Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.”
But they replied, “Should he have treated our sister like a prostitute?”
Genesis 34:30-31 (NIV)
As nomadic strangers in the land, the growing tribe of Abraham, Isaac, and Jacob were constantly holding the tension between two threats. One was that they would be absorbed into one of the local tribes.
Jacob’s family and nomadic herding operation was still a relatively small clan among much larger people groups in the area. Were they to settle in one place and join one of the local city-states, it was likely that they would eventually just be absorbed into that larger local society and be considered part of the Hittites or Perizzites. If this were to happen, they would cease to be the people of God’s covenant with Abraham.
The other threat was hostility. Jacob feared facing Esau with 400 men. There were certainly city-states in the area with similar or greater numbers of fighting men and/or mercenaries. Jacob’s herds, children, and servants made them a target for conquest and plunder.
It is this tension that lurks behind the scenes of the story in today’s chapter. It starts with a powerful, heartsick son of the local ruler who is infatuated with the daughter of Jacob. The English translation says that he “raped” Jacob’s daughter Dinah, but the Hebrew word, šākab, can also mean consensual pre-marital sex. It’s possible that this was a Romeo and Juliet type elopement between two young people who knew that their fathers would never agree to the union. This was quite common in the culture of the day when marriages were arranged for social and economic purposes. Even if Dinah and Shechem were conspiring to force the union, Jacob and his sons would have considered it a shameful and deceitful rape of their daughter/sister.
Shechem’s father tries to redeem the situation by offering to arrange the marriage of Shechem and Dinah complete with a generous bride price, along with a political and economic alliance should Jacob choose to settle down there (threat: absorption).
Without Jacob’s knowledge, Dinah’s brothers arrange a deceitful charade intended to kill all of the local males and take all they have as plunder. Fascinating that deceit has now appeared in the family system in the third generation. First in Rebekah (and her brother Laban), then in Jacob, and now in Simeon and Levi. Like the hot-headed Sonny in The Godfather, Simeon and Levi lead their brothers in committing a violent act of vengeance that would have been considered grossly out of proportion to the wrong that had initially been committed. This only increased the threat of hostility in the area. When other city-states learn of it, those people groups will immediately see Jacob & Sons as a violent threat. That would motivate them to make an alliance with nearby city-states and attack Jacob to both eliminate the threat and plunder his lucrative operation.
The brothers return home with all of the plunder from their conquest. Having killed all the men, all of the women, children, herds, and possessions would have been taken as plunder. The brothers “made off like bandits,” as it were. Jacob chastises his sons for initiating such a reckless plan that only serves to escalate the threats against the family. Amidst the din of plundered livestock, women, and children, their reply was that the violent act of vengeance was justified by the shameful treatment of their sister. In essence: “Hey pop!? This wasn’t business. It was strictly personal.”
In the quiet this morning, I found myself meditating on the tension of absorption and hostility. It was the same tension Jesus spoke to His followers about when calling them to be in the world but not of the world. For three centuries the Jesus movement faced constant hostility as Rome fed them to the lions in the Circus to entertain the masses. Then, almost overnight, Christianity became the official religion of the Roman Empire, and “the church” was absorbed into the Empire. It became the Empire.
[cue: Vader’s Theme]
Two thousand years later, I find that the same tension exists for me in my own earthly journey. As a follower of Jesus, I am also to be in the world not of it. I believe that, for me, this requires me to think, speak, act, and relate in ways that flow contrary to the ways of this world and the Kingdoms of this World. What does it mean for me to not be absorbed in the world of social media, cancel culture, and political correctness?
During my generation, I’ve witnessed “Christendom” become a “post-Christian” world. Being a follower of Jesus has fallen from favor in popular culture while hostility is on the rise. At least 68 churches in Canada have been burned to the ground and tens of thousands of Christians have been killed in Nigeria. While I am currently insulated from these tragic realities, I can’t help but notice the changes I’ve observed in my lifetime. I can’t help but see the storm clouds on the horizon.
Some mornings I find myself thinking about these big macro thoughts and issues of our world, culture, and society. I always try and end my time in quiet with the question, “What does this mean for me today?” On mornings like today, this is where I tend to end up:
Love God with everything I’ve got.
Love others as I love myself.Keep following.
Keep pressing on one step at a time.
Keep living one day at a time.
Hold the tension.
If you know anyone who might be encouraged by today’s post, please share.