ject 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 them that are thus dignified and distinguished, to enter into such a strict alliance with them that are uncircumcised; (v. 14.) and therefore, if ye will be circumcised, then we will become one people with you," v. 15, 16. Had they been sincere herein, their proposals of these terms would have had in it something commendable: for, (1.) 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. (2.) 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 God's sacraments more profaned, than when they are thus used for a cloke 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. They 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.
18. And their words pleased Hamor, and Shechem Hamor's son. 19. And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 21. These men are peaceable with us, therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23. Shall not their cattle, and their substance, and every beast of their's, be ours? Only let us consent unto them, and they will dwell with us. 24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of the city: and every male was circumcised, all that went out of the gate of his city.
Here, 1. Hamor and Shechem gave consent themselves to be circumcised, v. 18, 19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it; which made them the more desirous to incorporate with the family of Jacob, Zech. 8. 23. Note, (1.) Many who knew little of religion, yet know so much of it as makes them willing to join themselves with these that are religious. (2.) If a man would take upon him a form of religion, to gain a good wife, much more should we embrace the power of it, to gain the favour of a good God; even circumcise our hearts to love him, and as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influence upon them by their conversation and example. Note, Religion would greatly prevail, if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent, (v. 23.) Shall not their cattle and their substance be ours? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle; yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family, only in hopes of interesting themselves thereby in the riches of that family. Thus there are many, with whom gain is godliness, and who are more governed and influenced by their secular interest, than by any principle of their religion.
25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. 26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. 27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 28. They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field. 29. And all their wealth, and all their little ones, and their wives, took they captive, and spoiled even all that was in the house. 30. And Jacob said to Simeon and Levi, Ye have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me and I shall be destroyed, I and my house. 31. And they said. Should he deal with our sister as with an harlot?
