First part.
Of Jacob's stay and activities in Sichern, and how his daughter Dina was weakened.
Cap. 33 v.18. Then Jacob went to Salem, the city of Shechem, which is in the land of Canaan (after he came from Mesopotamia), and camped in front of the city.
The first question in this chapter belongs to grammar, namely, the meaning of these words, "Salem" and "Shechem. And the Hebrew grammarians and the other interpreters are not all at one with each other as to the special meaning of these names. For I have said above that there are many words whose meaning the Hebrews themselves do not know. The use and understanding of this language has fallen to such an extent that it can never be fully restored. And not only the words, but also the manner of speaking and how the words are to be put together, are manifold and obscured in many ways; hence it is that we cannot know the meaning and purpose of many sayings and proverbs.
Or if the understanding of this language could be restored in some way, it must be done by the Christians who have the understanding of the Holy Scriptures from the New Testament.
The Jews obscure the right natural understanding with their equivocations, dragging the words back and forth so that they have various meanings; and they do the same with diligence, so that they may arouse all kinds of questions and errors.
(3) But a diligent and good grammarian should use diligence, so that he may draw the various meanings to one that is certain; for a word must have a right and proper meaning. Therefore, he should indicate each origin of the words, their properties, and then also the figures, metaphors, allusions, and idioms. The Jewish rabbis do not do this. For where things fall, there also fall the words and their meaning. Just as no one could understand the speech of lawyers, physicians and theologians if the things they speak of were lost. And of this we have an example in the theology of the scholastics. For now there is no one among our audience who could understand Scotus, Thomas, or such teachers. For the things of which they speak, and the use they make of them
of their words is quite outdated and now unusual. The same would happen to other sciences if they were not always used and practiced. For where the things spoken of pass away, the understanding of the words also becomes more and more obscured.
4 So now it is asked: Whether the word "Salem" in this place is put fei to other words in such a way that it should be a generic word or else a proper name? Where it is understood as a generic word, it means peace or peaceful, item, perfect, sometimes also retribution. If it is to be understood adjectivally in this sense, then this will be the understanding: Jacob is unharmed, with good peace and fine quiet, that is, without contestation, in addition fresh and healthy crossed the Jordan and came to the city of Shechem. This interpretation is not bad. For he has now overcome the temptation and the battle, which he fought with the man who fought: he has now received comfort, and all is well and good with him. Therefore he is well satisfied in his heart, and builds a house and sets up a tabernacle.
(5) Others relate it to the story of Jacob's hip, which was dislocated, and put it this way: Jacob was uninjured, that is, he came fresh and healthy, so that he no longer had a limp. And I do not punish this interpretation. For it may well have happened that his hip was repaired and healed by the art of medicine, an art that the fathers undoubtedly knew very well. For they had not only the art, but also many of the best medicines: they had balsam and many other things like it, which we do not have now. Therefore, I do not dispute the matter as such, and gladly believe that Jacob's hip is healed and has become healthy again. But this is not the special meaning of the word. And because the Hebrews have other words, so that this understanding could have been expressed more properly, they would undoubtedly also have used another word, which would have been more suitable. For it seems that this proper
be better if you were to give it that way: Jacob came quietly and peacefully.
The third opinion, that it is the name of a city, cannot be easily proved or accepted. Jerusalem was also called Salem, as we have just heard in chapter 24, and it cannot be said with certainty that Shechem was called Salem by the ancients. As in another place it is said of the city of Lus, which afterwards was called Bethel. Because one does not find all names of the cities with the Jews. But I will not argue with anyone about this; for it is without danger to our faith or religion to understand this word as a generic word or as a proper name.
7 But the name of the city of Shechem has remained with all descendants and is very famous, especially in the histories of the kings. Sirach calls it a foolish people that dwells in Shechem. As the Germans say of the Swabians and Bavarians. It has been a proudly hopeful people, which has gone only to pleasure. And they want to say that this city was situated near the two mountains Garizim and Ebal. The others say that it was situated near Jericho.
(8) Now it is well known that Shiloh, where the tabernacle was, was very near Shechem, and it is very probable that Shiloh was the same place where Jacob dwelt, and where Christ talked with the Samaritan woman, John 4:7 and following; and there the tabernacle was under Joshua and Eleazar for a long time, until Samuel. And so the descendants have also taken cause for various idolatries, to which they were moved by the reputation and example of the fathers, whom they followed, and in the same place wanted to sacrifice against God's word and serve God. How Jeroboam rebuilt Shechem and turned the worship there from the temple in Jerusalem, 1 Kings 12:25 ff.
(9) Although I do not know how to answer or say anything certain, because the rabbis of the Jews themselves do not agree on the matter, since there are so many different opinions, I like the fact that the rabbis of the Jews do not agree.
But this interpretation is the best, that Jacob was delivered from many plagues, and full of faith and comfort, and also healthy and strong, came to the city, which is called Shechem from the prince, or from the one who built it; as many other cities have received the name from those who built or founded them. And this place has been very famous among the people at all times, as it is said.
Cap. 33 v.19. He bought a piece of land from the children of Hemor, the father of Shechem, for a hundred pennies, and there he built his tabernacle.
10) Until now the patriarch Jacob had nothing of his own in this land, but now he finally buys a piece of land; although the promise is certain that God would give him the whole land, he nevertheless buys this piece; as above, Cap. 23, 17, his grandfather Abraham also bought a field over against Mamre and a twofold cave for Sarah's burial. Therefore Stephen rightly says in the stories of the apostles in the 7th Cap. V. 5: "He gave him no inheritance in it, not even a foot wide," that is, during their lives; but they bought both what they had in it, Abraham for a burial, and Jacob for a dwelling, now that he had come to rest and had escaped the great trials.
(11) But he gives a hundred pennies for the piece of land, which shows that it was not very large. The others say that he gave a hundred lambs for it. But you may understand that he gave money or lambs for it, but the field he bought for such a small amount of money could not have been very large, or they would have been finer than they are now with us. So now he has his own dwelling at the city of Shechem, which is highly praised in the Scriptures because of the inheritance Jacob had there and because of Shiloh, which was near where the tabernacle was and where the people gathered.
Cap. 33, v. 20. And there he prepared an altar, and called upon the name of the strong God of Israel.
(12) Jacob intends to stay in that place, so he builds an altar there. But he has not yet returned to his father Isaac; but afterward, I think, he will have visited both his father and his brother often, having left his servants and cattle in that place. And Hebron was not very far from Shechem, namely, at ten miles; Hebron was five miles from Jerusalem, but Shechem three or four miles. Therefore he could easily visit his old father and brother; although the Scripture does not explicitly say this, it follows very well, since the brothers were reconciled to each other. And I think that Jacob would have lived at least eight years in this place.
But Genesis 13 also describes the purpose for which Jacob erected the altar, saying, "And called upon the name of the strong GOOD Israel." This reads in Hebrew: And called upon the GOt of the gods of Israel. And this is an apt text; for it is revealed to us almost in all places in the Old Testament under the name of GOD Christ. And Moses understands the three persons at the same time in this place, as he often does in other places. The man who wrestled with Jacob above was Christ Jesus, the Son of God, our Lord, Himself, who thus wanted to be revealed that He was a distinct person from the Father and the Holy Spirit and that He was nevertheless one God. So I interpret here the first word el, that it is the Son of God, who should have become man. But the word elohe I interpret to the Father and Holy Spirit. And these three persons are the One God of Israel.
