unto us, and take our daughters unto you.   10 And
ye shall dwell with us: and the land shall be before you; dwell and
trade ye therein, and get you possessions therein.   11 And
Shechem said unto her father and unto her brethren, Let me find
grace in your eyes, and what ye shall say unto me I will give.
  12 Ask me never so much dowry and gift, and I will give
according as ye shall say unto me: but give me the damsel to wife.
  13 And the sons of Jacob answered Shechem and Hamor his
father deceitfully, and said, because he had defiled Dinah their
sister:   14 And they said unto them, We cannot do this thing,
to give our sister to one that is uncircumcised; for that
<i>were</i> a reproach unto us:   15 But in this will we
consent unto you: If ye will be as we <i>be,</i> that every male of
you be circumcised;   16 Then will we give our daughters unto
you, and we will take your daughters to us, and we will dwell with
you, and we will become one people.   17 But if ye will not
hearken unto us, to be circumcised; then will we take our daughter,
and we will be gone.</p>
<p class="indent" id="Gen.xxxv-p5">Jacob's sons, when they heard of the

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injury done to Dinah, showed a very great
resentment of it, influenced perhaps rather by jealousy for the
honour of their family than by a sense of virtue. Many are
concerned at the shamefulness of sin that never lay to heart the
sinfulness of it. It is here called <i>folly in Israel</i>
(<scripRef id="Gen.xxxv-p5.1" osisRef="Bible:Gen.34.7" parsed="|Gen|34|7|0|0" passage="Ge 34:7"><i>v.</i> 7</scripRef>), according to
the language of after-times; for Israel was not yet a people, but a
family only. Note, 1. Uncleanness is folly; for it sacrifices the
favour of God, peace of conscience, and all the soul can pretend to
that is sacred and honourable, to a base and brutish lust. 2. This
folly is most shameful in <i>Israel,</i> in a family of Israel,
where God is known and worshipped, as he was in Jacob's tents, by
the name of <i>the God of Israel.</i> Folly in Israel is scandalous
indeed. 3. It is a good thing to have sin stamped with a bad name:
uncleanness is here proverbially called <i>folly in Israel,</i>
<scripRef id="Gen.xxxv-p5.2" osisRef="Bible:2Sam.13.12" parsed="|2Sam|13|12|0|0" passage="2Sa 13:12">2 Sam. xiii. 12</scripRef>. Dinah is
here called <i>Jacob's daughter,</i> for warning to all the
daughters of Israel, that they betray not themselves to this
folly.</p>
<p class="indent" id="Gen.xxxv-p6">Hamor came to treat with Jacob himself, but
he turns him over to his sons; and here we have a particular
account of the treaty, in which, it is a shame to say, the
Canaanites were more honest than the Israelites.</p>
<p class="indent" id="Gen.xxxv-p7">I. Hamor and Shechem fairly propose this
match, in order to a coalition in trade. Shechem is deeply in love
with Dinah; he will have her upon any terms, <scripRef id="Gen.xxxv-p7.1" osisRef="Bible:Gen.34.11-Gen.34.12" parsed="|Gen|34|11|34|12" passage="Ge 34:11,12"><i>v.</i> 11, 12</scripRef>. His father not only
consents, but solicits for him, and gravely insists upon the
advantages that would follow from the union of the families,
<scripRef id="Gen.xxxv-p7.2" osisRef="Bible:Gen.34.9-Gen.34.10" parsed="|Gen|34|9|34|10" passage="Ge 34:9,10"><i>v.</i> 9, 10</scripRef>. He shows
no jealousy of Jacob, though he was a stranger, but rather an
earnest desire to settle a correspondence with him and his family,
making him that generous offer, <i>The land shall be before you,
trade you therein.</i></p>
<p class="indent" id="Gen.xxxv-p8">II. Jacob's sons basely pretend to insist
upon a coalition in religion, when really they designed nothing
less. 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 meditate only revenge, and a strange project
they have for the compassing of it—the Shechemites must be
circumcised; not to make them holy (they never intended that), but
to make them sore, that they might become an easier prey to their
sword. 1. The pretence was specious. "It is the honour of Jacob's
family that they carry about with them the token of God's covenant
with them; and it will be a reproach to those that are thus
dignified and distinguished to enter into such a strict alliance
with those that are <i>uncircumcised</i> (<scripRef id="Gen.xxxv-p8.1" osisRef="Bible:Gen.34.14" parsed="|Gen|34|14|0|0" passage="Ge 34:14"><i>v.</i> 14</scripRef>); and therefore, <i>if you will
be circumcised, then we will become one people with you,</i>"
<scripRef id="Gen.xxxv-p8.2" osisRef="Bible:Gen.34.15-Gen.34.16" parsed="|Gen|34|15|34|16" passage="Ge 34:15,16"><i>v.</i> 15, 16</scripRef>. Had
they been sincere herein their proposal of these terms would have
had in it something commendable; for Israelites should not
intermarry with Canaanites, professors with profane; it is a great
sin, or at least the cause and inlet of a great deal, and has often
been of pernicious consequence. The interest we have in any
persons, and the hold we have of them, should be wisely improved by
us, to bring them to the love and practice of religion (<i>He that
winneth souls is wise</i>); but then we must not, like Jacob's
sons, think it enough to persuade them to submit to the external
rites of religion, but must endeavour to convince them of its
reasonableness, and to bring them acquainted with the power of it.
