Half-Penny For Your Thoughts

Genesis 35:22-29

2009-10-15T14:45:00-05:00

Isaac’s Death

While Israel was living in that region, Reuben went in and slept with his father's concubine Bilhah, and Israel heard of it. Jacob had twelve sons:
(Genesis 35:22, NIV)

Here we see one of those quick asides that must have represented a quite dramatic episode at la casa Israel. Reuben sleeps with Bilhah, Rachel’s maidservant. It’s reasonable to speculate that this comes just before or just after Rachel’s death. One can imagine that Jacob is no happy camper. However, if he takes any action, it’s not here noted (and if it’s mentioned elsewhere in the Bible, I apparently have not noticed). This situation is one of many soap-opera moments in this family. One may choose to be reminded of Yahweh’s grace.

The sons of Leah: Reuben the firstborn of Jacob, Simeon, Levi, Judah, Issachar and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Rachel's maidservant Bilhah: Dan and Naphtali. The sons of Leah's maidservant Zilpah: Gad and Asher. These were the sons of Jacob, who were born to him in Paddan Aram. Jacob came home to his father Isaac in Mamre, near Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed. Isaac lived a hundred and eighty years. Then he breathed his last and died and was gathered to his people, old and full of years. And his sons Esau and Jacob buried him.
(Genesis 35:23-29, NIV)

There’s yet another list of Jacob’s sons (and, hence, the tribes of Israel, depending on which list of tribes you want to use to get the twelve). The only thing I have to add about that here is that Benjamin is lumped with those born in Paddan Aram, rather than near Bethlehem. I doubt that noting that has any value.

Aside from that, Isaac dies. On a happy note, he gets to see Jacob again, and on fairly good terms with Esau. His family turned out pretty well, despite some of his efforts. The history of people whom Yahweh blesses, loves, and chooses is a sordid history. How did Ishmael not decide to one day show up at Isaac’s doorstep and challenge him to a duel? How did Isaac and Rebekah stay married despite their dueling favoritisms? How did neither Jacob nor Esau commit fatricide? How did…well, you get the picture.

That Esau and Jacob bury their father together, after he has had a full life, is one of the best illustrations of Yahweh’s mercy. The theory that there is only an angry, vengeful God in the Old Testament does not stand to examination.

And now, it’s time for the next generation to play their games. Soon enough, we’ll return to Egypt. And that’s where a family, it seems, becomes a nation.

Genesis 35:16-21

2009-07-03T12:00:00-05:00

Birth/Death

Read Genesis 35:16-21 | Full Chapter

And they journeyed from Bethel and had but a little way to go to Ephrath [Bethlehem] when Rachel suffered the pangs of childbirth and had hard labor. When she was in hard labor, the midwife said to her, Do not be afraid; you shall have this son also. And as her soul was departing, for she died, she called his name Ben-oni [son of my sorrow]; but his father called him Benjamin [son of the right hand].
(Genesis 35:16-18, AMP)

People born in/near Bethlehem, according to the Bible (possibly different Bethlehems): Benjamin, the youngest son of Israel; King David; and Jesus Christ. Plays nicely on the town water tower, neh? Anyway.

As the family Jacob is wandering around Canaan (the benefit of nomadic patriarchs is you get to use the line “wandering around” a lot), Rachel goes into labor with the last of Jacob’s sons (and only, I believe, born in Palestine). Rachel dies around the end of labor but lives long enough to name her son, “Ben-oni”, which–according to the note in the Amplified version and Wikipedia–means ‘son of my sorrow/pain’. As literalist naming goes, it’s hard to fault the choice, but it’s not necessarily the sort of name you’d like to grow up with. So, Jacob renames him Benjamin. The Wikipedia article has some interesting discussion about the name, which I recommend at least perusing.

In any event, we once again see a name change (something that comes up less often from here on). It may even represent a change in the role of the tribe of Benjamin during the confederation days. This is the tribe that is very nearly extinguished in the Battle of Gibeah, recorded in Judges 19-21, but from which later the first king of Israel, Saul, is chosen. How well the name change fits just that part of their history.