14 But the Jews read and the text also reads that he called the altar itself, as they read the text in the prophet Jeremiah on 23 Cap. V. 5. 6. and 33. cap. V. 15. 16. where it says: "Behold, the time cometh, saith the LORD, that I will raise up a righteous increase unto David; and he shall be a king that shall be well pleased with him.
and establish justice and righteousness on earth. In that day Judah shall be saved, and Israel shall dwell safely. And this shall be his name, that they shall call him: LORD, who is our righteousness." There stands the Tetragrammaton, as they call it, jehovah, that is, the right -true GOD, who makes us righteous. But this excellent testimony of the divinity of the Son of God they refute with such sayings that this altar is called deus deorum, the God of gods, the strong God of Israel; item, Jerusalem, as Jeremiah says in 33 Cap. V. 16: "In that day shall Judah be helped, and Jerusalem shall dwell safely. And he shall be called the LORD, which is our righteousness"; item, Exodus 17:15: "And Moses built an altar, and called it the LORD Nissi," that is, my exaltation, my strength; item, Genesis 22:2, Mount Moriah is called the glory of GOD.
(15) With such sayings the Jews seek to diminish and refute the mighty testimonies of the true deity of Christ. But Jerusalem or the altar is not the Lord, neither is our exaltation or righteousness: and yet the Jews press hard upon us with this argument, and will not let it be taken from them. But we can easily interpret it from the teaching we have in the New Testament, as it is taught in other places.
(16) When Jacob had received comfort, and when he had recovered, and had become fresh and healthy, and had been delivered from the terrors of death, and the pains of his dislocated hip had subsided, he set up an altar, that he might give thanks to God that he had recovered and recovered. For this reason he prepared the altar, that there the word should be taught, that there one should pray, give thanks to God, and otherwise perform divine service.
(17) For where the Scripture says that altars were erected, it is just as much said as when it says that schools or churches were erected for the worship of God and all that pertains to it. The altars were not erected for the sake of spectacle or useless pageantry.
There he was not to perform the sacrifice of the mass, but to preach the word there. Thus Jacob is described as having been joyful and confident in his heart after the redemption; and yet in such happiness he does not forget God who redeemed him, but prepares an altar, teaches his children, governs his servants and congregation, and exhorts them to call upon God and give thanks to Him. But this peace and rest did not last long for him, for now the day turned to evening and the dark night came.
Cap. 34 v. 1, 2: And Dinah the daughter of Leah, whom she bare unto Jacob, went out to see the daughters of the land. When she saw Shechem, the son of Hemor the Hivite, who was lord of the land, he took her and put her to sleep and weakened her.
(18) Now this is another and much more grievous trial than that which was above, Cap. 32, v. 6 ff., when he was terrified because his brother went out to meet him with four hundred men; and this challenge is full of great danger, sorrow and lamentation. For he now sits at home, the good pious patriarch, has his wives, children and the congregation in his house around him, is well satisfied, since he has received comfort after the heavy fight the other day; and does not sit idle, but fulfills the office of a householder and teacher with great diligence, namely, with governing, teaching and praying: and is immediately led again into a very sorrowful challenge, which he had never expected. For this reason, this example is written for our instruction, so that we may learn patience in tribulation and adversity. For where such a great man is so terribly afflicted and challenged, it must not seem miraculous or unreasonable to us if such a thing also happens to us one day.
Nineteen But the age of Dinah, in which she is weakened, is first inquired of here. For it is not well to believe that she was already manly when Jacob first came to Shechem, since he had her no longer than three or four years at the highest.
but she must have been eighteen or twelve years old when she was put to sleep. And it follows from this that Jacob will have lived at Sukhoth or Shechem at least eight years before Benjamin was born, whose birth will be described in the next chapter. Now that I had indicated in the first edition of my chronicle that Jacob went straight to his father Isaac in the first year that he came back, I have changed the same thereafter. And I hold that he had been almost ten years in this country, since he had come from Mesopotamia, and that he had dwelt eight years in Sichern, where he had a field of his own, since he had left his cattle and his servants; and that he had gone from time to time to visit his old father and his brother.
20 That we now make this number of years is forced upon us by Dina, whom we must at least have let be twelve years old, so that she could have been able to bear a child. Although this is almost rare and almost impossible, especially in our time, that a maiden of twelve years should become pregnant, because she has a lot of trouble and work with the birth and there is usually the danger of life and limb, therefore more strength and a perfect age belongs to it. However, it may well be that at that time the nature and forces of the people were somewhat stronger, so that they had better air, and also better and more convenient cities, where they lived, and where they knew how to keep themselves moderate with food and drink. And the civil laws hold that boys of fourteen years of age, and maidens of twelve years of age, shall be fit and old enough for marriage. But at that age they scarcely understand that they are alive or that they are maidens; therefore we cannot today be guided by this measure of time.
(21) And though Dinah was then considered old enough to be married, yet in the text she is called in Hebrew, that is, maiden. For it was not the custom that maidens should be given in marriage so soon. For thus we have above, chap. 29, about Rebekah
hears that she was almost thirty years old when she was given in marriage to Isaac. According to this, the nature of mankind has not only become weaker and weaker in this last age of the world, but has also been greatly weakened because "now people do not live so moderately and there is not such healthy air; moreover, the cities where we live are not so convenient and healthy either. This is the reason why we grow old before time, and why we are afflicted with various diseases in our bodies.
(22) But there are many who dispute whether the age of men has decreased, and whether the strength and years of men have decreased in their bodies. And some think that nothing special has gone away, because today many people are still found who have reached their hundredth year, or who have reached their ninetieth year; as I have seen such people myself. Because Moses says in the 90th Psalm v. 10: "Our life lasts seventy years, and when the time comes, it will be eighty years"; and that at that time those who had become many years old were considered to have come to the extreme limit of old age: so it seems that the years and powers of the people in their bodies have not decreased at all in the present time, since one sees many of them who have reached seventy and eighty years of age.
23) The others draw the saying from the 102nd Psalm, v. 26, 27: "Lord, you founded the earth before, and the heavens are the work of your hands. They will pass away, but you remain. They shall all wax old as a garment; they shall be changed as a garment, when thou shalt change them." The Scriptures testify that heaven and earth perish like a garment; therefore it is certain that the powers of heaven and earth, and of all creatures that are in heaven and earth, decrease, as well as the animals, men, branches that are planted there, and herbs, in all of which there is no longer as much strength and power as there was before. Adam lived nine hundred and thirty years, and all the fathers in general lived longer before the Flood; after the Flood, they lived longer.
But the age of men has decreased, and all creatures, in addition to heaven and earth, have also decreased. The sun has no such power, the earth is no longer as fertile as before. For from the Flood the whole nature was indeed very much defiled and corrupted. Yes, that is still more, the Flood has also devastated and destroyed the paradise. The four waters, of it message happens in this first book Mose at the 2. Cap. V. 10. ff., no longer flowed out of paradise after the Flood, the land gained a different shape, it had to be built in a different way after such horrible destruction and desolation, and the age and the strength of all creatures always decrease more and more.
(24) Therefore, it is not until the twenty-fourth year that a man becomes strong enough in the body to be able to perform marital and other duties. A maiden does not become fit to bear the hard toil and labor of childbirth until the seventeenth or eighteenth year. In the time of David, the common age of a man was seventy years, and such people are found now, but very few, and it is almost a miracle now that men live to be seventy or eighty years old. The common course is that they live to be fifty or sixty years old. Those who live longer than that exceed the common goal. In his prayer in Psalm 90, v. 10, Moses speaks of the common goal, because life beyond seventy or eighty years is not at all suitable for a man to accomplish anything in it, item, for the rearing of children and also for the rule of the house. David also died when he was seventy years old. Today, almost the sixty-year-olds are unfit for any kind of government. The strength of the body of the people and of all other things has decreased so much: and on top of that, people now live so excessively, that they eat and drink so excessively, so that we destroy our bodies ourselves, as if with great hurricanes.
25 Now we will come to the history, in which a very sad misfortune of the patriarch Jacob is comprehended, which was not
It was not only burdensome and distressing for him, but also disgraceful for the whole family, children and servants. For it is the greatest shame and disgrace that a maiden, who is still almost a child, should be put to sleep. As Moses does not call her bethulah or almah, but in Hebrew, that is, a little child; and Shechem was also still a boy.
