BULLETIN ARTICLE
29 September 2019
THE DISASTER OF SIN
Dangers abound in new environs. “Jacob came from Paddan Aram, he arrived safely at the city of Shechem in Canaan and camped within sight of the city” (Genesis 33:18). For Jacob and his family, it was life in the midst of people with different value systems and cultural practices. For twenty years, he was sheep and cattle rearing in green pastures in the safe environ of his father-in-law Laban’s hometown in Paddam Aram. In Shalem, a city of Shechem in Canaan, “Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land” (Genesis 34:1). Dinah was enticed to check out the bustling new environ urban life in Shalem. One would imagine that at those time women should not be freely roaming about unaccompanied, yet Dinah was not restrained. She was trifling with danger and she had no sense of it. Truly a country mouse and town mouse situation. What could have started as a casual and innocent interest in the lifestyle of Shechem’s women, turned into something more. The seemingly harmless attempt at friendship became a grave threat to her life. She paid a heavy price for her inquisitiveness and a terrible sexual assault incident happened. “Shechem son of Hamor the Hivite, the ruler of that area, saw her (Dinah), he took her and raped her” (Genesis 34:2).
It is noteworthy to see the contrast between Jacob and his sons regarding the Dinah sexual assault incident. Jacob was silent when he heard what happened to his daughter. He seemed rather calm and collected whereas his sons were burning with anger and wrath at the disgrace to their sister. He waited for his sons to return. It was customary for brothers to make decisions and then take steps to safeguard and preserve the name and honour of the family. Jacob’s demeanor showed careful and thoughtful control while Dinah’s brothers were manifestly angered for the shame that had brought ruin to their family pride. They were far more concerned that their reputation was sullied rather than the life and future of Dinah, as Shechem offered marriage with dowry of whatever amount asked.
The grounds on which the brothers declined the marriage alliance seemed a right response, as the Shechemites were uncircumcised men. Jacob’s sons proposed that all the Shechem males be circumcised if they wish to intermarry with the Hebrews. Underlying this unholy proposition was an evil intent. The evil itself was compounded by an even greater sin of offering the sign of God’s covenant – circumcision – to unbelievers. The mark of circumcision given by God to Abraham was meant to be a covenant between God and his chosen (Genesis 17:11). Not only do Jacob’s sons not have the right to make this offer, “they made a holy ordinance of God subservient to their wicked design” (commentator Matthew Henry) and thus brought reproach on this honourable covenant of love.
The Shechemites’ response was not entirely without fault and blame. They too harboured some thoughts of gain from this alliance and hoped to profit themselves from the riches of Jacob’s family (Genesis 34:23). One family (Jacob’s) plotted vengeance, the other (Hamor’s) coveted. This match-made marriage was clothed in deception and greed. The Shechem males died, their wives and children taken as plunder, their flocks, herds and donkeys seized. It was a reprisal which would have lasting consequences. Jacob rightly concluded that Simeon and Levi, who took their swords to kill, had brought trouble and made Jacob and the future nation of Israel, a stench to the people of Canaan.