2. The intention was malicious, as appears by the sequel of the
story; all they aimed at was to prepare them for the day of
slaughter. Note, Bloody designs have often been covered, and
carried on, with a pretence of religion; thus they have been
accomplished most plausibly and most securely: but this dissembled
piety is, doubtless, double iniquity. Religion is never more
injured, nor are God's sacraments more profaned, than when they are
thus used for a cloak of maliciousness. Nay, if Jacob's sons had
not had this bloody design, I do not see how they could justify
their offering the sacred sign of circumcision, the seal of God's
covenant, to these devoted Canaanites, who had no part nor lot in
the matter. Those had no right to the seal that had no right to the
promise. <i>It is not meet to take the children's bread, and cast
it to dogs:</i> but Jacob's sons valued not this, while they could
make it serve their turn.</p>
</div><scripCom id="Gen.xxxv-p8.3" osisRef="Bible:Gen.34.18-Gen.34.24" parsed="|Gen|34|18|34|24" passage="Ge 34:18-24" type="Commentary"/><div class="Commentary" id="Bible:Gen.34.18-Gen.34.24">
<p class="passage" id="Gen.xxxv-p9">18 And their words pleased Hamor, and Shechem
Hamor's son.   19 And the young man deferred not to do the
thing, because he had delight in Jacob's daughter: and he
<i>was</i> more honourable than all the house of his father.  
20 And Hamor and Shechem his son came unto the gate of their city,
and communed with the men of their city, saying,   21 These
men <i>are</i> peaceable with us; therefore let them dwell in the
land, and trade therein; for the land, behold, <i>it is</i> large
enough for them; let us take their daughters to us for wives, and
let us give them our daughters.   22 Only herein will the men
consent unto us for to dwell with us, to be one people, if every
male among us be circumcised, as they <i>are</i> circumcised.
  23 <i>Shall</i> not their cattle and their substance and
every beast of theirs <i>be</i> ours? only let us consent unto
them, and they will dwell with us.   24 And unto Hamor and
unto Shechem his son hearkened all that went out of the gate of his
city;

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and every male was circumcised, all
that went out of the gate of his city.</p>
<p class="indent" id="Gen.xxxv-p10">Here, 1. Hamor and Shechem gave consent
themselves to be circumcised, <scripRef id="Gen.xxxv-p10.1" osisRef="Bible:Gen.34.18-Gen.34.19" parsed="|Gen|34|18|34|19" passage="Ge 34:18,19"><i>v.</i> 18, 19</scripRef>. To this perhaps they
were moved, not only by the strong desire they had to bring about
this match, but by what they might have heard of the sacred and
honourable intentions of this sign, in the family of Abraham,
which, it is probable, they had some confused notions of, and of
the promises confirmed by it, which made them the more desirous to
incorporate with the family of Jacob, <scripRef id="Gen.xxxv-p10.2" osisRef="Bible:Zech.8.23" parsed="|Zech|8|23|0|0" passage="Zec 8:23">Zech. viii. 23</scripRef>. Note, Many who know little of
religion, yet know so much of it as makes them willing to join
themselves with those that are religious. Again, If a man would
take upon him a form of religion to gain a good wife, much more
should we embrace the power of it to gain the favour of a good God,
even circumcise our hearts to love him, and, as Shechem here,
<i>not defer to do the thing.</i> 2. They gained the consent of the
men of their city, Jacob's sons requiring that they also should be
circumcised. (1.) They themselves had great influences upon them by
their command and example. Note, Religion would greatly prevail if
those in authority, who, like Shechem, are more honourable than
their neighbours, would appear forward and zealous for it. (2.)
They urged an argument which was very cogent (<scripRef id="Gen.xxxv-p10.3" osisRef="Bible:Gen.34.23" parsed="|Gen|34|23|0|0" passage="Ge 34:23"><i>v.</i> 23</scripRef>), <i>Shall not their cattle and
their substance be ours?</i> They observed that Jacob's sons were
industrious thriving people, and promised themselves and their
neighbours advantage by an alliance with them; it would improve
ground and trade, and bring money into their country. Now, [1.] It
was bad enough to marry upon this principle: yet we see
covetousness the greatest matchmaker in the world, and nothing
designed so much, with many, as the laying of house to house, and
field to field, without regard had to any other consideration. [2.]