26 Moses says that Dinah went out to see the daughters of the land, that is, the women of the land. By this he means that she was safe and had no fear of violence, much less of being put to sleep, since she was not yet manly; and she was trapped by this. Therefore, the disgrace is greater that Shechem took and slept with such a maiden, who was so young and still unfit for marriage at that time. And this was also the cause that her brothers were so moved and angered by it. But, as we shall hear, they will be too cruel in their revenge against Shechem.
(27) The father, no doubt, will have had the greatest and most miserable grief over this. For he dwelt in the land of Canaan eight years after he came from Mesopotamia, and in those years he built a house and pitched a tent for his cattle; He is no longer a stranger or a sojourner, but dwells in the land, establishes a church or congregation there, sets up an altar to the Lord, preaches the promise and the commandments of God that they may be spread among all descendants, and has peace and tranquility at least in the common way, as in this life there is peace in the world and in the household, although there is much trouble and harm in both the world and the household. He also does domestic works, increases his herd, gathers goods, provides food for his servants, tolerates the troubles that tend to occur, such as the enmity of neighbors, theft, robbery and other secret persecutions. This is the common misfortune that occurs daily, which cannot be corrected or prevented, but one must
860 vm. 2S0-ML. Interpretation of Genesis 34:1. 2. W. N. IWS-I2SL 861
We must bear this with other people, and thank God that in the meantime there is still peace and tranquility. By the way, such peace and quiet cannot be without sweat of the brow, without thorns and thistles. And Jacob had such peace and tranquility for these eight years.
Now comes an unusual and terrible trial, which cannot be counted among the daily thorns and thistles. For each one may consider for himself how great a pain and heavy a cross it is for a father to have a daughter of his own, and to see in her the greatest dishonor and that she is so violated. There is no spiritual trial of faith, hope and patience like the ones above: But among the temptations that can occur in the home, it is the most terrible and unpleasant, namely, where a father's little daughter, who is not yet manly, is to be forcibly weakened, and that this should happen in one place, not by the enemies, but by a neighbor, by a friend, yes, by one who is a prince and protector and father of the fatherland, in whose shelter and faithfulness he had been well satisfied up to now. Now, against all expectations, he has to suffer such great dishonor. Therefore, this is a very evil and unreasonable challenge.
29. but the greatest and holiest men are described and depicted in such a way that they must not only be subjected to the sweat of their brow, thistles and thorns, which occur daily in the household regiment, but that they must also be plagued in the hardest and most evil way by pagans and godless men.
(30) It is truly unjust and deplorable that such a great patriarch should be so reviled, who had so many excellent promises that he would be in God's protection, that the angels should protect him and keep him. Where are now the hosts of the angels and Mahanaim? Where is now the great glorious victory, so that he overcame GOD and men? Where is now the Lord
What is the joy of rejoicing when it is said to him, "You have fought with God and with men, and have prevailed"? Who is guarding him here? Who is watching over him? God and the angels see through the fingers, they disguise themselves; God knows nothing about it, and does not hold himself otherwise, as if he does not know and also does not see that Jacob's daughter is carried away and put to sleep. For he allows this to happen, since the angels are silent and do not carry out their ministry. It is indeed a great and wretched misfortune that should not happen to pious, godly people, but to God's enemies, pagans and godless people.
(31) Therefore, we must learn patience, if such affliction and unusual misfortune should befall us, so that it may be seen that we could not bear it in any way and with any patience; as indeed this trial was, which surpasses all human patience; as the horrible deed of the brothers of Dinah will hereafter testify, so that they may have avenged the sin committed against their sister.
For the most holy men must be subjected to such terrible misfortune, and reason would have it that the kingdom of God is administered in such a way that the godly and the godless are considered equal, even that the godless have much better fortune than the godly.
(33) Why does God allow this so holy patriarch to be burdened with such a cross, as if he were not holy and pleasing to God? Answer: This was done for our sake, so that we might learn patience and be comforted in our adversity, and put our finger on our mouths if such misfortune should also befall us. For we are no better than these great men, therefore we should not desire any special happiness, but should become accustomed to such trials and tests of faith, comfort, and patience; since it has pleased God that, in addition to the sweat of the face and the ordinary spiritual tribulations, he should also inflict such unusual and unheard-of terrible misfortunes upon us.
34 But no doubt it would have occurred to the pious patriarch at that time that
he thought: Alas, I poor wretched man, what have I sinned? I have perhaps been safe, have not prayed earnestly and fervently, or something has been committed among my servants and congregation without my knowledge. O dear Lord God, have mercy on me and forgive my hidden sins, Ps. 19, 13. With such thoughts the godly are tormented, that they are frightened and tremble, as if they were thrown into such great misery and misfortune because of some special sin. And this grief and sorrow that Jacob had was increased by the fact that he loved Dinah, his only daughter, who was not yet manly, so fiercely, and also that he was a stranger and could not avenge this violence, and perhaps thought that he would have to worry about even greater misfortune.
35 But it is also disputed, What kind of going out was it, since the text says that Dinah went out to see the daughters of the land? For the Scripture does not explain it, and one says this, the other says another. The Jews say that she went out out of presumption to look at the customs and glory of the people or the city. And it is quite probable that some games, dances or weddings were held there. There Dina wanted to see the daughters of the country, how they were adorned and decorated, and how beautiful they were. And the text also indicates the same, as it seems, namely, that she had been rash, since she had gone out without the permission of her father and her mother and also alone without companions. She is too sure and defiant, because she was still a young maiden and was not afraid of such danger that she might lose her chastity. Therefore, it seems that she sinned out of presumption, because she went out to the daughters and their company and did not ask her parents for advice beforehand. As maidens by nature desire to have fellowship with other maidens who are like them and are their neighbors. Meanwhile, her brothers were not at home, but in the field; Leah is at home with her little daughter Dina, who goes out without her mother's knowledge.
Therefore, let the maidens remember this example, and let it be diligently impressed upon them that they are not wild, that they are not peepers, and that they do not like to stand under the door, but that they learn to stay at home and go nowhere without the permission of their parents and without companions. For the devil secretly pursues the chastity of this female sex, which is weak, careless, and foolish by nature and nature, and for this reason is especially subject to the devil's cunning temptations.
(37) Dinah wanted to make acquaintance with the other maidens, her neighbors, and to learn their manners and ornaments. For her father lived outside the city, but they had gone out to the pageantry of some wedding: so Dina also ran to see such pageantry, and was thus seen by Shechem, who had also been in the same pageantry or dance with the daughters of the country. Now that he has seen them, he steals and humiliates them. For thus the Hebrews speak of the weakening. Now this is very unreasonable and evil done. When he saw her, he might have loved her and desired her as a wife, but he followed his evil lust and fornication: seeing that she was very beautiful in appearance before the daughters of the land, he was inflamed with love and took her by force, neither asking nor desiring the will of her parents or the maiden, but weakening her by force.
(38) Murder and lamentation tend to follow, as all history testifies, that it has never been without murder and bloodshed that virgins have been taken away and violated. And one has an example of this in this deed. For God does not overlook such wantonness and nonsense of fornication, and does not leave it unavenged when someone indulges in hot desires and the lust pestilence. For he would have us resist the flesh that contends against us, lest it throw us into all manner of vices, if it be left in the bridle.
39. Moses clearly says here: He robbed her; "he took her." That is too harsh, to take someone else's daughter who lives in the same city or town.
was a guest who lived under the shadow and protection of Lord Hemor in good peace and quiet: that now such disgrace and violence should befall him is truly quite unreasonable. But the disobedience and forwardness of the maiden will be punished severely enough; for she will be violently assaulted and weakened.
Second part.
How Shechem speaks kindly to Dinah; how he asks his father to take her to him in marriage; how Hemor speaks to Jacob and his sons about it; and how Jacob's sons behave about it and what they think of
Hemor and Sichem require.
V. 3: And his heart was attached to her, and he loved the damsel, and spoke kindly to her.
(40) Shechem sees that he has sinned, for he feels and understands that the maiden suffers such great dishonor against her will; he sees that she weeps and laments piteously; yet because he loves her so fiercely, his heart is attached to her and he speaks kindly to her, that he may thereby provoke her to love him in turn.