So Rachel died and was buried on the way to Ephrath, that is, Bethlehem. And Jacob set a pillar (monument) on her grave; that is the pillar of Rachel's grave to this day. Then Israel journeyed on and spread his tent on the other side of the tower of Edar.
(Genesis 35:19-21, AMP)

A time of rejoicing becomes instead a time of mourning, particularly for Jacob, who loved Rachel the most of his wives, and who will translate that into favoritism for her two sons, Joseph and Benjamin. How the death of his mother at this point affects Joseph is an interesting question, but I see nothing in the Biblical account to shed any light on that query. How the death of Rachel affected Jacob is another question without any direct discussion, so far as I can tell, but it must be imagined it that this was an awful time for him, to understate it.

And, then, what of his other wives? After all, this is a coda to the rivalry between Leah and Rachel, of which their handmaids (and Jacob’s “lesser” wives) were necessarily a part. There’s never any real resolution here. Instead, the fighting and bitterness will continue to play a significant role in Benjamin’s generation.

Genesis 35:9-15

2009-06-26T15:00:00-05:00

A Different Story?

Read Genesis 35:9-15 | Full Chapter

After Jacob came back to the land of Canaan, God appeared to him again. This time he gave Jacob a new name and blessed him by saying: I am God All-Powerful, and from now on your name will be Israel instead of Jacob. You will have many children. Your descendants will become nations, and some of the men in your family will even be kings. I will give you the land that I promised Abraham and Isaac, and it will belong to your family forever.
(Genesis 35:9-12, CEV)

Sound familar? This is similar to the end of Genesis 32, in which Jacob, the night before his “reunion” with Esau, wrestles with God, or an angel, then requests a blessing. God or his representative blesses Jacob, and changes his name to Israel.

It’s possible this passage is merely a reminder of that. There’s minor differences, such as that chapter 35 says this happens at Bethel, chapter 32 at Peniel, and differences in what God says to Jacob. This could easily be explained, but we are encountering part of the difficulty in understanding the structure and history of the book, indeed of the full Bible. It’s a nice thought to suppose the Pentateuch rose fully formed from the pen of Moses somewhere in the Sinai Desert. After all, if Yahweh inspired it, why not? Why not even go ahead and include in future events, say, the death of Moses?

But I’ve seen little to suggest that that’s the way Yahweh chose to have his Word shared with us. Yahweh may not change, but his relationship with humanity has evolved, not because of him, I think, but because of us. Because just as he has a relationship with us as individuals, so does he with us as a species. I could be wrong on all that, but if not, it makes sense that even individual books of the Bible were written not in one fell swoop, but as a process. And they include both historical points and literary ones.

Because the Bible is rather redundant on the main points, I don’t see any reason to worry over things like these apparent inconsistencies of place names. I don’t know why exactly the narrative is this way, and while I think I can learn more spiritually by examing this question more, it does not ultimately matter to my faith or whether I am obedient to Yahweh.

After God had gone, Jacob set up a large rock, so that he would remember what had happened there. Then he poured wine and olive oil on the rock to show that it was dedicated to God, and he named the place Bethel.
(Genesis 35:13-15, CEV)

Okay, so different place name, and the story feels to me a bit confused, but the main point is that Yahweh agains reiterates his promise of a nation via Abraham-Sarah then Isaac-Rebekah then Jacob-Leah-Rachel-Zilpah-Bilhah. And, one way or another, Yahweh does rename Jacob as Israel.

Jacob establishes an altar in remembrance at Bethel, where he has at least had one, probably more, encounters with Yahweh. A guest speaker at my church a while back talked about the role of altars not as places of sacrifice or requests, but of reminders about Yahweh’s goodness. Even the altar of sacrifice for Israel really was that, a reminder that they are Yahweh’s chosen people, and of his continuing plan and grace in their lives. It’s a far cry from the “altars” where we run up to to pray. In some ways, an altar is not somewhere I so much go as something that I establish, and that’s what I see Jacob doing here.

