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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 34:6–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Jacob's sons, when they heard of the 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 folly in Israel (Gen 34:7), 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 Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. 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 folly in Israel, Sa2 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.
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.
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, Gen 34:11, Gen 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Gen 34:9, Gen 34:10. 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, The land shall be before you, trade you therein.
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 uncircumcised (Gen 34:14); and therefore, if you will be circumcised, then we will become one people with you," Gen 34:15, Gen 34:16. 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 (He that winneth souls is wise); 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. It is not meet to take the children's bread, and cast it to dogs: but Jacob's sons valued not this, while they could make it serve their turn.
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Summary
Genesis 34:6 marks a pivotal moment in the unfolding tragedy surrounding Dinah, Jacob's daughter, as Hamor, the Hivite patriarch and father of Shechem, initiates a formal diplomatic overture to Jacob. This action, following Shechem's defilement of Dinah, signals Hamor's intent to resolve the crisis and propose a marital alliance, thereby setting the stage for a complex and ultimately catastrophic negotiation between two distinct cultural and familial groups.
Context
Literary Context
This verse immediately follows the deeply disturbing account of Dinah's abduction and sexual violation by Shechem, the son of Hamor, who is identified as a prince of the land Genesis 34:1-2. While Shechem develops an affection for Dinah and desires to marry her, Jacob has already heard of the incident, but his sons are away with the livestock, unaware of the full extent of their sister's dishonor. Hamor's arrival in Genesis 34:6 thus introduces the formal, public phase of the crisis, shifting the narrative from the private transgression to a diplomatic negotiation that will involve the entire family of Jacob and the Hivite community. It sets up the dramatic tension between the Hivites' desire for alliance and Jacob's sons' simmering rage and deceptive plans.
Historical & Cultural Context
In the ancient Near East, a woman's honor was inextricably linked to her family's honor, and sexual defilement, especially outside of marriage, was a profound disgrace that demanded redress. The Hivites, a Canaanite people, dwelt in the region of Shechem, a strategically important city. Marriage alliances were common tools for forging political and economic ties between tribes or city-states. Hamor's approach to Jacob reflects this cultural norm: as the patriarch and leader, he seeks to formalize a relationship through marriage, which would typically involve a bride-price and a covenant. His direct engagement with Jacob, rather than sending a messenger, underscores the gravity of the situation and his recognition of Jacob's status as a tribal leader. However, the cultural chasm between the Hivites' pragmatic approach and the Israelite family's deep-seated sense of honor and covenant identity would prove irreconcilable.
Key Themes
The narrative of Genesis 34 is rich with themes that Genesis 34:6 contributes to. It powerfully illustrates the consequences of sin, demonstrating how Shechem's initial transgression unleashes a cascade of violence and deceit. The theme of family honor and covenant identity is central, as Dinah's defilement is an affront to Jacob's household, a family chosen by God to be distinct. This incident highlights the dangers of assimilation with surrounding pagan cultures, contrasting the Hivites' customs with the nascent covenant community's values. Furthermore, the chapter explores the destructive nature of unrighteous anger and deceit, particularly through the actions of Simeon and Levi, which stand in stark contrast to God's character and commands, even as God's sovereignty amidst human failure is subtly maintained throughout this dark episode.
Exposition and Analysis
Key Word Analysis
This name, meaning "donkey," belongs to the Canaanite patriarch of Shechem. His personal initiative in "going out" to Jacob underscores his leadership role and his pragmatic desire to resolve the severe conflict caused by his son. His name itself, though seemingly innocuous, perhaps subtly foreshadows the stubbornness and burden of the events to come.
This term (H1) signifies not only biological fatherhood but also a position of authority, headship, and patriarchal leadership within a family or tribe. Hamor acts in his capacity as the authoritative "father" of Shechem, taking responsibility for his son's actions and seeking to manage the diplomatic fallout, thereby emphasizing the patriarchal structure of ancient societies.
This primitive root (H3318) means "to go out" or "to proceed forth." In this context, it denotes a deliberate, purposeful departure from his own domain to meet Jacob. It signifies an active, formal initiative on Hamor's part, indicating the urgency and gravity of the situation, as he seeks to engage Jacob directly in a face-to-face discussion rather than sending an intermediary.
While broadly meaning "to speak" or "to talk," this primitive root (H1696) here carries the weight of a formal, structured discussion, a negotiation, or a proposal. Hamor's intent is not merely casual conversation but a serious dialogue aimed at reaching a resolution, likely involving a marriage proposal for Dinah and broader terms for intermarriage and alliance between their peoples. This signifies a diplomatic overture to transform a scandalous act into a legitimate, albeit forced, marital bond.
Verse Breakdown
"And Hamor the father of Shechem went out unto Jacob"
This clause establishes Hamor's initiative and his direct, personal approach to Jacob. As the patriarch of the Hivite community, Hamor takes responsibility for his son's actions and seeks to engage Jacob, the patriarch of his family, in a formal discussion. This direct encounter highlights the gravity of the situation and the cultural expectation that such a breach of honor would be addressed by the heads of the respective families.