41 The young delicious Shechem will be brought up wantonly and badly, without rod and discipline. Such young men are corrupted by their parents being too soft and overlooking too much, and they grow up in all kinds of sins and evil desires, which they pursue without any fear or shyness. That is why Solomon says in Proverbs, chapter 29, v. 15: "Rod and punishment give wisdom; but a boy, left to himself, defiles his mother." If you let the child have his way: It is good what our little daughter does: that is a certain hurdle. But after that the father has to bear the shame and the mother the disgrace. This is then the punishment for not having brought up their child well. God wants the youth to be governed and forced with good discipline, because the same age is very weak and inexperienced, and thinks only foolishly,
childish and harmful things. Therefore, it cannot govern itself, nor can it see what is useful and good for it. For this reason, God has ordained parents and schoolmasters to watch over the youth and to govern them in their lives and manners, so that they do what is proper for them in their offices: They should do what is proper for them in their office, and not exceed it.
Therefore Shechem is attached to the maiden with youthful love. He is not yet sorry for what he has done, but thinks that he is free to sin as he pleases, as the lord of the land, and that no one has to punish him for it; as there are such sayings that say: Sanctitas, pietas, fides privata bona sunt; reges quo libet eant; that is, holiness, godliness, fidelity and faith are special goods or virtues for the subjects, the kings and princes may go wherever they please. Item: It is peasant that a prince should be governed by the laws of godliness and righteousness. Lords should have a preference, they do not belong under the laws: therefore they may do whatever they desire. Yes, thunder and lightning! Such things are even less fitting for the authorities than for the subjects, and their courage and freedom should be punished with greater seriousness, for they are the ones who are above discipline and good order and should be an example of all virtues to others. But there they cry out: I am a prince and lord in the land, why should I not be able to do something for myself? Yes, I will tell you something else, namely: The greater you are, the more you should humble yourself, so that you may set an example to others with virtue and good examples, according to the common saying: Regis ad exemplum totus componitur orbis; that is: The whole world is judged by the example of the king. The evil examples of the great lords and princes are the most harmful and extend very far, for they corrupt many people with them and cause them to sin wantonly. The examples of the common subjects do not do so much harm and can be corrected more easily: the sins of the princes are quite diabolical, therefore they are also cruelly punished; as Shechem was cruelly punished, because he thought that he was a prince or a ruler.
Lord may do everything he desires. It costs him his neck; he and his parents, and also the whole town, perish miserably. Now this is a lesson of good manners.
43) The text continues, "He spoke to the heart of the maiden," that is, he gave the maiden fine, kind, sweet and comforting words that would gladden a sorrowful heart. These were words of wooing, in which he made great promises and several gifts, so that he could comfort the girl, who was sad and weak. But all this was in vain, for the maiden remained sad and sorrowful.
V. 4, 5: And Shechem said unto Hemor his father, Mmm me the damsel to wife. And Jacob heard that Dinah his daughter was defiled; and his sons were with the cattle in the field: and Jacob held his peace until they came.
44 The Hebrew word jaldah means little daughter, little maid; it means children who are still young. So Shechem says to his father, "Take me this little maid to wife," who is still almost a child and who is still with the children. Now he asks his father too late to provide him with this maiden, so that he may take her as his wife. Why did you not want to have the maiden's will before, and also her parents' and your father's will? It is said: Sero sapiunt Phryges: When the harm is done, then one becomes funny.
(45) Yet he is not yet sorry, but makes the sin greater, which otherwise by repentance disappears and is blotted out. For repentance takes away sin; but impenitence makes sin greater, spreads it out, so that it becomes heavier and heavier. He does not say, "I have sinned; I recognize that I have done great evil in this, that I have weakened the very pious man's daughter. No, one hears of no confession of sin, of no repentance; indeed, he thinks he has done right, or that this is a minor sin, kidnapping a maiden and sleeping with her; he thus implicates his father.
Hemor also in the same sin, who loves his son and is gentle with him, as he is to be the lord and future heir; as it is said of Shechem in v. 19: "He was glorified above all in his father's house. Therefore he does not punish or chastise him, but makes himself partaker of the sin of others, and also consents to it. This is the most serious thing.
46 Finally this evil deed came before the old father Jacob, and before his sons Simeon, Levi, and the rest. For this cry could not long remain secret, because these persons were famous on both sides. No doubt the house of Jacob was filled with lamentation and sadness, and the parents and all the servants wept miserably. The two wives are still alive and will be greatly saddened when they hear this news, and especially Leah will have suffered greatly. The servants, maids and shepherds all became very impatient about it. The others testified with weeping and wailing that they were exceedingly grieved.
(47) Jacob himself is frightened with great sadness that he is silent. For he finds no counsel or consolation, and he cannot avenge this violence done to his daughter by the mighty Lord, nor does he think that he would avenge it on him. Therefore he does nothing about it: he does not talk to the perpetrator about it and does not put up with the deed, but keeps quiet about it and suffers it with patience, hoping to get advice and help from the Lord. For what could he do, since he was a stranger and sojourner in the land, and also much inferior in people and power to the perpetrator? No doubt Hemor would have despised him and considered him much inferior to himself. And Shechem thought, What is this great thing, that I have weakened his little daughter? I will take her as my wife.
Then Hemor, Shechem's father, went out to Jacob to speak with him. And the sons of Jacob came out of the field. And when they heard it, the men were displeased, and became
He was very angry with him because he had committed folly against Israel and had put Jacob's daughter to sleep; for this is not the way it should be.
048 The cry came before Dinah's brethren in the very hour that the deed was done, and that it was known in the house of Jacob. One of the servants ran to the sons and said: Alas! how great a misfortune has happened in your father's house: Shechem has taken away his daughter Dinah and put her to sleep 2c. Therefore the text says: When they heard what had happened, they left the herd and came, and were very grieved and angry. And here the word is written in Hebrew, which Moses also used in Cap. 6, v. 6. V. 6, since in Latin it says: Et tactus dolore intrinsecus: "And it grieved him in his heart"; item in 3 Cap. V. 16, where God says to the woman: In dolore paries filios: "You shall bear children with pain"; for he indicates that the heart is fearful and anxious, that it knows no counsel or thought. It means to be sorrowful, to be anxious and fearful, that you cannot think of anything in your heart. In this way, Jacob's sons were so distraught that they could not find anything to think, to counsel, or to do.
(49) To such consternation and fear was added anger, which was so much more fierce the less they saw counsel or help. For it was most grievous to them that an uncircumcised man had done this violence to their sister, who did not recognize the sin and gave no sign of repentance. The great lord, Shechem, keeps her sister at home in his house, where he holds her captive, and they cannot claim her from him by force; and because they have no judge, they know no one before whom they can complain of this violence done to their sister. Hemor comes to settle with Jacob and his sons, but the damage will not be healed, and the brothers will not be ameliorated or reconciled until they have avenged this violence against Shechem.
50. operari stultitiam, a foolishness be
To go is a proverb among the Hebrews, and they understand by it a great shame, disgrace and scorn, of which one sings and says. It is as if someone wanted to say, "Oh, how great scorn and shame have befallen this man in his family! Therefore it is added in the text, "For it shall not be so." The Jews lack this interpretation, for they do not understand the Bible. But this is the right understanding of these words, as it is said in Latin, Non decebat fieri hoc, that is, So it should not be done, that is too much and hard. But I believe that fornication was forbidden under corporal punishment, not only in the house of Jacob, but also in the whole country.