And just to make a random point as though I had planned it, language itself evolves and so the stories that we have in the Bible are living and powerful in part because they are language (in particular, Yahweh’s words), but they are also subject to altering meanings, changes in interpretation. For Jacob and his descendants, this rock was a different sort of reminder: it was there, a physical object to remind me the truth of those stories, however much they might have changed in the telling. It’s essential that my faith be centered in Yahweh’s Word, but my faith is not ephemeral. It is spiritual, but it exists within the “real world,” and I must create for myself reminders, not just in the world to which I am striving, but within the world in which I daily live.

Genesis 35:1-8

2009-06-17T15:00:00-05:00

Trip to Bethel, Etc.

Read Genesis 35:1-8 | Full Chapter

Chapter 35 of Genesis comes off as a bit confusing, at least to me. It seems to be something of a mish-mash, recording important facts that don’t fit easily in with the rest of the narrative, plus what appears to be not exactly a flashback to Genesis 32, when Yahweh renames Jacob to Israel. So, in this first bit, they’re heading to Bethel, site of the Jacob’s Ladder incident. This particular part of the story seems to be mostly about idols and such that are still hanging around the family Israel.

Then God said to Jacob, "Arise, go up to Bethel and live there, and make an altar there to God, who appeared to you when you fled from your brother Esau." So Jacob said to his household and to all who were with him, "Put away the foreign gods which are among you, and purify yourselves and change your garments; and let us arise and go up to Bethel, and I will make an altar there to God, who answered me in the day of my distress and has been with me wherever I have gone." So they gave to Jacob all the foreign gods which they had and the rings which were in their ears, and Jacob hid them under the oak which was near Shechem.
(Genesis 35:1-4, NASB)

Yahweh, in this recording, does not mention the idols that are within Jacob’s camp. He merely tells Jacob to go to Bethel, make an altar to him, and live there for a time. It apparently occurs to Jacob that all these foreign gods they have hanging around might not be pleasing to Yahweh. Especially since Jacob seems to consider Bethel a holy place. So, he’s not quite committed to "have no other gods before [Yahweh]" (Exodus 20:3, NASB) . Indeed, he doesn’t even get rid of them in any permanent sense, just hides them away. Perhaps Yahweh did not mention the idols because Jacob’s family shouldn’t have had them in the first place.

Ah, it’s easier to give up a sin temporarily, knowing you could maybe come back later. How often, when convicted of a behavior–even if not a sin, even if “just” something that’s not good for us–do we change our behavior, but make sure not to burn all the bridges? Permanent change is scary. Especially when it means giving up something I enjoy, no matter how bad that thing is for me.

As they journeyed, there was a great terror upon the cities which were around them, and they did not pursue the sons of Jacob. So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. He built an altar there, and called the place El-bethel, because there God had revealed Himself to him when he fled from his brother.
(Genesis 35:5-7, NASB)

Yahweh is, of course, a God of grace. We’re in the Old Testament here, where we like to typify him as a God of judgment. The two are really inseparable in Yahweh’s case, two sides of the same coin, and both are evidenced in the Old and New Testaments. So, because Yahweh has adopted Jacob and his family, he protects them in this journey, despite the failure of that family to appropriately reciprocate. This is unmerited favor. After the slaughter at Shechem, the whole group should be on the hit list of all the cities and tribes they pass. But Yahweh puts “a great terror upon” them (the voice is passive, at least in the NASB, but I think it’s reasonable to assume Yahweh as the actor).

Jacob does build an altar to God, in remembrance of Yahweh’s appearance to him when fleeing from Esau so many years before. Given how things have worked out, Jacob’s gratefulness and faith should have increased. So Jacob’s sorta’ kinda’ getting it about Yahweh. Like most of us Christians do. It’s a start, but he could be receiving and doing so much more.

Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth.
(Genesis 35:8, NASB)

Like I said, this chapter is full of miscellany. Here is a note that Rebekah’s nurse, Deborah, dies while Jacob’s family is in Bethel. I’m not sure if she’s even mentioned anywhere else.

Genesis 34:24-31

2009-06-15T14:00:00-05:00

Revenge

Read Genesis 34:24-31 | Full Chapter

And all the people who went out of the town gate listened and heeded what Hamor and Shechem said; and every male was circumcised who was a resident of that town. But on the third day [after the circumcision] when [all the men] were sore, two of the sons of Jacob, Simeon and Levi, Dinah's [full] brothers, took their swords, boldly entered the city [without danger], and slew all the males. And they killed Hamor and Shechem his son with the edge of the sword and took Dinah out of Shechem's house [where she had been all this time] and departed.
(Genesis 34:24-26, AMP)

Simeon and Levi avenge the raping of their sister Dinah. Plus some. Plus a lot. Their action is extreme, punishing the whole town for the act of Shechem and its acceptance by Hamor. Certainly, it is more than required for simply rescuing Dinah.

This might be a useful time for me to get on my soapbox about not following blindly political leaders. It gets people killed. That is all.

[Then the rest of] Jacob's [eleven] sons came upon the slain and plundered the town, because there their sister had been defiled and disgraced. They took their flocks, their herds, their donkeys, and whatever was in the town and in the field; All their wealth and all their little ones and their wives they took captive, making spoil even of all [they found] in the houses.
(Genesis 34:27-29, AMP)

Now, the other nine brothers (Benjamin not yet born), enter the town and take the spoils. It’s not clear whether the whole is coordinated, or if the other nine are simply taking advantage of Simeon and Levi’s actions. Regardless, this whole situation works out pretty good for them, at least in the immediate. I acknowledge that’s a cynical comment, but I can’t believe the motiviation of avenging Dinah alone could have justified this wholesale slaughter. On another hand, the men of the town were deceived by the promise of the same sort of riches and plunder that Jacob’s sons now experience.

And Jacob said to Simeon and Levi, You have ruined me, making me infamous and embroiling me with the inhabitants of the land, the Canaanites and the Perizzites! And we are few in number, and they will gather together against me and attack me; and I shall be destroyed, I and my household. And they said, Should he [be permitted to] deal with our sister as with a harlot?
(Genesis 34:30-31, AMP)

It’s up to Jacob to point out the downside: they may have made many more enemies. After all, the locals will wonder if it’s not better to get rid of these foreigners as soon as possible, and form an alliance amongst themselves to ensure utter victory. Simeon and Levi are not having it. They respond that their actions were appropriate to defend Dinah’s honor.

And where is the middle ground? To me, killing Hamor and Shechem would have been justifiable. But it would have been less likely to subject them to the “pre-emptive” attacks of others. Yes, there would have been new difficulties with that action. Would the townspeople attack in response? If not, does Jacob become the de-facto leader of this town? And so on. An argument in favor of the sons’ actions would be that these Canaanites currently in the area are probably the same that Yahweh will lead Israel against after the Exodus. However, there’s no record of Yahweh approving this particular attack.

Anger unchecked often results in an excessive response that causes unnecessary and undeserved suffering.

Genesis 34:18-23

2009-06-05T09:30:00-05:00

Speaking Power to Fools

Read Genesis 34:18-23 | Full Chapter

Their words pleased Hamor and Hamor’s son Shechem. And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house.
(Genesis 34:18-19, ESV)

In last week’s episode, Dinah’s brother had just pulled off a bit of deception, convincing Hamor and Shechem to make not just themselves but their whole city vulnerable, having all the males trained in fighting being down and out recovering from circumcision. Hamor falls for it hook, line and sinker, even to the point that he’s feeling his people are getting the best deal. At the cost of short-term pain, he reasons (as seen in verse 23, below), Jacob’s family will be assimilitated into the group Hamor rules. His power will increase.

