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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 34:7 vividly portrays the immediate and intense reaction of Jacob's sons upon hearing of their sister Dinah's defilement by Shechem. Their profound grief and burning indignation underscore the gravity of the act, which they perceived not merely as a personal affront but as a shameful moral transgression that brought dishonor upon their family and the nascent community of Israel, an act fundamentally contrary to their emerging moral standards.
Context
Literary Context
This verse immediately follows the account of Dinah's defilement by Shechem, the son of Hamor the Hivite, ruler of the land (Genesis 34:1-3). While Jacob had already heard the news and remained silent, awaiting his sons' return (Genesis 34:5), verse 7 marks the dramatic entry of the brothers into the narrative. Their arrival from the fields, a place of daily labor, abruptly shifts the focus from Jacob's passive response to their visceral, emotionally charged reaction. This sets the stage for the subsequent negotiations with Hamor and Shechem (Genesis 34:8-17) and the brothers' eventual, brutal revenge (Genesis 34:25-29), revealing the deep-seated anger and sense of dishonor that would drive their actions. The narrative highlights the stark contrast between Jacob's cautious pragmatism and his sons' passionate, though ultimately sinful, defense of family honor.
Historical & Cultural Context
In the ancient Near East, a woman's honor was inextricably linked to the honor of her family, particularly her male relatives. Sexual violation, especially of an unmarried woman, was a profound act of dishonor, not just to the individual but to the entire household. Such an act could severely diminish a family's standing and reputation within the community. The expectation was often that the perpetrator would either be put to death or compelled to marry the woman and pay a substantial bride-price, thereby restoring some measure of honor. Jacob's family, though nomadic, was establishing itself among the Canaanite peoples, and maintaining their honor was crucial for their social and economic standing. The geographical setting, near Shechem, placed them in proximity to established Canaanite cities, making the interaction with local customs and laws, as well as the need to assert their own identity and values, particularly salient.
Key Themes
Genesis 34:7 contributes significantly to several key themes within the broader book of Genesis. It highlights the theme of family honor and purity, demonstrating how deeply the defilement of Dinah impacted the collective identity and moral standing of Jacob's household. This incident also underscores the gravity of sexual sin and its destructive consequences, foreshadowing later Mosaic Law prohibitions against such acts. The narrative also explores the complex theme of righteous indignation versus sinful vengeance, as the brothers' initial grief and wrath, though understandable given the transgression, quickly devolve into deceit and disproportionate violence, revealing the dangers of unbridled human anger. Furthermore, the phrase "in Israel" is proleptic, pointing to the developing moral consciousness of God's chosen people, suggesting that even before the formal giving of the Law, there was an inherent understanding within Jacob's family of what was morally right and wrong, setting them apart from the surrounding Canaanite cultures, as seen in the broader narrative of Genesis 34.
Exposition and Analysis
Key Word Analysis
This primitive root means "to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy." The use of this word indicates a burning, intense anger, a deep-seated indignation that goes beyond mere displeasure. It conveys a righteous fury, though in the context of this chapter, it foreshadows an anger that will become unrighteous in its expression.
This feminine noun denotes "foolishness, i.e. (morally) wickedness; concretely, a crime; by extension, punishment; folly, vile, villany." This term is much stronger than simple foolishness; it signifies a disgraceful, shameful, and outrageous act, often specifically a grave sexual offense or a profound moral transgression against God or community standards. It implies a blatant disregard for decency and moral order, marking Shechem's act as profoundly depraved.
This primitive root is broad, meaning "to do or make, in the broadest sense and widest application." In the phrase "ought not to be done," it emphasizes the absolute moral unacceptability of Shechem's action. It signifies that this act was not merely a cultural faux pas but a fundamental violation of an intrinsic moral law, something utterly contrary to the emerging standards of God's chosen family.
Verse Breakdown
"And the sons of Jacob came out of the field when they heard [it]:"
This clause sets the scene for the brothers' reaction. Their return from the fields, where they had been engaged in their daily labor, signifies a sudden and dramatic shift from the mundane to the catastrophic. The phrase "when they heard [it]" highlights the immediate and visceral nature of their response, contrasting with Jacob's earlier, more subdued reaction. The news of Dinah's defilement struck them with profound impact.
"and the men were grieved, and they were very wroth,"
This phrase captures the dual emotional response of Jacob's sons. "Grieved" (from ʻâtsab H6087) speaks to deep sorrow, pain, and distress, reflecting the personal violation of their sister and the profound dishonor brought upon their family. Coupled with "very wroth" (from chârâh H2734, intensified by mᵉʼôd H3966, "very"), it indicates a burning, intense anger—a righteous indignation that, while initially justified, would soon spiral into unrighteous vengeance. This combination underscores the profound emotional turmoil and sense of outrage experienced by the brothers.
"because he had wrought folly in Israel in lying with Jacob's daughter;"
This clause provides the explicit reason for their fury. The phrase "wrought folly in Israel" is particularly potent. The Hebrew term nᵉbâlâh (H5039) for "folly" denotes a disgraceful, shameful, or outrageous act, often specifically a grave sexual offense or a profound moral transgression against God or community standards. It implies a blatant disregard for decency and moral order, not merely a mistake. The inclusion of "in Israel" is proleptic, referring to Jacob's household, the nascent community that would become the nation of Israel (from Yisrâʼêl H3478). This suggests an inherent, divinely-implanted moral code already present within Jacob's family, marking the act as a transgression against their distinct identity.