(51) Therefore, by these words it is said that, besides Jacob's household, the other neighbors and inhabitants of the same land were upset and very angry that such a holy man, who was their guest, had been the object of such great scorn. Thus the inequity of sin moved other people to have compassion on Jacob's family; and the strangers also became their friends through it, who loved justice, equity and discipline. As we read above, Cap. 26, v. 11, we heard from King Abimelech how fiercely he opposed adultery and issued a special commandment forbidding anyone to touch Rebekah. For we are not to think that the people were so rude and savage that they could not have suffered any discipline, honest customs and good laws. And it is impossible that outward peace should be maintained in the world without righteousness and mediocre discipline. That is why this deed displeases the inhabitants of the same country, and all their hearts and wills incline toward the house of Jacob to have compassion on him. The pious have become hostile to Shechem because of this and have detested this sin against him. For they all think that it should not have been done so, that is, they think that he sinned against the good customs and laws.
V. 8-10 Then Hemor spoke to them, saying, "My son Shechem's heart yearns
for your daughter; rather, give her to him in marriage. Make friends with us; give us your daughters, and take you our daughters, and dwell with us. The land shall be open to you; dwell and woo, and win within.
Hemor addresses them without any preamble, forgetting that he should first win them over with kind words, so that they would weigh him over, and does not recognize the guilt, nor does he confess the sin and much less ask for forgiveness. He is too proud and hopeful, and that is why the sin becomes so much more serious. And the sons of Jacob, who were enraged by this great disgrace and shame, are not reconciled, but become more and more bitter. For he keeps Dinah in his house, saying only: "Give her to my son as a wife," when he should have asked forgiveness for his son in the first place: Dear friends and brothers, forgive us this grievous sin, so that my son has angered you. I will chastise my son Shechem, I will imprison him and strike him in the irons, so that he may learn to deal honestly and peacefully with our guests from now on. Hemor does not do any of these things, but it seems as if he still wants to defend the deed, as it were, and thus makes himself a party to the whole sin and thus brings a terrible punishment upon himself.
Therefore let it be learned that parents should not be too soft with their children, but should compel them, as they have been kept in discipline and compulsion by their fathers and forefathers. For this Hemor completely forgets all respectability and his duty, and as if the matter were well arranged, he asks for the maiden that they may give her to his son in marriage, and thinks that the great sin of having robbed and slept with her will be paid for if the slept with maiden is given to his son in marriage. "Make friends with us," he says. In the Hebrew hithchatenu is written as if he wanted to say in Latin: affinescite, that is, become our brothers-in-law, let your sons become bridegrooms with us and your daughters brides. The word chathan actually means bridegroom or brother-in-law: hence
the Hithpael, as it is called in the Hebrew grammar, comes, as if one wanted to say in Latin: sponsificate, befriend and conspire with us; we want to befriend each other and become one people. But where is the knowledge of sin? He thinks: My son has done nothing wrong. Is it a sin to desire a virgin as a wife? Yes, it is rather a beautiful and praiseworthy virtue.
54. and he goes on to say, "And dwell with us. The land shall be open to you; advertise and win within" 2c. If this is his earnestness, which he says, he gives them promises enough. And I will gladly believe that it was his earnestness that he spoke thus; for he well understands that his son has committed a great sin. But out of a special hopefulness he does not want to be sorry, does not want to humble himself.
55 Thus the proud hypocrites are wont to do: they can rather suffer damage to all their goods than that they should recognize their sin. For they think that no greater disgrace can befall them than when they confess their error and fault. But in truth it is honest to recognize sin; but where one wants to defend it, deny it and adorn it, that is a frightening and ungodly thing. This Hemor offers these people all authority in the country, the marriage of his son with Dina and all goods; but in the meantime he is silent about sin and conceals it.
V. 11, 12: And Shechem said unto her father and brethren: Let me find favor with you; what you say to me I will give. Only ask of me with confidence the morning gift and the present, and I will give it as you ask; only give me the harlot for a wife.
(56) Shechem the son of Hemor also offers to give them the morning gift and other gifts, only that they give him the daughter in marriage. But he does not confess the sin, nor does he remember it. As Sirach says in 17 Cap. V. 26: "The dead, as they are no more, cannot praise" 2c. Now they should first of all have reconciled themselves with God and then with the father and his sons; otherwise
hearts cannot be firmly united, neither in covenants nor in marriage, unless one is first reconciled with God through humble recognition of sin, and is also reconciled with men by asking their forgiveness. For where sin is still denied, or at least concealed, the hearts are not united, but are torn apart and embittered more and more, and before God a sin becomes more and more serious through impenitence, even though it would otherwise be very easy and small.
57 Therefore Hemor and his son Shechem are not really serious about reconciling with these people, but only a loud hypocrisy and dissimulation; and thereby Shechem's sin becomes greater and greater. For impenitence is death and the devil himself, which makes even a small sin very great and heavy. On the other hand, great sins are forgiven and taken away when true repentance is added. Just as everyone has compassion where any murder has happened by chance, and gladly forgives such a sin to the one who committed it by chance and not willingly, if he confesses it and lets himself be sorry for such a sin when he complains how he was deceived and overcome by the devil's cunning. But where one still wants to excuse and defend the deed, like the centaurs and nobles, who think that they can only rage and rage with the poor peasants as they please, exercise violence on them and only beat them to death: both God and man are hostile to such cruel tyranny, and they find nowhere where such tyranny would be forgiven them. Thus the proud and godless man Hemor continues with his son, who is a despiser of God and man. Therefore, the great words and promises are vainly invented things, which he might not have kept if the virgin had been given to him as a wife.
V. 13-17 Then Jacob's sons answered Shechem and Hemor his father deceitfully, because their sister Dinah was defiled; and they said unto them: We cannot
We will not give our sister to an uncircumcised man, for that would be a disgrace to us. But then we will be at your will, if you become like us, and all that is male among you be circumcised. Then will we give our daughters unto you, and take your daughters unto us, and dwell with you, and be one people. But if ye will not circumcise yourselves, we will take our daughter, and depart.
So far we have heard how Shechem and his father Hemor falsely humbled themselves and not from the heart; what humility the love he had for the virgin brought about, that he promised to give what they would only ask for, so that they would trust the virgin to him as a wife. But it is love that promises this, and it is nonsense, because he does not recognize sin, and so the Son and Father do nothing so that sin may be atoned for or grace may be obtained. Therefore, the sin, which in itself is abominable, becomes greater and greater through impenitence, since he does not confess it and does not do enough for it; for he keeps nothing less than the virgin whom he had taken and slept with by force against justice and equity, and who is the daughter of such a great man, who was a patriarch, a prophet and priest of God. These circumstances make the sin very great, and if the matter were brought before the secular court, then one would see all the more how horrible this deed would be. But we want to deal with it according to the Scriptures, we do not want to make many confused questions about it, so that today the jurists confuse all rights, so that one cannot judge properly according to it. Where a virgin is taken away by force, this is in itself in all rights, both divine and secular, such a sin that one deserves corporal punishment; as Troy was destroyed because Helen was taken away. And at all times this sin has been punished horribly.
(59) Now there is a more important and more difficult question, namely, whether the sons of Jacob were right in this, that
they have answered so deceitfully, without the knowledge of their father Jacob, who is silent about it. There is no doubt about Sichern and Hemor that they should not be unjust, because they do not recognize their sin, do not repent, do not say that they have sinned, and do not make amends for their sin. Therefore one sin is held against another, violence against violence, dishonor against dishonor, and one cause against another, and neither part does what is just and right.
60 Regarding the murder of the Shechemites, the opinion of the jurists and the holy scriptures agree: "Vengeance is mine; I will repay", says God's word Hebr. 10, 30. Item: What is right, that you shall also execute in the right way. For no one should arrogate to himself the authority to be a judge or to avenge himself where he has been wronged by others. The Germans say: He who strikes again is in the wrong. But many of them have tried very hard to explain this question. And Lyra and Burgensis argue hard with each other, which part may be just. But afterwards Jacob himself will punish this deed of his sons, because he says: "You have caused me misfortune, that I stink before the inhabitants of this country, the Cananites and Pheresites" 2c. There it can be seen that he punishes the murder which his sons had committed. And in the 49th chapter, when he wanted to bless Simeon and Levi, he does not forget this deed, nor does he excuse it, but says v. 5. 6. thus: "The brothers Simeon and Levi; their swords are murderous weapons. Let not my soul enter into their counsel: for in their wrath they have slain the man, and in their boldness they have destroyed the ox." There he meant this murder, which was committed in Shechem, as all teachers interpret it, and therefore he curses and condemns them before he dies, since they have a very just cause for such murder.
