---
title: "Commentary Critical and Explanatory on the Whole Bible -  Genesis 34"
description: "CHAPTER 34   :-. THE DISHONOR
OF DINAH. 1-4. Though freed from foreign
troubles, Jacob met with a great domestic calamity in the fall of his
only daughter"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/genesis/34"
---

![Commentary Critical and Explanatory on the Whole Bible](/images/commentaries/commentary-critical-and-explanatory-on-the-whole-bible.jpg)

 The Commentary Critical and Explanatory on the Whole Bible
 
Include 66 books
 
Denomination: calvinism
 
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CHAPTER 34

. THE DISHONOR
OF DINAH.

**1-4.** Though freed from foreign
troubles, Jacob met with a great domestic calamity in the fall of his
only daughter. According to JOSEPHUS,
she had been attending a festival; but it is highly probable that she
had been often and freely mixing in the society of the place and that
she, being a simple, inexperienced, and vain young woman, had been
flattered by the attentions of the ruler's son. There must have been
time and opportunities of acquaintance to produce the strong
attachment that Shechem had for her.

**5. Jacob held his peace**—Jacob,
as a father and a good man, must have been deeply distressed. But he
could do little. In the case of a family by different wives, it is
not the father, but the full brothers, on whom the protection of the
daughters devolves—they are the guardians of a sister's welfare and
the avengers of her wrongs. It was for this reason that Simeon and
Levi, the two brothers of Dinah by Leah [], appear the chief actors in this episode; and though the
two fathers would have probably brought about an amicable arrangement
of the affair, the hasty arrival of these enraged brothers introduced
a new element into the negotiations.

**6. Hamor**—that is, "ass";
and it is a striking proof of the very different ideas which, in the
East, are associated with that animal, which there appears sprightly,
well proportioned, and of great activity. This chief is called Emmor
([Acts 7:16](../../../kjv/acts/7/16)).

**7. the men were grieved, and . . .
very wroth**—Good men in such a case could not but grieve; but it
would have been well if their anger had been less, or that they had
known the precept "let not the sun go down upon your wrath"
[[Ephesians 4:26](../../../kjv/ephesians/4/26)]. No injury can
justify revenge ([Deuteronomy 32:35](../../../kjv/deuteronomy/32/35);
[Romans 12:9](../../../kjv/romans/12/9)); but Jacob's sons
planned a scheme of revenge in the most deceitful manner.

**8-10. Hamor communed with them**—The
prince and his son seem at first sight to have acted honestly, and
our feelings are enlisted on their side. They betray no jealousy of
the powerful shepherds; on the contrary, they show every desire to
establish friendly intercourse. But their conduct was unjustifiable
in neither expressing regret nor restoring Dinah to her family; and
this great error was the true cause of the negotiations ending in so
unhappy a manner.

**11. Shechem said unto her father . .
. and brethren**—The consideration of the proposal for marriage
belonged to Jacob, and he certainly showed great weakness in yielding
so much to the fiery impetuosity of his sons. The sequel shows the
unhappy consequences of that concession.

**12. Ask me never so much dowry and
gift**—The gift refers to the presents made at betrothal, both to
the bride elect and her relations (compare ), the dowry to a suitable settlement upon her.

**13. The sons of Jacob answered**—The
honor of their family consisted in having the sign of the covenant.
Circumcision was the external rite by which persons were admitted
members of the ancient Church. But that outward rite could not make
the Shechemites true Israelites; and yet it does not appear that
Jacob's sons required anything more. Nothing is said of their
teaching the people to worship the true God, but only of their
insisting on their being circumcised; and it is evident that they did
not seek to convert Shechem, but only made a show of religion—a
cloak to cover their diabolical design. Hypocrisy and deceit, in all
cases vicious, are infinitely more so when accompanied with a show of
religion; and here the sons of Jacob, under the pretense of
conscientious scruples, conceal a scheme of treachery as cruel and
diabolical as was, perhaps, ever perpetrated.

**20. Hamor and Shechem . . . came
unto the gate of their city**—That was the place where every
public communication was made; and in the ready obsequious submission
of the people to this measure we see an evidence either of the
extraordinary affection for the governing family, or of the abject
despotism of the East, where the will of a chief is an absolute
command.

**30. Jacob said . . . Ye have
troubled me**—This atrocious outrage perpetrated on the
defenseless citizens and their families made the cup of Jacob's
affliction overflow. We may wonder that, in speaking of it to his
sons, he did not represent it as a heinous sin, an atrocious
violation of the laws of God and man, but dwelt solely on the present
consequences. It was probably because that was the only view likely
to rouse the cold-blooded apathy, the hardened consciences of those
ruffian sons. Nothing but the restraining power of God saved him and
his family from the united vengeance of the people (compare ). All his sons had not been engaged in the massacre. Joseph
was a boy, Benjamin not yet born, and the other eight not concerned
in it. Simeon and Levi alone, with their retainers, had been the
guilty actors in the bloody tragedy. But the Canaanites would not be
discriminating in their vengeance; and if *all* the Shechemites
were put to death for the offense of their chief's son, what wonder
if the natives should extend their hatred to all the family of Jacob;
and who probably equalled, in number, the inhabitants of that
village.

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