"which thing ought not to be done."
This concluding clause reinforces the absolute moral condemnation of Shechem's act. It signifies that this was not merely a cultural faux pas but a fundamental violation of an intrinsic moral law, a deed utterly contrary to the emerging standards of God's chosen family. This declaration highlights the universal understanding, even before the Mosaic Law, that certain actions are inherently evil and unacceptable, particularly within the context of God's people.
Literary Devices
The verse effectively employs several literary devices to convey the gravity of the situation and the intensity of the brothers' emotions. Juxtaposition is evident in the contrast between Jacob's initial silence (Genesis 34:5) and his sons' immediate, explosive reaction upon hearing the news, highlighting differing responses to crisis within the family. The phrase "very wroth" employs Hyperbole, an exaggeration used for emphasis, underscoring the extreme depth of their anger and indignation. Furthermore, the use of "in Israel" is a clear example of Prolepsis, where a future state or name (Israel as a nation) is used to describe an earlier context (Jacob's family). This device foreshadows the moral standards that would later define the nation of Israel, emphasizing that Shechem's act was a violation against the emerging ethical identity of God's chosen people, even before the giving of the Mosaic Law.
Theological and Thematic Connections
Genesis 34:7 profoundly illustrates the deep value placed on family honor and purity within the patriarchal narrative, revealing how a transgression against one member was considered an affront to the entire household. This incident underscores the inherent moral understanding of sexual sin as a heinous act, even prior to the Mosaic Law, and sets the stage for the complex interplay between righteous indignation and the dangers of unrighteous vengeance. The brothers' grief and wrath, while understandable given the egregious violation, foreshadow the destructive path they would take, highlighting the critical distinction between a just response to evil and one that succumbs to sinful means.
Reflection and Application
Genesis 34:7 serves as a powerful reminder of the profound and far-reaching consequences of sin, especially sexual sin, on individuals, families, and communities. It compels us to consider our own responses to injustice and wrongdoing in a world still marred by such acts. While it is natural and even righteous to feel grief and anger in the face of egregious violations, the broader narrative of Genesis 34 cautions against allowing such emotions to devolve into deceit, disproportionate violence, or destructive vengeance. Instead, it underscores the enduring importance of upholding God's moral standards with integrity and seeking justice through righteous means, rather than succumbing to the very sin we condemn. This passage challenges us to cultivate a heart that grieves over sin but responds with wisdom, seeking God's justice and healing rather than personal retribution.
Questions for Reflection
FAQ
Why does the text say "in Israel" when Israel was not yet a nation?
The phrase "in Israel" (בְּיִשְׂרָאֵל, bəyiśrā'ēl) here is proleptic, meaning it anticipates future events or refers to a future reality. At this point in the narrative, "Israel" refers to Jacob, whose name was changed to Israel by God in Genesis 32:28. Thus, "in Israel" signifies Jacob's household, the nascent community that would become the nation of Israel. It emphasizes that Shechem's act was a grave moral offense against the emerging standards and identity of God's chosen family, setting them apart from the surrounding pagan cultures, and establishing a moral precedent for the future nation.
What is the significance of the term "wrought folly"?
The Hebrew term translated "wrought folly" is nᵉbâlâh (נְבָלָה, H5039), which denotes a particularly heinous and disgraceful act. It is a stronger term than mere foolishness, conveying profound moral depravity and an act that brings shame upon the perpetrator and the community. In the Old Testament, nᵉbâlâh is often specifically used for grave sexual offenses, such as rape or incest, or other profound moral transgressions against God or community standards, implying a blatant disregard for decency, moral order, and God's law. Examples include the incident in Judges 19:23-24 and 2 Samuel 13:12.
Was the sons' initial anger righteous?
The text states that Jacob's sons were "grieved" and "very wroth." In response to such a grave violation of their sister and family honor, this initial emotional response can be understood as a natural and even righteous indignation against injustice. God Himself expresses wrath against sin. However, the subsequent events of Genesis 34 demonstrate that their anger quickly spiraled into deceit and disproportionate violence, moving beyond righteous indignation to sinful vengeance. While the initial emotion may have been justified as a response to a heinous act, their subsequent actions were not, illustrating the fine line between righteous anger and sinful, destructive wrath.
Christ-Centered Fulfillment
While Genesis 34:7 highlights the profound human response to sin and the violation of moral law, it ultimately points to Christ as the one who perfectly embodies and upholds God's righteous standards. Unlike Jacob's sons, whose righteous indignation devolved into sinful vengeance and brought disrepute upon their family (as Jacob later lamented in Genesis 34:30), Jesus, in His perfect life, demonstrated how to respond to evil with divine justice and redemptive love. He is the ultimate fulfillment of the "ought not to be done" principle, living a life entirely free of "folly" and fulfilling all righteousness (as seen in Matthew 3:15). Moreover, He is the Lamb of God who takes away the sin of the world (John 1:29), addressing the deep dishonor and defilement caused by sin through His atoning sacrifice on the cross. Through His work, believers are cleansed and clothed in His righteousness (2 Corinthians 5:21), offering true purity and honor to all who are united with Him, restoring what was lost through human depravity and offering a path to true justice and reconciliation that human vengeance can never achieve (Romans 12:19).