Not only does our present text condemn the behavior of Jacob’s sons, Simeon and Levi (Genesis 34:13), and whoever else may have colluded with them but were, afterward, afraid to see the plan to its ultimate conclusion (cp. Genesis 34:27), but it also vindicates Jacob who held his peace, until his sons came in from the field (Genesis 34:5). The youngest was 17 years old, but most of the others were of age, and they had a right to have some input in the discussion that would ultimately take place (cp. Genesis 24:50-54). How much input they should have had, isn’t clear in the text, but, presumably, Jacob, as the patriarch of the clan, would have had the right to overrule any decision his sons had made with Shechem and Hamor.
Assuming this is true, it presents a problem with the idea of Jacob and his sons becoming “one people” with Hamor’s tribal clan. Later in Israel’s history, intermarriage with the Canaanites would be condemned (Deuteronomy 7:3-4). Nevertheless, the fact that Shechem’s attitude in the agreement was considered honorable by the writer of the text, (Genesis 34:19), it seems to reveal, that, although the Canaanites would later be judged, when their sins had matured (Genesis 15:16), perhaps it is possible that some could have been received by the Lord, if they agreed to come under the covenant the Lord made with Abraham, presuming also that their iniquity hadn’t yet come to maturity.
Although the covenant was, indeed, a spiritual one (Philippians 3:3; cp. Romans 9:7), it may be, if anyone, including the tribes of the Canaanites, put themselves under the covenant the Lord made with Abraham, and did the works of Abraham, they would have been accepted (cp. John 8:37-39). If this is logical and true, then we are able to see what wickedness was done by the sons of Jacob.
On the third day after the Shechemites had themselves circumcised, they were in much pain, and at this time Simeon and Levi went into the city with their daggers or knives[1] and slew all the males, including Hamor and Shechem, and they took Dinah away from Shechem’s house (Genesis 34:25-26). Afterward, it seems that all of the sons of Jacob participated in looting the city, because of the defilement of their sister Dinah (Genesis 34:27-29). All of it, the killing and the looting, was a judgment carried out too far for the sin that was committed. This would later be made very clear in the Law of Moses, which embraced justice as its goal, an eye for an eye type of justice, which should not be taken literally but understood as equality. In other words, a crime that requires a fine shouldn’t empower men to slay the accused, and a crime requiring a small fine makes a large fine unjustifiable (cp. Exodus 22:16-17; Deuteronomy 22:28-29).
Jacob’s name is mentioned 12 times in this chapter, but the only time he is mentioned to have said anything is to condemn the behavior of Simeon and Levi (Genesis 34:30). After Jacob and Esau were reconciled (Genesis 33), he falls more and more into the background, while the behavior of his sons take center stage more and more often. Nevertheless, at this point Jacob categorically condemns the behavior of Simeon and Levi.
Some scholars try to place Jacob in a bad light, saying his only concern was over public opinion, but this interpretation represents very poor scholarship. Notice what the text says: “You have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites…” The implication is Jacob’s sons have done what seemed impossible, vis-à-vis Jacob abhorred the behavior of the Canaanites and the Perizzites, yet his sons have made him look worse than them!
Jacob isn’t merely concerned about his own life. Notice: “I, being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house” (Genesis 34:30). He has put his name “Israel” for the whole. **I** Israel, being few in number… they shall slay **me** (Israel), and **I** (Israel) shall be destroyed. Even before the revelation of the Law of Moses, it was obvious to both Jacob and to all the Canaanites around him, that what his sons had done was far and away beyond what would have been considered justifiable.
Finally, and perhaps as an indication that justified Jacob’s condemnation of his sons’ behavior, Simeon and Levi responded without any indication of repentance: “Should he deal with OUR sister as with a harlot?” (Genesis 34:31). The statement seems to reject any fatherly relationship Jacob had with his daughter, implying **they** were her protectors, not Jacob. Indeed, folly was done in Israel (cp. Genesis 34:7), but the folly done by Jacob’s sons was far greater than that brought on by Shechem’s indiscretion.
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[1] I don’t believe the context would admit “swords.” The same Hebrew word (H385; chereb) is used for “dagger” in Judges 3:21-22, and for a knife one used to circumcise in Joshua 5:2-3.
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