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Commentary on Genesis 49 verses 5–7
These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe, 1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, Gen 49:5) weapons of violence, to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious. 2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time (Gen 34:30) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain that man. Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will. 3. Jacob's protestation against this barbarous act of theirs: O my soul, come not thou into their secret. Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan. 4. His abhorrence of those brutish lusts that led them to this wickedness: Cursed be their anger. He does not curse their persons, but their lusts. Note, (1.) Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, Mat 5:22. (2.) We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin. 5. A token of displeasure which he foretels their posterity should lie under for this: I will divide them. The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin (Num 25:14), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.
This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, “Rulers have taken counsel together against the Lord,” and so forth. And of this conspiracy the Spirit prophesied, saying, “Let not my soul contend,” desiring to draw them off, if possible, so that that future crime might not happen through them. “They slew men, and houghed the bull;” by the “strong bull” he means Christ. And “they houghed,” since, when He was suspended on the tree, they pierced through His sinews. Again, “in their anger they houghed a bull.” And mark the nicety of the expression: for “they slew men, and houghed a bull.” For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,—an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.” But this people of the Jews dared to boast of houghing the bull: “Our hands shed this.” For this is nothing different, I think, from the word of folly: “His blood” (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in number.
This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, Rulers have taken counsel together against the Lord, and so forth. And of this conspiracy the Spirit prophesied, saying, Let not my soul contend, desiring to draw them off, if possible, so that that future crime might not happen through them. They slew men, and houghed the bull; by the strong bull he means Christ. And they houghed, since, when He was suspended on the tree, they pierced through His sinews. Again, in their anger they houghed a bull. And mark the nicety of the expression: for they slew men, and houghed a bull. For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,— an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: Cursed be their anger, for it was stubborn; and their wrath, for it was hardened. Genesis 49:7 But this people of the Jews dared to boast of houghing the bull: Our hands shed this. For this is nothing different, I think, from the word of folly: His blood (be upon us), and so forth.Matthew 27:25 Moses recalls Deuteronomy 33:8 the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.
Since from Simeon sprang the scribes, and from Levi the priests. For the scribes and priests fulfilled iniquity of their own choice, and with one mind they slew the Lord.
These too are figures for Satan and death. For just as Simeon and Levi, in their anger, destroyed a city and, through their greed, plundered its possessions, so also Satan, in his envy, killed the world secretly as Simeon and Levi had killed the sons of Shechem openly, and death fell suddenly upon all flesh as Simeon and Levi did on the possessions of the inhabitants of Shechem. The gospel of our Lord raised up those whom sin had slain in secret, and the blessed promise of the Son raised up the dead upon whom the tyrant Death suddenly fell.
For the brothers supplied the reasons for their own misfortune when they claimed to their father that they, although young in years, were vindicators and avengers of a wrong done to the sense of respect and of a violation of chastity. Surely the holy Jacob could not have condemned the fact that they did not permit their sister to be unavenged, in the position of a harlot, who had lost her virginity and did not have the consolation of a vindication. This is especially the case, seeing that Jacob himself approved the deed; for when he had possession of Shechem, he gave it at his death to his most beloved son Joseph and said to him, “I give to you above all your brothers Shechem in particular, which I took from the hands of the Amorites with my sword and bow.” The act is undeniable; still, we can interpret that by “Shechem” are meant “shoulders” and by “shoulders” are meant “works.” Therefore Jacob chose the holy Joseph before the others as heir to his good works, for the other brothers could not match his works. Who indeed could match Christ’s deeds? Moreover Christ, being unspotted and chaste, has carried back the spoils of victory from this earthly sojourn and from the instigators of impurity. With heavenly words and the sword of the Spirit he has taken a place that was free of debaucheries and outrages, for a dwelling of the saints.…It is the tribes then that are meant by the names of the patriarchs. From the tribe of Simeon come the scribes, from that of Levi the chief priests, who brought their wickedness to completion and filled up the entire measure of their fathers’ unholiness in the passion of the Lord. They took counsel against the Lord Jesus, to kill him, even as Isaiah says, “Alas for their souls! Because they have counseled an evil counsel against themselves, saying, ‘Let us bind the just one, for he is profitless to us.’ ” They killed the prophets and apostles who announced the coming of the Lord of salvation and preached his glorious passion and resurrection.