61 Again, coming out of the blessings of Joseph, he says Gen 48:22: "I have given you a piece of land apart from your brothers, which I have taken from the hand of the Amorites with my sword and bow.
He says, "I took it with the sword. He says that he acquired it with the sword, and gives it to Joseph as a blessing, as a well-acquired possession; as it is also remembered in John 4:5, where it says, "At the village which Jacob gave to his son Joseph." But now in this place Moses says that the sons of Jacob spoke deceitfully, and afterwards they receive the curse because of this deed, and Joseph nevertheless receives the possession of the same land, as having been acquired with good right. How shall we compare these things, that they may comprehend one another?
62. We will take the answer from the text and from the words of Moses, as much as it is possible to explain this question. Moses says: They have answered deceitfully to the request of Hemor, which was cheap enough, as it seemed. That is to say, they have dissembled, they have lied in word and in deed; and this has not been a jest or a white lie, but a harmful lie, which has brought harm and destruction to the Shechemites. This is truly a mortal sin and cannot be understood otherwise. Therefore Moses does not say in vain, "They answered deceitfully," that is, they did not mean from the heart what they spoke with words, but they meant the opposite. They posed as if they wanted to stand by them and leave them unharmed and undamaged, and yet they had in mind to slay them; as the deed itself will show.
63 And the text continues: "And they talked about the fact that her sister Dinah had been defiled," that is, they argued and quarreled about it, saying: "You have kidnapped and slept with the daughter of a priest and holy prophet, whom God has made a teacher and church father in this country. They have magnified this violence, which was committed against their sister, according to all the circumstances, as they could. For it is a different and much more grievous sin to weaken a king's daughter than any farmer's daughter. And Simeon and Levi were sons of a prophet, who had the promise of the same land; therefore they had certain hope.
from the sermons of their fathers, that they would become lords and priests in your promised land. For Jacob will undoubtedly have taught this promise with great diligence and spread it among his descendants, and at the same time he also taught the commandments of God, how the people should conduct their lives and customs in a godly manner. The sons drew such teaching and hope from the father's teaching and preaching and concluded from it: We are masters of this land; though we are now strangers, yet according to divine right the promise of the land is due to us. Shall we then suffer such great violence and injustice from you, of which everyone knows to say, who now have a foreign land in your possession? This they will have boasted with great defiance and pride from the promise of the Father. It is us, they will have said. As we will hear afterwards, how defiantly they answer their father, when he punishes them for having committed this murder: "Should they then deal with our sister as with a whore?" And such hopefulness has always been with the Jewish people, that they say: We are God's people; we are the royal priesthood 2c.
(64) So these brothers proudly spoke of their sister, who had fallen asleep and been defiled, who was the daughter of such a great man, who surpassed all other virgins in the same country in sex, beauty and godliness. For so great and grievous have they made this sin, which is variously distinguished from such a common deed in that it concerns a peculiar person, and is a distinction of that and other persons. For this virgin is not the daughter of a commoner or a peasant, but of the highest prophet in your land; and not a single person in particular has been weakened, but the public office has been despised. Now whoever is allowed to kidnap the daughter of such a great patriarch and to disgrace her by force, and to keep her against his will, what should the other not be allowed to do?
And what else can we expect from them but that they will soon take our lives and all our possessions by force? Since we have the promise that we shall be lords in this land, let us do another deed. But why do they attack the Shechemites so deceitfully and not publicly? For although it seems that they may be excused for the reason that one may well deceive the enemy, according to the common saying, Dolus, Dolus, an virtus, quis in hoste requirat? Who wants to find out from the enemy whether he has used guile or strength? But it is not right that they should use such guile in the friendly conversation they had with the Shechemites, since they had not yet declared against them that they were their enemies. Therefore I do not consider them innocent, as the father himself will condemn them. And yet it is a great wonder that Jacob keeps the land. For he took it when the citizens were slain, and there he had his pasture for the flock, dwelling with Isaac his father in Hebron. And he himself will say afterwards that he did not buy it for his money, but acquired it with his sword and bow. Now this gives the jurists great cause for many questions and that they dispute about it extensively.
(65) Moses himself says that the sons of Jacob have not done right, that they have spoken deceitfully to Hemor and Shechem, and have deceived them, which has brought harm and destruction to the Shechemites. For although it seems that sin is almost equal to punishment, there is a difference between rights and the execution of justice, item, between sin and the punishment inflicted on one because of sin. For it is written, "Vengeance is mine, I will repay," Deut. 32:35 and Rom. 12:19; item: What is right, that you shall execute in a right way. It is not unjust that Shechem should be punished; just as the Trojans were not unjustly devastated and destroyed.
But it is not yet known whether they execute their justice in a right and proper order. For there is a lack of judges, and they simply repay evil with evil and avenge one violence with another, as they say, piece by piece.
(66) But first they speak sincerely and plainly enough, saying, We cannot do this, that we give our sister to an uncircumcised man. From this it can be seen that they are only willing to give their daughters in marriage to those who have been circumcised. But with this simplicity they set up nets for them, and thus use this pretext, that they may have occasion to attack and assault them. Therefore they say further: "But then we will be at your will, if you become like us" 2c. This is the beginning of deceit, so that they sin, and it is this that the Father punishes and condemns in them. This would have been right and honest if they had said, "Give us our sister again, or we will take her from you by force, for we must not give her to an uncircumcised man. But this is deceit, because they say, "Where all that is male among you is circumcised, we will give our daughters to you. "2c.
67. and is it a wonder that the sons of Jacob were so bold that they could have demanded such things, or that they could have undertaken such an abominable vengeance in their hearts. For, behold their age: Jacob is a hundred and eight years old; Reuben is nineteen years old, and he is the oldest; Simeon is a year younger, and so one after another: they are young lickspittles. The young lickspittles take it upon themselves to exercise such great power against a whole city, who have been quite inexperienced in war and other things. That seems to me a strange audacity. However, at that time the nature of men was even stronger, since a youth of fourteen years was suitable for marriage. In our times, a boy of eighteen years is still not fit anywhere, let alone that he should be able to endure the toil and labor of war.
(68) Why then are they so proud? Answer: The violence done to their sister was very great; and in addition they relied heavily on it, knowing that they had such a father, to whom the promise was made that he should inherit the land. And they did not undertake this atrocious deed alone, but they had the servants and shepherds, and perhaps also some of the neighbors, to help them. And it is probable that Jacob would have had a hundred men among his household; for so many herds must have many shepherds: these were their friends and companions. Now a hundred armed and courageous men (as it is said of them that they went boldly into the city and suddenly attacked the people) can easily beat another six hundred men, especially when God allows such games for the sake of sins, which sin he wants to punish in this way.
(69) But since they think that they are not strong enough to oppress the Shechemites, they use deceit and demand of the Shechemites that they prune everything that is male among them, so that they will be weakened, so that they will not be able to resist them. That is to say, deceitfully and fraudulently. For although the pretense they put on is honest enough in appearance, it is vain and unnecessary. After all, they had to give their daughters to uncircumcised men.
Third part.
How Hemor and Shechem consent to the desire of Jacob's sons and persuade their people to do so; how they are all miserably strangled over it and their city is plundered; how Jacob therefore speaks to his sons and what answer he receives.
V. 18, 19: The speech pleased Hemor and his son. And the young man did not delay
For he had delight in the daughter of Jacob. And he was glorified above all in his father's house.