Shechem’s reasons seem to have little to do with political or economic power, but power none the less. His gain for circumcision will be over Dinah. He has already raped her, but his lustful appetite has only grown with that act. Now he wants her to be his wife, and I don’t think in the way, say, that I am delighted that my wife is married to me. I can’t say for sure, but I don’t believe Shechem is seeking a relationship, a partnership, a family. Rather, he is seeking the sort of power and fame that high school boys think they are to gain by having sex with the hot virgin. Shechem–I am inclined to assume–wants to possess Dinah and thereby to proclaim himself as her master and a man of power. Even though he already is the most honored in the household of a local ruler.

So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, "These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. Only on this condition will the men agree to dwell with us to become one people–when every male among us is circumcised as they are circumcised. Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us."
(Genesis 34:20-23, ESV)

We now watch their plea to the people, and the reasoning is much the same: more for us (Note they fail to mention the reason why this has all come up). We will suffer a little to gain. Actually, that’s not an inherently bad thing if you leave it general like that. After all, we followers of Jesus are called to accept suffering for his sake, knowing that our reward is beyond anything this world can offer. It’s the details that are the problem. The gain here is \ just worldly power, and that hope blinds the people to wisdom.

In their rush to gain, the men of this town make themselves vulnerable, and die for their foolishness. The sons of Jacob acted deceptively, but the men (and perhaps women) of Succoth are really deceived by the promise of wealth and power. Again, these things are not inherently evil. But the love of them, the lust for them and pursuit of them at the expense of greater things–love, faith, obedience, wisdom–is truly destructive.

Genesis 34:13-17

2009-05-29T10:00:00-05:00

Deception

Read Genesis 34:13-17 | Full Chapter

But Jacob's sons answered Shechem and his father Hamor with deceit, because he had defiled Dinah their sister.
(Genesis 34:13, NASB)

Fabulous question: Are lies ever not sin? Commandment no. 9 is, "You shall not bear false witness against your neighbor." (Exodus 20:16, NASB) , not explicitly a prohibition on all lying (I’m sure there are other relevant passages here, which might clarify my forthcoming rambling). So what of lying in a defensive situation? It’s probably not really applicable here anyway, as, other than getting Dinah away from Shechem’s home, the brothers’ intentions are principally murderous. But it remains a valid question. On the other hand, how much does that answer matter to me? Because the number of situation I am likely to be in where it’s even a useful question are minimal. Hopefully, zero. And what of just plain diplomacy? Talking nice while looking for a stick and all that?

If I’m trying to make a point here, it’s twofold. First, it’s worth remembering that a black/white approach to considering every issue is woefully inadequate; even where I am certain of the righteousness or sinfulness of an action, I must remember that there may be additional elements to the story that need to be also considered when viewing the actions of others. This doesn’t change the nature of the action, but can affect how I react.

Second is that most of the time these edge case questions, while interesting, don’t matter that much. If I am consistently obedient in the clear cases, I will have an easier time being and seeking to be obedient in instances with more gray. In the narrative of Genesis, there’s not much evidence that Jacob made a significant effort to teach his sons to live consistently obedient to Yahweh.

They said to them, "We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. "Only on this condition will we consent to you: if you will become like us, in that every male of you be circumcised, then we will give our daughters to you, and we will take your daughters for ourselves, and we will live with you and become one people. "But if you will not listen to us to be circumcised, then we will take our daughter and go."
(Genesis 34:14-17, NASB)

The strategy of Dinah’s brothers is clever. They take advantage of Yahweh’s commandment that all males of their family be circumcised. They’re betting on the painful recovery to allow them an offensive advantage. Without making any theological judgement, I personally disapprove of this strategy, and in general of using my religious obligations to hurt another.

