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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.
Read the gospel and you will find it written down; the scribes were from the tribe of Simeon, and the high priests from that of Levi. Since the decision to arrest the Christ and to execute him was taken in their council, the prophet foreknowing that said, “O my soul, come not into their council!” In this passage he talks about the council where they took their decisions by searching for a reason through which they might accuse Christ, so that “they took counsel together in order to arrest Jesus by stealth and kill him.” And Isaiah says the same: “Woe to their soul, for they have devised an evil counsel against themselves, saying, ‘Let us bind the just one, for he is burdensome to us.’ ”
Likewise, when he said to Simeon and Levi, “I will divide you in Jacob and scatter you in Israel,” he revealed that they were to be redeemed in the gathering together of the nations. For when the shepherd has been struck down, the flock that was previously brought together is scattered; thus one who did not belong could enter in and all Israel could be saved. And we ought in particular to assume this as regards the tribe of Levi, for it appears that the Lord Jesus traced his origin from that tribe, as concerns his taking on of the body. Of that tribe are the priests Levi and Nathan, and, in the Gospel which he wrote, St. Luke counted them among the ancestors of the Lord. For the Priest of the Father and Chief of all priests, even as it is written, “You are a priest forever,” should have laid claim to succession from a priestly line. On this account also Moses blessed this tribe and said, “Give to Levi the lot of his own approbation, and to the holy man his truth.”
God forbid, Jacob is saying, that I should share their evil intent or associate myself with their unjust doings. “Because in the heat of their passion they slew people”; their rage turned irrational.… After all, even if Shechem had sinned, there was no need to turn their thirst for blood against everyone. “And in their fury they cut down a bull”; there is reference here to the son of Hamor, calling him a bull because of his hot-blooded maturity.
Then, in a reference to their crimes Jacob applies a curse in the words “Cursed be their rage for its ferocity and their frenzy for its willfulness”: this touches on the stratagem they employed in deceiving the inhabitants of Shechem and imposed on them by guile. Their rage was “ferocious,” he says, headstrong, irrational. “Their frenzy is cursed for its willfulness.” When the Shechemites came to believe they had won great favor with them, then it was that Simeon and Levi vented their baleful frenzy and deployed the tactics of a foe against them. Referring to their exploit as sins, he foretells as well the punishment for it that awaits them: “I will disperse them in Jacob and scatter them in Israel.” They will be scattered in all directions so that this very thing will be obvious to everyone, namely, that they had persisted in committing this crime out of bravado.
As for the historical account, it seems that in this passage [Simeon and Levi] are reproached because, through deceit and fraud, they slaughtered Shechem, the son of Hamor, who after sleeping with their sister had tried to associate himself with the family of Israel. They also destroyed the whole people [of Shechem], so that Israel himself, their father, said to them, “You made me odious in this world.” Therefore he curses their cruelty and their recklessness and declares he will scatter them amid the people of Israel, and that from them the Levites and the priests who do not have their own inheritance of land will descend.
(Verse 7) Cursed be their fury, for it is stubborn; and their anger, for it is harsh. I will divide them in Jacob and scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to dwell in among all the tribes. As for Simeon, it is written in the Book of Joshua (19) that he did not even receive a portion of land as his own, but received something from the tribe of Judah. And in the Chronicles (1, 4) it is more explicitly written that he multiplied and did not have a place of possession, so he went out into the wilderness. Certain people interpret the prophetically killed men, the Apostles, and the paralyzed bull by the Pharisees as Christ.
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SUMMARY
Genesis 49:7 records Jacob's solemn prophetic pronouncement over his sons Simeon and Levi, condemning their "fierce" anger and "cruel" wrath, which stemmed from their violent revenge in Shechem. This declaration foretold a future of dispersion for their descendants within the land of Israel. While Simeon's tribe diminished and was absorbed, Levi's scattering was remarkably transformed into a sacred, redemptive role as the priestly tribe, serving God throughout the nation. The verse profoundly illustrates the enduring consequences of uncontrolled sin and God's sovereign capacity to repurpose even negative outcomes for His divine and redemptive purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Jacob's prophecy in Genesis 49:7 is a striking declaration that dissects the nature and consequences of uncontrolled human passion. Jacob does not curse his sons directly, but rather the destructive qualities that led to their egregious sin.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 49:7 employs several powerful literary devices. Parallelism is evident in the structure of the curse: "Cursed be their anger, for it was fierce; and their wrath, for it was cruel." This repetition with slight variation emphasizes the dual nature of their destructive passion and its severe characteristics. Furthermore, the consequence is also expressed in parallel terms: "I will divide them in Jacob, and scatter them in Israel." This reinforces the idea of dispersion and ensures the message is clearly understood. The passage also functions as a Prophecy, a direct foretelling of the future tribal destinies of Simeon and Levi. The use of "Jacob" and "Israel" as synonymous terms for the collective nation demonstrates Synecdoche or Metonymy, where the patriarch's name stands for his descendants and the nation. The stark language, particularly "fierce" and "cruel," utilizes Emotive Language to convey Jacob's profound disapproval and the severity of the brothers' actions, creating a vivid and lasting impression of their character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 49:7 serves as a profound theological statement on the nature of sin, divine justice, and God's redemptive sovereignty. It underscores that while righteous indignation can exist, unbridled and cruel anger leads to lasting consequences, not only for individuals but for generations. Jacob's curse on their anger and wrath, rather than on the sons themselves, highlights that the destructive nature of their sin was the target of judgment, leaving open a pathway for potential redemption. This principle is powerfully demonstrated in the divergent fulfillments for Simeon and Levi. While Simeon's tribe largely faded and was absorbed into Judah, fulfilling the punitive aspect of the curse, Levi's "scattering" was transformed into a sacred calling. They became the priestly tribe, consecrated to God's service, living in cities spread throughout Israel, thus fulfilling the dispersion but for a holy purpose. This remarkable transformation showcases God's ability to repurpose even the consequences of human sin for His divine plans and the good of His people.