(Verses 5 and 6) Simeon and Levi, brothers, carried out the wickedness of their own invention. Let not my soul enter into their counsel, nor let my liver be involved in their assembly, because in their anger they killed men, and in their self-will they hamstrung oxen. By necessity, we are compelled to go further and revisit those things which are in disagreement with the Hebrew truth. For it is written there: Simeon and Levi are brothers, weapons of injustice are their tools. In their secret they conspired against me, so that my soul should not come in: and in their meeting they have cast down my glory, I shall never be cast down. For in their anger they slew a man, and in their self-will they undermined a wall. (Gen. XXXIV). However, it signifies that it was not according to their own counsel that Sichem and Emor killed the allied men, but rather against the law of peace and friendship they shed innocent blood, and with a kind of madness and cruelty, they tore down the walls of the city where they were hosted. Where it follows and says:
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SUMMARY
Genesis 49:5 records Jacob's solemn prophetic declaration over his sons Simeon and Levi, condemning their shared violent nature and specifically referencing their brutal act against the Shechemites. This pronouncement underscores the destructive consequences of uncontrolled wrath and deceit, foreshadowing a future of dispersion and diminished tribal inheritance for both, marked by their past deeds rather than blessing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jacob's pronouncement in Genesis 49:5 employs several potent Literary Devices. The verse functions as a Prophecy, foretelling the future destiny of Simeon and Levi's tribes based on their past actions and inherent character. The phrase "instruments of cruelty" is a powerful Metaphor, portraying their very nature and actions as tools of injustice and violence. This is reinforced by the underlying Pun or Double Entendre in the Hebrew word for "habitations" (mᵉkêrâh, H4380), which can also mean "swords" or "stabbing." This linguistic play suggests that violence is not merely an external tool they possess but an intrinsic part of their identity and dwelling, subtly implying that their homes are filled with the instruments of their violent deeds, or perhaps, that their very "habitations" (their lives, their tribal identity) are characterized by such instruments. The declaration also uses Parallelism by linking Simeon and Levi together, emphasizing their shared guilt and destiny. The severity of Jacob's language, using terms like "cruelty," amplifies the condemnation and highlights the profound impact of their actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's prophecy concerning Simeon and Levi profoundly illustrates the theological principle of divine justice and the enduring consequences of sin. It demonstrates that unbridled human wrath, deceit, and violence, even when ostensibly in defense of family honor, are an abomination in God's eyes and carry lasting repercussions, not only for individuals but for their descendants and tribal destinies. This account underscores that God's moral order demands accountability, and while He is merciful, He does not condone unrighteousness. The narrative also highlights God's sovereignty over human affairs, as Jacob's inspired words shape the future geographical and social positions of the tribes of Israel, even in response to human failure. The subsequent history of Levi, however, introduces a profound theme of redemption, demonstrating God's capacity to transform a cursed destiny into a sacred calling through repentance and faithfulness.
REFLECTION AND APPLICATION
Genesis 49:5 serves as a sobering reminder of the enduring impact of uncontrolled anger, deceit, and violence. It highlights how destructive passions can bring reproach and long-term consequences, not just for individuals but for their families, communities, and even future generations. We are called to exercise self-control, to resist the urge for vengeful retribution, and to seek justice through righteous and God-honoring means, rather than through destructive acts. The narrative challenges us to examine our own hearts for any "instruments of cruelty"—be they harsh words, unforgiveness, or manipulative actions—that might reside within our "habitations" or character. However, the subsequent redemption of the tribe of Levi offers a profound message of hope: even when marked by severe past failures, God can redeem and redirect a life or a group's purpose through repentance, faithfulness, and a renewed zeal for His righteousness. This transformation illustrates that God's grace can turn a curse into a calling, demonstrating His power to work redemptively even through the darkest human failures.
Questions for Reflection
FAQ
What specific event is Jacob referencing when he condemns Simeon and Levi?
Answer: Jacob is directly referencing the brutal massacre of the Shechemites, an event detailed in Genesis chapter 34. After their sister Dinah was defiled by Shechem, Simeon and Levi orchestrated a deceptive act of vengeance, slaughtering all the males in Shechem after they had been circumcised and were incapacitated (Genesis 34:25).
What does "instruments of cruelty" mean in the Hebrew, and what is the significance of "habitations"?
Answer: The Hebrew phrase for "instruments of cruelty" uses two significant words. "Instruments" (H3627, kᵉlîy) refers to tools or weapons, suggesting that Simeon and Levi's very character is geared towards destructive ends. "Cruelty" (H2555, châmâç) is a strong term denoting violence, injustice, or wrong. Together, they paint a vivid picture of their violent and unjust character. The word translated "habitations" (H4380, mᵉkêrâh) is particularly significant because while it means "dwelling places," its root also carries the meaning of "stabbing" or "swords." This suggests a powerful double meaning: not only were their homes associated with literal weapons, but their very identity and dwelling were characterized by instruments of cruel violence.
How was the tribe of Levi's destiny redeemed despite Jacob's curse?
Answer: While initially condemned alongside Simeon for their violence, the tribe of Levi later distinguished itself through an act of zealous faithfulness to the Lord. During the incident of the golden calf, when Moses called for those who were on the Lord's side, the Levites responded and executed judgment on the idolaters (Exodus 32:26-29). This pivotal act of obedience transformed their destiny. Instead of being dispersed in disgrace, they were uniquely called by God to serve as priests and temple servants throughout Israel, fulfilling a different kind of "dispersion" through sacred service rather than shame (Numbers 35:2 and Deuteronomy 33:10). This illustrates God's profound capacity to redeem and redirect destiny through repentance, zeal, and obedience.
CHRIST-CENTERED FULFILLMENT
Jacob's prophecy concerning Simeon and Levi, highlighting the devastating consequences of human sin and uncontrolled violence, ultimately points to the profound and indispensable need for a perfect Redeemer. Unlike the destructive "instruments of cruelty" wielded by these brothers, which brought about judgment and dispersion, Christ offers instruments of peace and reconciliation through His atoning sacrifice on the cross. His kingdom is not advanced by the sword of human vengeance but by the power of self-giving love and truth (John 18:36). Furthermore, the remarkable redemption of the tribe of Levi, from a curse to a sacred priesthood, foreshadows Christ's ultimate high priestly ministry. He is the perfect High Priest, not based on a flawed tribal lineage but on an indestructible life, offering a perfect and eternal atonement for sin once for all (Hebrews 7:23-27). While the tribes of Simeon and Levi faced dispersion due to their actions and character, Christ gathers all nations into one new humanity, the Church, fulfilling a greater, spiritual "inheritance" that transcends earthly tribal boundaries and offers true peace, belonging, and redemption from the curse of sin (Ephesians 2:14-16 and Revelation 5:9-10).