Genesis 34:5-12

2009-05-22T09:00:00-05:00

Negotiating the Priceless

Read Genesis 34:5-12 | Full Chapter

Meanwhile, Jacob heard what had happened. But his sons were out in the fields with the cattle, so he did not do anything at the time.
(Genesis 34:5, CEV)

As a father, I can’t imagine Jacob’s willingness to wait to react to the news that his daughter has been raped. Pragmatically, there are some points to consider:

Customs. The preceding passage definitely reads like rape to me, but maybe there is some courtship ritual going on. As I mentioned last article, I’m disinclined to that opinion.
Wait for his sons and servants to be around. If Jacob wants to attack, it’s wise to wait until he has some fellow attackers. It’s worth remembering that were his primary goal the rescue of his daughter and not purely vengeance, Jacob ought to be able to trust that the same God who has so recently rescued him will come through again. The question of why then Yahweh had not stopped the rape to begin with is one of those wonderfully perplexing problems that I’m going to ignore.
Fear of overreacting. Again, it’s hard to think of what would qualify as a parent overreacting to such news.

Always a bit difficult trying to assess actions that occur in a very different culture; there’s certainly the potential for misinterpretting them.

Hamor arrived at Jacob's home just as Jacob's sons were coming in from work. When they learned that their sister had been raped, they became furiously angry. Nothing is more disgraceful than rape, and it should not be tolerated in Israel.
(Genesis 34:6-7, CEV)

The CEV uses the word “rape” where some other versions are less direct. I’ll leave the word study to someone who could actually give an informed opinion thereupon. Anyway, Dinah’s brothers, upon learning of the situation, are understandably incensed. The narrator breaks out of the story for a moment to note that rape is unacceptable. It amazes me that this needs to be said, but as a species we are rather stupid sometimes. Or that is, we are selfish enough to be willfully unaware.

Hamor said to Jacob and his sons: My son Shechem really loves Dinah. Please let him marry her. Why don't you start letting your families marry into our families and ours marry into yours? You can share this land with us. Move freely about until you find the property you want; then buy it and settle down here. Shechem added, "Do this favor for me, and I'll give whatever you want. Ask anything, no matter how expensive. I'll do anything, just let me marry Dinah."
(Genesis 34:8-12, CEV)

Hamor, Shechem’s father, tries some diplomacy. He can probably see, at least more or less, what is coming. His offer is basically that if Jacob’s family will overlook the “disgrace,” then the two families could form something of a political and economic alliance (how formal this would be is not clear) with particular benefits to Jacob and group. The alliance would be cemented by marriages, beginning with Shechem to Dinah. Or, the bride price for Dinah would be good relations with the powers that be in Succoth. Shechem, now smitten, appears rather emotional in supporting his father’s proposal.

“Just overlook this one thing?”

There are things we value such that they have a price, and there are things we value such that there is no acceptable price (at least not a realistic one; armchair philosophers inventing absurdist scenarios can be ignored).

Genesis 34:1-4

2009-05-15T09:00:00-05:00

Rape

Read Genesis 34:1-4 | Full Chapter

Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to visit the daughters of the land. When Shechem the son of Hamor the Hivite, the prince of the land, saw her, he took her and lay with her by force.
(Genesis 34:1-2, NASB)

Life was good. Israel, né Jacob, has returned to Canaan, wealthy, having emerged unscathed from not one but two potentially deadly encounters, and having spent time talking with a messenger of Yahweh (possibly Yahweh himself). He and his family have arrived in Succoth. It’s not clear to me how soon this episode follows that arrival, but life for Israel and family takes a massive turn for the worse: Dinah, the only sister mentioned of the twelve tribal patriarchs, is raped by Shechem, a prince (of a tribe? city? larger group?).

Dinah is mentioned, almost as an aside, in Genesis 30, "Later, Leah had a daughter and named her Dinah" (Genesis 30:21, CEV) . From the position of presentation, Dinah is born shortly before Joseph, at this point the youngest (son, anyway). So, here’s a question: Is Dinah mentioned there solely to introduce her prior to this passage? Because daughters don’t get a lot of mention in Genesis. Since the stories present a geneology leading up to the twelve sons of Jacob, as at least nominal ancestors of the twelve tribes, and since geneologies are often traced through male ancestors in many societies, this is not surprising. But at least to my twenty-first century sensibilities, it is weird. That’s all on that; no point.

