I've been studying the difficult story of Dinah's rape in Genesis. It’s hard to find God’s character displayed. From verses one through verse 31 of chapter 34, there's no mention of God. It seems that none of the characters consulted God before acting or not acting, which may very well be the central point of the story and why Moses included it in the first place.
When we read about Dinah’s rape, her father’s lack of concern (under-reaction), her brothers’ scheming, and the subsequent violence (overreaction), we might be tempted to think that God has condoned the violence because he doesn’t stop them or rebuke the brothers immediately. However, if we read the end of Genesis, we’ll discover God’s judgment when Jacob/Israel blesses his sons at the end of his life. Instead of a blessing, Jacob/Israel pronounces a curse over the two instigating brothers, Simeon and Levi. Jacob/Israel says:
Simeon and Levi are brothers—their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. —Genesis 49:5-7
Because of the curse, the kingship skips the older brothers and falls instead to the tribe of Judah. (Reuben is also excluded from the blessing because of the adultery he committed with one of Jacob’s wives.) And while Moses, the great intercessor and leader, comes from the tribe of Levi and they are chosen to serve in the temple, they live scattered in the cities of Israel and receive no land inheritance when the land is divided among the tribes. The tribe of Simeon receives an allotment of land, but it is surrounded by the land given to the tribe of Judah.
When we read strange passages like these in the Bible, we can avoid assumptions by taking in the full story. It’s interesting to note that though Simeon and Levi are not punished immediately after their sinful scheming and violence, God gets the last word. Similarly, other stories in the Bible show God’s patience and what seems like a delay in judgment, but in the end, we see the judgment but also the reason for God’s delay:
What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—even us, whom he also called, not only from the Jews but also from the Gentiles? —Romans 9:22-24
The justice might come later, but the mercy of God is certainly displayed in this strange and violent saga—and not just in the delayed consequences.
The sad saga starts with Jacob’s disobedience—and readers will note that he is called Jacob the entire story. Not once is he called by his new name, Israel. God told him to go to Bethel, but he settled instead outside of Shechem, built a house and booths for the cattle, and called it Succoth (which means woven together like a hedge). We might ask ourselves why he doesn’t go all the way to Bethel, but how many of us have fallen short of complete obedience, perhaps thinking, “This is close enough”? He stops one day short of complete obedience and the consequences are devastating.
Dinah explores the city. The implication is that she is not where she should have been and was not guarded properly. The prince of the city lusts for her and rapes her but is captivated by her and wants to marry her. He sends his father to work out the marriage contract with Jacob while Dinah remains behind in his house, an act difficult to interpret but must certainly influence the negotiations.
Jacob seems strangely resigned to the rape and open to the marriage of his only daughter to the rapist. He sees the advantage of settling down—intermarrying, buying land, and prospering economically. In direct opposition, the brothers hear of Dinah’s disgrace and immediately initiate a scheme of revenge, less about Dinah and far more about themselves.
Their scheming works and while the men of the city are in the throes of of pain and inflammation from circumcision, Simeon and Levi kill them all. Only the women, children, and livestock are spared—and the Bible says the other brothers find out what Simeon and Levi do, so they swoop in and loot the city, pillaging the women, children, livestock, and whatever else they wanted.
Jacob does not confront his sons with their reprehensible violence. He says nothing of God’s wrath on their unrighteous acts. He responds in fear, telling them his sons he is concerned about their vulnerable position and what the surrounding people will now think of them:
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.” —Genesis 34:30
His response is full of self-preservation and selfish to the core. His sons take it in stride:
But they replied, “Should he have treated our sister like a prostitute?” —Genesis 34:31
The exchange reveals everyone’s hearts and provides more than a hint of what's to come for their own brother. The rotten apple does not fall far from the familial tree. They do not repent. Jacob does not seem to call out to God to help them out of the dilemma made by their own folly.
Then God’s mercy is on display yet again. He does not wait for repentance or for them to call out for help. God intervenes by telling Jacob/Israel to head once more for Bethel:
Then God said to Jacob, “Go to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau.” —Genesis 35:1
He doesn’t include a “told you so” or berate them for their folly. He simply intervenes. He does not condone the violence (we see the full consequences later) but in his mercy, he preserves this deeply flawed family who is part of his plan to bring his salvation to the world.
Jacob responds by telling his family to give him the idols they carried with them. He buries them at the base of the mountain outside the city. He tells his family to purify themselves because they are going to Bethel to build the altar so long in coming. As they leave, we are told that a terror falls upon the nearby cities, and no one pursues them. His obedience brings the fear of the Lord on the nearby cities.
At Bethel, Jacob builds an altar. God comes again. God repeats what he said after they wrestled. God affirms Israel's new name and restores his destiny, even after significant failures along the way.
But Jacob disobeys yet again. He does not settle in Bethel but continues onward to see his father, in Mamre, who dies soon after. In the going, Reuben sleeps with his step-aunt and Rachel goes into difficult labor—perhaps brought about by the travel—and dies. Jacob/Israel dwells in Canaan—continually moving about rather than dwelling in Bethel. His sons roam all the way north of Shechem with their flocks, which is where their brother, Joseph, is almost killed and instead sold as a slave to a passing caravan.
The story of Shechem is a story of warning to deal justly with others and with the darkness that gathers in our hearts. But it is also a story that displays God’s mercy. He demonstrates mercy by taking action before they repent and ask for help, just as he moves first to save us. He demonstrates mercy when he saves a deeply compromised family—even from themselves—to bring about his salvation for all of us, who are also deeply flawed individuals.
I also take it as a warning to obey ALL THE WAY, and not stop short of what God has commanded. Complete obedience isn't radical, it's necessary.
Grace intervenes.
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