REFLECTION AND APPLICATION
Genesis 49:7 stands as a timeless warning against the destructive power of uncontrolled anger and wrath. It compels us to examine our own hearts and the ways we respond to perceived injustices or personal offenses. While anger can be a natural human emotion, and even righteous in its proper context, when it becomes "fierce" and "cruel," it deviates from God's character and leads to sin with far-reaching consequences. This passage challenges us to cultivate self-control, to allow the Holy Spirit to transform our natural impulses, and to seek justice with mercy and wisdom rather than vengeance. The contrasting destinies of Simeon and Levi offer profound hope: even when we face the consequences of past failures or inherited weaknesses, God's sovereign grace can redeem and repurpose our lives for His glory. We are called to surrender our passions and our past to Him, trusting that He can transform our "scattering" or perceived disadvantages into unique opportunities for service and blessing within His Kingdom, turning what might have been a curse into a consecrated calling.
Questions for Reflection
FAQ
Why did Jacob curse their anger, not Simeon and Levi themselves?
Answer: Jacob's curse specifically targets their "anger" and "wrath" because it was the uncontrolled, fierce, and cruel nature of their passion that led to their egregious sin, rather than condemning their persons entirely. This distinction is crucial; it highlights that sin stems from corrupt desires and actions, allowing for the possibility of redemption and transformation. This is profoundly seen in Levi's later destiny, where their zeal was redirected for God's holy service, turning a potential curse into a unique blessing.
How was the "scattering" prophecy fulfilled differently for Simeon and Levi?
Answer: For Simeon, the scattering meant their tribe was largely absorbed into Judah's territory, as seen in Joshua 19:1, and over time, they diminished in distinct tribal identity and influence. For Levi, their scattering was remarkably transformed into a divine purpose: they were consecrated as the priestly tribe, serving God throughout Israel by living in designated cities among all the other tribes, as detailed in Numbers 35:6-8. Thus, while both were dispersed, Simeon's was punitive, while Levi's became a holy and blessed role.
Does this verse suggest all anger is sinful?
Answer: No, the verse specifically condemns "fierce" and "cruel" anger and wrath, which are expressions of uncontrolled, vengeful, and disproportionate passion. The Bible distinguishes between sinful anger and righteous indignation. God Himself expresses anger against sin, and Jesus demonstrated righteous anger (e.g., at the money changers in John 2:13-17). This passage warns against destructive anger that leads to sin and negative consequences, distinguishing it from a holy, disciplined anger that seeks justice within God's bounds and is controlled by love and wisdom (Ephesians 4:26).
CHRIST-CENTERED FULFILLMENT
Genesis 49:7, with its themes of the devastating consequences of sin, divine judgment, and God's redemptive transformation, finds its ultimate and perfect fulfillment in Jesus Christ. The "fierce" and "cruel" anger condemned here represents the destructive power of human sin and rebellion, which Christ perfectly bore on the cross. He became the curse for us (Galatians 3:13), taking upon Himself the judgment due to humanity's uncontrolled passions and actions. While Simeon's fate illustrates the unredeemed consequence of sin, Levi's transformed destiny powerfully points to the redemptive power available through Christ: what was initially a curse of dispersion became a blessed calling of service. Jesus, as our Great High Priest (Hebrews 4:14-16), perfectly fulfills and transcends the Levitical priesthood, offering a perfect, once-for-all sacrifice (Hebrews 10:10-14) and intercession. He is the one who perfectly controlled His wrath, turning it into righteous judgment against sin, and who now offers to transform our sinful natures. Through His Spirit, He takes our destructive passions and repurposes them for holy service in His Kingdom, allowing us to be "scattered" as His witnesses to the ends of the earth (Acts 1:8), turning what was a mark of judgment into a mission of grace.