70 Because the young man has such great desire and love for the virgin, he accepts the condition with great eagerness, and is thus tricked and deceived into accepting circumcision; indeed, the father and son also involve the whole people in such sin and danger. For if Shechem and Hemor had been wise at that time, they would have refused to accept such a hard and difficult thing, also for the reason that it would not be to the benefit of the common people that the religion and customs of their ancestors and their fatherland should be changed in such a way. They should have said: We would rather give you your sister, confess the sin and ask for forgiveness. So they would not have put themselves and the whole nation in such great danger.
(71) But it is so, when any city or country is punished for sin, that first both the rulers and subjects become fools, that they sin together, and are all punished for it; as the histories of all nations bear witness. So when the kingdom of Israel and Judah was to be destroyed by the king of Babylon, in Jerusalem and other places the prophets were slain, innocent blood was shed, and the whole land was full of avarice, murder, sin, and all kinds of desolation. Item, since the last destruction of Jerusalem and the whole Jewish people was present, first the son of God had to be crucified. So also in our times, when the Turkish armies are to destroy Germany, everything must first be filled with usury, unfaithfulness, wickedness, treacherousness and persecution, so that the sins of the Amorites are fulfilled, as the Scripture says, Genesis 15:16. In sum: We have to do it so that our sins become ripe.
In this example, too, the citizens were threatened with punishment because of various shameful deeds; therefore, the whole nation is also involved with the Lord in the same foolishness, sin and horrible punishment. Like the pagan
Poet says: Quicquid delirant reges, plectuntur Achivi: That the princes are fools, that the land must bear. So also the people of Israel were smitten for David's sin, because he numbered the people. And the foolishness of the princes also causes us to be punished, as we deserved long ago, because the princes are foolish and foolish and let the Turk come into the land. And that both parts are punished, subjects and authorities, so they have to heap up the sin with a final folly and make it more and more; as in this history Shechem is the first who accepts the foolish advice and starts it; for he himself lets himself be circumcised and persuades the whole people to do the same.
V.20-22. Then Hemor and Shechem his son came to the city of Thor and spoke to the people of the city, saying: These men are peaceable with us, and will dwell in the land, and will court, so now the land is fair enough for them; and we will take their daughters to us wives, and give them our daughters. But then they shall be willing to dwell with us, and become one people with us, where we shall circumcise all that is male among us, even as they are circumcised.
(73) How beautiful a speaker this is to me! But he says nothing about wanting to give the virgin back, that he wanted to reconcile with the father and relieve his pain: he still persists in his contempt for God and man; that is why the wrath has come upon them. But at the same time the foolish people are led into the error that they consent and approve of the robbery and desecration of Dinah. A mad and foolish prince accomplishes this for the sake of the sins of the people, who are punished with the foolishness of kings; as all histories and all writings of the poets show. For this is the course of the world from the beginning to the end.
74 So also this day, when so many sins are running rampant among the people and going unpunished, as, security and contempt of God and man: so shall it be.
It will finally come about that through some prince's foolishness punishment and misfortune will come upon us, under which we will have to perish. Because the people are in such a bad way, a prince will do a foolishness, will cause a misfortune, and we will all have to go along with it. And because we do not want to listen, do not want to improve ourselves even by God's word and threat, therefore the punishment will finally have to come.
It has been an abominable sin that Hemor and Shechem conceal the sin and do not recognize it, even despising the pious holy man Jacob with great certainty. What Jacob? What Jacob's daughter? And indeed, whoever is not frightened by such a great sin, and is not moved by God's judgment nor by the judgment of men, should indeed be after the father's life, just as he secretly pursued the daughter before and deprived her of her honor.
(76) Such certainty is followed by blindness and foolishness, so that they do not pay attention to the secret cunning and danger that exists, nor do they understand it. Shechem is so senseless because of the great lust and love he has for the virgin; his father and all the people see through his fingers, and there is no one who thinks of how the sin might be atoned for. They are mad and foolish; no one opens his eyes or ears to hear anyone say, "Let us do it, let us give them back the virgin, let us appease the wrath of the father and the brothers. As there were some among the Trojans who advised that Helen should be returned and the welfare of the fatherland spared, which should certainly not be put in danger for the sake of a man's lust. The others, however, disobeyed this advice and pursued their lust and nonsense; therefore, ruin and destruction followed. As in this example the people also follow their lord, and therefore they must also bear the punishment with one another and perish in a heap; and it serves them just right.
V.23. Their livestock and goods and everything they have will be ours, if only we will them to dwell with us.
That is too much. And Lyra and Burgensis dispute about it: Whether Shechem and Hemor have also acted deceitfully? For it would seem that they are acting deceitfully, or that they are at least deceiving their citizens. For this was not in the contract, that all things which the sons of Jacob had, they should have with them also, that they should have them in common with one another. Now if this was their earnestness in saying it, it is a manifest deceit and wickedness, that they should not only fail to acknowledge the sin of taking Jacob's daughter by force and violating her, but also intend to rob Jacob and take away his goods and chattels. Truly sin will increase and become greater and greater.
(78) But if they jest with such fine words, and speak not from the heart, they have wished to deceive the people, that they may so much more easily persuade them with the hope that they shall have the cattle and the goods of Jacob. However, it seems that this is aimed at tyranny and oppression of the neighbors. For what is the use of their saying, "Their cattle and all that they have shall be ours," when they have sought only that they might hold fellowship with them and be one people with one another, and have not thought to take their goods? Therefore they act deceitfully, either by deceiving the sons of Jacob, or by telling lies to their citizens.
79 And perhaps this was the calculation and suspicion of Jacob's sons, that they thought: If they were allowed to rob and weaken the daughter, who was not yet manly, what will they not do to us or to the father? For thus reason concludes, He that doeth great things shall do well also that which is small. It is a lesser thing to take a man's goods and make him subservient than to take away a virgin by force. And it seems that they have spoken and argued a bit harshly with them on such an opinion. But all this the asses, Hemor and Shechem (for Hemor is called an ass), conceal, and preach to the people, and promise them that they shall be lords not only of this virgin, but also of all the other virgins.
wife, but also of her brothers and of all her goods.
80 So then the sin becomes greater and greater, and soon brings another sin after it, if it be not blotted out by repentance. So it is with a fornicator or an adulterer: if he remains in the heat of evil lust and fornication, and he encounters one whom he fears will hinder or betray him, he will not be able to keep his hands still, but will be afraid to strangle him, so that he may freely atone for his lust. And there is a wonderful saying of Gregory, which reads thus: Ubicunque serpens caput inseruerit, eodem et caudam et totum corpus facile inseret; that is: If the devil has brought the head into the hole, the serpent soon after wipes with the tail.
V.24. And they obeyed Hemor, and Shechem his son, all that came in and out of Thor his city, and circumcised every male that came in and out of his city.
81. The people must bear the foolishness of the king here, as they say in Proverbs. For they should rather have said thus: The wrong is too terrible; one should rather give the virgin back to her father and keep the religion and old custom of the fathers; one could probably make another better way to atone for this sin. We do not want to covet their goods, for there will never be true unity among us if we secretly want their goods. But they are all deaf, dumb and blind, and fall into the devil's net, and into death's snares: for all that go out and come in unto the city of Thor are circumcised, that is, all that dwell in the city. For it is a peculiar way of speaking among the Hebrews, when they say, to go out and come in to the city of Thor, which is said as much as to be a citizen in the city, who goes out and comes in to his field.
And so the poor citizens obey the foolish lord, who involves the whole people in his impenitence, so that they all become guilty of this sin. For the perpetrator and the one who consents to the deed become
As St. Paul says Rom. 1, 32: "Those who know the righteousness of God (that those who do these things are worthy of death) do not only do it, but also have pleasure in those who do it": Stealers and receivers, perpetrators and traitors belong under one punishment. The kings do foolishness and sin against God and man, and do not care about sin, are even sure that they have done well, do not think that they have been deceived, but rather that they have overcharged the strangers and guests; therefore now follows a terrible punishment.
V.25. 26. And on the third day, when it pained them, the two sons of Jacob, Simeon and Levi, Dinah's brethren, took every man his sword, and entered into the city fiercely, and slew all the males. And they slew Hemor also, and Shechem his son, with the edge of the sword, and took Dinah their sister out of the house of Shechem, and departed.