Back to the narrative. Dinah is going out to visit the women in her new, if possibly temporary, hometown. Unless there’s an element I’m missing, her action is very positive, trying to establish good relationships within her new community. One could argue that these are just the sort of “bad Canaanites” with whom the people of Israel will be warned against associating (at least to some extent), but I don’t see any reason to make that assumption.

As she’s making her rounds, Shechem sees Dinah, lusts for her, and follows that lust by raping her. So, I’m not at all going to feel sorry for him in what he has coming. It’s hard to really make a point about rape, at least not one requiring any real argument. It is simply one of the vilest things one human can do to another (I can see an argument here that this could be consensual, but I think that would be a difficult argument to support).

He was deeply attracted to Dinah the daughter of Jacob, and he loved the girl and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, "Get me this young girl for a wife."
(Genesis 34:3-4, NASB)

Then something occurs to Shechem. He actually rather likes Dinah. I suppose he could have considered the rape part of some courtship ritual, but judging by her brothers’ response, I’m not willing to even give him that little bit of credit. He’s a selfish ass, and that’s finally coming back to haunt him. So, like David many centuries later, Shechem is going to try to “make it right”. Note, if you’re trying to make it right, you’ve already f—ed up. That’s not to say that one shouldn’t try to fix things, but rather that we must not deceive ourselves by supposing that by “fixing” it, we can pretend our original actions weren’t entirely inappropriate, sinful, etc.

So, anyway, Shechem asks his father to follow whatever the contemporary customs are in order to become afianced to Dinah. What Hamor must be thinking now is an interesting, if unanswerable, question. His position is certainly uneviable, approaching this newly arrived (or not) rich foreigner and negotiating (?) a marriage, not knowing their customs, and realizing that this man could know about Shechem’s raping his daughter and might just be royally pissed.

Genesis 33:12-20

2009-05-08T17:00:00-05:00

Good to See You…Bye, Now.

Read Genesis 33:12-20 | Full Chapter

Then Esau said, "Let us take our journey and go, and I will go before you." But he said to him, "My lord knows that the children are frail and that the flocks and herds which are nursing are a care to me. And if they are driven hard one day, all the flocks will die. "Please let my lord pass on before his servant, and I will proceed at my leisure, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord at Seir." Esau said, "Please let me leave with you some of the people who are with me." But he said, "What need is there? Let me find favor in the sight of my lord."
(Genesis 33:12-15, NASB)

As best I can gather, the main point of this whole passage is that Esau invites Jacob to join him in Seir (Edom, I believe), where Esau has taken up residence and whose later occupants will be oft referred to as descendents of Esau. What I gather is that Jacob has no intention of heading to Seir, south of Canaan, whence he left, to which he is returning.

I guess.

Anyway, there’s this back and forth with Jacob saying Esau should go on and Esau saying they should travel together. This could just be some sort of diplomatic/politeness ritual. Eventually, Esau agrees to hit the road.

So Esau returned that day on his way to Seir. Jacob journeyed to Succoth, and built for himself a house and made booths for his livestock; therefore the place is named Succoth. Now Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and camped before the city. He bought the piece of land where he had pitched his tent from the hand of the sons of Hamor, Shechem's father, for one hundred pieces of money. Then he erected there an altar and called it El-Elohe-Israel.
(Genesis 33:16-20, NASB)

So, Jacob has survived, perhaps to his surprise, encounters with both Laban and Esau. And life is good. He’s returned to Canaan and for maybe the first time in his life isn’t at odds with anyone. He’s not perhaps “settled”, but he could certainly be very comfortable at this point. What a journey!

Now, we’re going to start seeing his kids more, especially his sons, the at least nominal patriarchs of the tribes of Israel. And we’ll also get to see what’s not apparent at this moment of relative ease, how Jacob’s playing favorites and allowing the growth of jealousies within his family has affected those children and their future. Ultimately, Yahweh’s going to jump in and work out a lot of this stuff, but the road is going to be much more painful than is immediately apparent at this point.