"to commune with him"
This phrase specifies the purpose of Hamor's visit. The Hebrew verb implies a formal and serious discussion, a negotiation, or a proposal, rather than a casual chat. Hamor's intention is to formally address the defilement of Dinah and to propose a resolution, which, as the subsequent verses reveal, involves a marital alliance between Shechem and Dinah, and potentially broader intermarriage and economic integration between their peoples. This sets the stage for the diplomatic exchange that will ironically lead to further tragedy.
Literary Devices
The verse employs Characterization by immediately portraying Hamor as a proactive and pragmatic leader, willing to engage directly to resolve a crisis, contrasting with Jacob's initial silence in the face of Dinah's defilement Genesis 34:5. There is also a strong element of Foreshadowing, as Hamor's seemingly diplomatic overture, intended to bring peace, ironically sets in motion the events that will lead to extreme violence and deceit. The very act of "communing" (negotiating) becomes the vehicle for the sons' treacherous plan. Furthermore, a subtle Irony is present: Hamor's attempt to legitimize his son's illicit act through a formal proposal ultimately leads to the complete destruction of his family and city, demonstrating the futility of human solutions when divine principles are disregarded and vengeance takes root.
Theological and Thematic Connections
Genesis 34:6, though seemingly a simple narrative transition, serves as a crucial point where human diplomacy attempts to bridge a chasm created by sin, ultimately failing due to unrighteousness and vengeance. It highlights the profound cultural clash and the deep-seated issues of family honor and purity within the nascent covenant community. Hamor's pragmatic approach, while culturally appropriate for negotiation, operates without any reference to divine law or moral rectitude, setting the stage for Jacob's sons to respond with a deceptive plan rooted in their own sense of violated honor, rather than seeking God's wisdom or justice. This narrative underscores the limitations of human wisdom and negotiation when confronted with deep-seated sin and the absence of a righteous foundation.
Reflection and Application
Genesis 34:6 serves as a powerful reminder of the complex dynamics involved in conflict resolution, especially when profound moral breaches are at play. Hamor's initiative, though culturally driven and pragmatic, highlights the importance of direct communication in addressing grievances. However, the tragic outcome of the chapter warns against attempting to resolve deeply rooted sin with human cunning or unrighteous anger. For believers today, this passage underscores the critical need for wisdom and discernment when navigating interpersonal and communal conflicts. It challenges us to seek God's guidance and adhere to righteous principles, rather than resorting to deceit, manipulation, or violence, even when provoked. Our responses to injustice must be governed by a commitment to God's character, seeking true reconciliation and justice that aligns with His will, not merely human expediency or vengeance.
Questions for Reflection
FAQ
Why did Hamor approach Jacob directly instead of Shechem?
In ancient Near Eastern culture, especially concerning matters of grave family honor and potential inter-tribal conflict, it was customary for the patriarchs or heads of families to conduct formal negotiations. Hamor, as the father of Shechem and the leader of the Hivite community, recognized the severity of his son's actions against Dinah and the profound insult to Jacob's family. His direct approach to Jacob, the patriarch of his family, was a necessary and respectful step to formally address the breach and negotiate a resolution, often involving a marriage alliance or compensation, to prevent wider conflict, as was common in such situations (e.g., Genesis 23).
What does "commune with him" imply in this context?
The phrase "commune with him" translates the Hebrew verb dabar (דָּבַר), which in this context signifies far more than casual conversation. It implies a formal discussion, a negotiation, or the presentation of a specific proposal. Hamor's intent was to engage Jacob in a structured dialogue aimed at resolving the crisis caused by Shechem's defilement of Dinah. This included proposing a marital alliance between Shechem and Dinah, and potentially broader terms for intermarriage and economic integration between their peoples, as revealed in the subsequent verses of Genesis 34.
How does this verse set the stage for the dramatic events that follow?
This verse is the critical turning point that initiates the diplomatic process, which, ironically, leads to the tragic climax of the chapter. Hamor's proposal for alliance and marriage, intended to resolve the crisis peacefully, is met with the deceptive counter-proposal from Jacob's sons. This sets up the Hivites' vulnerability through circumcision and the sons' brutal revenge, demonstrating how human attempts at resolution, when rooted in sin, deceit, and a desire for vengeance, can lead to catastrophic and unintended outcomes, as vividly portrayed in Genesis 34:25-29.
Christ-Centered Fulfillment
The dark narrative of Genesis 34:6 and its tragic aftermath, marked by sin, deceit, and vengeance, profoundly highlights humanity's brokenness and the utter failure of human justice and diplomacy to bring true and lasting peace. Hamor's attempt at reconciliation, though pragmatic, could not overcome the deep-seated sin and unrighteous anger within Jacob's own family, nor could it truly atone for the initial transgression. This narrative, therefore, points forward to the ultimate need for a divine Mediator and Peacemaker. Where human efforts at reconciliation fail, Christ stands as the one who truly "communes" with humanity, not to negotiate a flawed peace based on human terms, but to establish a perfect and lasting covenant through His atoning sacrifice on the cross Colossians 1:20. He purifies a people for Himself Titus 2:14, establishing a new community where true honor is found in righteousness 1 Peter 2:9, and where vengeance is replaced by divine justice and reconciliation Romans 5:10. The chaotic disarray of Genesis 34 thus underscores the desperate longing for the pure and undefiled people that Christ ultimately creates through His redemptive work, fulfilling the covenant promises that human sin so frequently marred.