words concerning Simeon and Levi (Gen 49:5-7) are a sufficient proof that the wickedness of their conduct was also an object of deep abhorrence. And his fear was not groundless. Only God in His mercy averted all the evil consequences from Jacob and his house (Gen 35:5-6). But his sons answered, “ Are they to treat our sister like a harlot?” עשׂה: as in Lev 16:15, etc. Their indignation was justifiable enough; and their seeking revenge, as Absalom avenged the violation of his sister on Amnon (2Sa 13:22.), was in accordance with the habits of nomadic tribes. In this way, for example, seduction is still punished by death among the Arabs, and the punishment is generally inflicted by the brothers (cf. Niebuhr, Arab. p. 39; Burckhardt, Syr. p. 361, and Beduinen, p. 89, 224-5). In addition to this, Jacob's sons looked upon the matter not merely as a violation of their sister's chastity, but as a crime against the peculiar vocation of their tribe. But for all that, the deception they practised, the abuse of the covenant sign of circumcision as a means of gratifying their revenge, and the extension of that revenge to the whole town, together with the plundering of the slain, were crimes deserving of the strongest reprobation. The crafty character of Jacob degenerated into malicious cunning in Simeon and Levi; and jealousy for the exalted vocation of their family, into actual sin. This event “shows us in type all the errors into which the belief in the pre-eminence of Israel was sure to lead in the course of history, whenever that belief was rudely held by men of carnal minds” ( O. v. Gerlach).
Chap. 35
==verses 1-7== Gen 35:1-7 Journey to Bethel. - Jacob had allowed ten years to pass since his return from Mesopotamia, without performing the vow which he made at Bethel when fleeing from Esau (Gen 28:20.), although he had recalled it to mind when resolving to return (Gen 31:13), and had also erected an altar in Shechem to the “God of Israel” (Gen 33:20). He was now directed by God (Gen 35:1) to go to Bethel, and there build an altar to the God who had appeared to him on his flight from Esau. This command stirred him up to perform what had been neglected, viz., to put away from his house the strange