It was worse to be circumcised upon this principle. The Shechemites
will embrace the religion of Jacob's family only in hopes of
interesting themselves thereby in the riches of that family. Thus
there are many with whom gain is godliness, and who are more
governed and influenced by their secular interest than by any
principle of their religion.</p>
</div><scripCom id="Gen.xxxv-p10.4" osisRef="Bible:Gen.34.25-Gen.34.31" parsed="|Gen|34|25|34|31" passage="Ge 34:25-31" type="Commentary"/><div class="Commentary" id="Bible:Gen.34.25-Gen.34.31">
<h4 id="Gen.xxxv-p10.5">Murder of the Shechemites. (<span class="smallcaps" id="Gen.xxxv-p10.6">b. c.</span> 1732.)</h4>
<p class="passage" id="Gen.xxxv-p11">25 And it came to pass on the third day, when
they were sore, that two of the sons of Jacob, Simeon and Levi,
Dinah's brethren, took each man his sword, and came upon the city
boldly, and slew all the males.   26 And they slew Hamor and
Shechem his son with the edge of the sword, and took Dinah out of
Shechem's house, and went out.   27 The sons of Jacob came
upon the slain, and spoiled the city, because they had defiled
their sister.   28 They took their sheep, and their oxen, and
their asses, and that which <i>was</i> in the city, and that which
<i>was</i> in the field,   29 And all their wealth, and all
their little ones, and their wives took they captive, and spoiled
even all that <i>was</i> in the house.   30 And Jacob said to
Simeon and Levi, Ye have troubled me to make me to stink among the
inhabitants of the land, among the Canaanites and the Perizzites:
and I <i>being</i> few in number, they shall gather themselves
together against me, and slay me; and I shall be destroyed, I and
my house.   31 And they said, Should he deal with our sister
as with an harlot?</p>
<p class="indent" id="Gen.xxxv-p12">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.</p>
<p class="indent" id="Gen.xxxv-p13">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,</p>
<p class="indent" id="Gen.xxxv-p14">1. Slaying the inhabitants of
Shechem—<i>all the males,</i> 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 <i>wrought folly against Israel,</i> 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

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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, <i>ex post
facto—after the deed,</i> 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
(<scripRef id="Gen.xxxv-p14.1" osisRef="Bible:Gen.34.16" parsed="|Gen|34|16|0|0" passage="Ge 34:16"><i>v.</i> 16</scripRef>); 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? <i>Cursed be their
anger, for it was fierce.</i> [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.</p>
<p class="indent" id="Gen.xxxv-p15">2. Seizing the prey of Shechem, and
plundering the town. They rescued Dinah (<scripRef id="Gen.xxxv-p15.1" osisRef="Bible:Gen.34.26" parsed="|Gen|34|26|0|0" passage="Ge 34:26"><i>v.</i> 26</scripRef>), and, if that was all they came
for, they might have done that without blood, as appears by their
own showing (<scripRef id="Gen.xxxv-p15.2" osisRef="Bible:Gen.34.17" parsed="|Gen|34|17|0|0" passage="Ge 34:17"><i>v.</i> 17</scripRef>);
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
<i>came upon the slain and spoiled the city</i> (<scripRef id="Gen.xxxv-p15.3" osisRef="Bible:Gen.34.27" parsed="|Gen|34|27|0|0" passage="Ge 34:27"><i>v.</i> 27</scripRef>), 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, <i>Shall not their cattle and their substance
be ours?</i> (<scripRef id="Gen.xxxv-p15.4" osisRef="Bible:Gen.34.23" parsed="|Gen|34|23|0|0" passage="Ge 34:23"><i>v.</i>
23</scripRef>), 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.</p>
<p class="indent" id="Gen.xxxv-p16">II. Here is Jacob's resentment of this
bloody deed of Simeon and Levi, <scripRef id="Gen.xxxv-p16.1" osisRef="Bible:Gen.34.30" parsed="|Gen|34|30|0|0" passage="Ge 34:30"><i>v.</i> 30</scripRef>. Two things he bitterly
complains of:—1. The reproach they had brought upon him thereby:
<i>You have troubled me,</i> put me into a disorder, for you have
made me <i>to stink among the inhabitants of the land,</i> 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>I shall be destroyed,
I and my house.</i> 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, <i>Should he deal with our sister as with a
harlot?</i> 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.</p>
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