It is a great wonder where these young men got such great courage, or where they might have learned to use sword and bow against the enemy, since they were shepherds and farmers. The Jews make a lot of useless talk about the third day, but experience in all kinds of diseases teaches that the pain is most severe on the third day. So it is also with women, who feel the greatest weakness and pain on the third day after childbirth and after the work that nature has done in childbirth.
(84) In the same way, when man's nature works and strives to remove the stone from him, the weakness of the work is not felt; but when nature has removed the stone, all the limbs and the whole body are weary and tired. The Jews may be asked whether the same thing happens in circumcision. But since the Scriptures also testify to the same thing, we must not doubt that experience will also bring it about in this way.
85 Simeon and Levi took advantage of this opportunity: when the Shechemites were lying in bed, and none of them was ready for battle, but all needed care and rest, they attacked the poor, defenseless and weak people. And the two young men, Simeon and Levi, were not alone, but had with them the shepherds, the servants, and also some neighbors. And Moses says that they went into the city boldly and defiantly, not only for such a cause and opportunity to attack and slay the defenseless people, but also because they trusted in their honor and glory, that they were sons of a patriarch and lords over the whole world. And they did not fight only to have their sister out again, but they attacked these people as enemies of the promise and of the people of God.
86 And they slew all that were male. Not only Hemor, the lord, or his son was strangled, but all male persons, the little underage children, who still lay in the cradle and cried, were also strangled. That is all too horrible and tyrannical. But this is what happens among people when one enemy rages against another. As we also see in the tyranny of the Turk, who miserably strangles or carries off both man and woman whom he has captured. And it is a secret judgment and wrath of God that he decrees that these citizens of Shechem shall all be slain. Perhaps the sons of Jacob learned this from their ancestors, who used to strangle all the citizens of the cities they conquered. And in Numbers 31:17, 18, Joshua is commanded to slay all the men and women of Midian and to spare only the virgins. In the same way Saul was commanded to slay and cut off all the people of Amalek, great and small, young and old. And it is said that this is the custom of the Persians to this day.
So now the poor citizens are miserably punished because of the foolishness and sin of their king: princes have fooled,
populus (the people) must suffer. Nevertheless, the people deserved this punishment because they had participated in the sin of others and had brought this punishment and destruction upon themselves with their own security and wickedness.
(88) As we teach and chastise our citizens today, that they should hear and accept God's word with a grateful heart, and stop provoking God's wrath with their fraud, robbery and usury. But there is neither moderation nor cessation in the avarice, robbery and deceit that is practiced through and through in buying and selling, and in the whole life of men. Therefore, our teaching and punishments are of no avail, but the sins always increase and take over by force without any punishment. If now some prince comes and occupies the city with warriors, and these warriors rage and fury against those whom they should protect and defend, then we cry out that injustice is being done to us, that we are being oppressed in this way, and we complain vehemently about the tyranny of the princes. But this should have been considered long before, and one should have heard God the Lord, who had such things proclaimed to the people beforehand and admonished them to repentance with his word. So at that time the sins of the Shechemites were also fulfilled, therefore the punishment came upon them through the foolishness of their princes, in which they were also mixed, that they were made partakers of their sins, the robbery and ravishment of the harlot, and that they therefore also had to perish with them.
89) And because we have no measure now in our usury, stealing and all other sins, we do not hear God's word, nor do we ask for the testimony of our own conscience, which is contrary to our evil desire and lust, we will not remain unpunished, but will have to bear the punishment according to God's right judgment, and then we will have waited too long, and complain in vain that we are unfairly burdened and oppressed.
90 But Simeon and Levi also sin on the other side. For even though the Sichs
Although these brothers suffer such punishment justly, and these brothers have the most just cause, and they are also justly sorry that Dinah, their sister, was led away and defiled in such a way, they still do wrong, because their father did not want it and did not put up with this murder, but they do this out of their own sacrilegious intentions, without their father's command.
V.27-29. Then the sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. And they took their sheep, and their oxen, and their asses, and all that was in the city, and in the field. And they took captive all their goods, and all the other women, and spoiled all that was in the houses.
91. After the citizens have been strangled, the city is also plundered, and women and children are taken captive, and all property is plundered: and all this is done without the father's knowledge and against his will. For if he had known, he would undoubtedly have forbidden them. But I believe that the other sons of Jacob were also involved in the plundering, especially those born of Leah, except Joseph and Judah, although some of them were still young boys. But the oldest ones took the servants and the shepherds in the vicinity and plundered the city. Simeon and Levi were the ringleaders; therefore the father calls them vasa iniquitatis in his last blessing Gen 49:5, that is, he says, "They have done wrong with their murderous weapons," 2c., and condemns them as murderers, and also threatens them that he will scatter them in Israel, which also happened afterwards. Levi was deprived of his inheritance, but was given the priesthood, the mendicant's staff; for the Levites did not live on their own income, but on sacrifices and tithes. Simeon was also afflicted with constant poverty. So this sin was punished hard enough in all their descendants.
The Jews make this act as small as they can, and do not know how to measure up to the praise of their people, but are very lenient about it; they attribute this to themselves.
Praise of righteousness, but the Gentiles they take all the glory, and flatter themselves also so much that they interpret the text from the 49th Cap. V. 5, where Jacob says, "Simeon and Levi did wrong with their murderous weapons," 2c., of Joseph, that he cursed these two brothers because they sold him into Egypt. They do this so that they can cover the shame and disgrace of their people and praise them as holy and righteous. Yes, Burgensis also indicates that the Jews have made such a law that it is permitted, yes, also right and pleasing to God, to kill and slay a Gentile, in whatever way or form such a thing may be done by a Jew. So full of ambition and hatred are they against us, as if they were nonsensical. Josephus, who was otherwise an excellent man, often lies disgracefully against the holy scriptures in the histories, namely, that he was so well disposed toward his people as to make Saul such a great lord and holy man.
It seems, however, that the sons of Jacob may still be excused to some extent, as if they had done right, because God is silent about it, and has frightened the cities of the Gentiles with this example, so that they would not persecute Jacob. Item, Jacob will only say that they have caused him to stink before the inhabitants of the land; but afterwards, when he should have died, he curses them: therefore he obviously indicates that they have done wrong.
94 And since the deed was done, only the disputation follows, whether they have also done right? As one is accustomed to say in the German proverb: Leave came afterward, and as has been the custom among some peoples, they first hanged the thief on the gallows and only then asked for justice. Item, the jurists say that many things are done in fact that are not done according to law; and if this were to be abolished, the office of the jurists would be in vain. For before the deed one does not need their office or their art, but after the deed one first asks whether what has been done is right or wrong. It is the office of the lawyers to give advice, so that one may assert his right.
could be pardoned. Therefore it is asked here, whether the sons of Jacob may be excused, who have not acted according to the law, but with deceit, with lies and violence? We simply consider that they sinned, for they did not bring this action to judgment, which might have been sought from the nearest cities around. As they also condemned Jacob, and God inflicted such punishment on all their descendants, which was severe enough.
95 But out of this question grows another and much more grievous question, namely, Why did not Jacob command his sons to give back all that they had plundered, especially that which could be given back, as, wives, virgins, servants, cattle, and other goods of the city? And that is more, Jacob afterwards gave this piece of land of the Shechemites to Joseph; and it is said of Joseph that he was buried in the land, that he might yet take the same inheritance, since he was already dead. Now that they have done wrong, why do they not give back what they have taken by force? To this we may rightly answer, That the saints may do many things, wherefore they are not to be punished, which yet others ought not to do. After this, the divine judgment is here mixed with the unrighteousness of men. The inheritance and the goods of the Shechemites are left alone, having no lord, since those who possessed them were strangled for sin; therefore God gives them justly to those who have suffered injustice and violence before. And the cause is that of the sons of Jacob, because of which, by God's decree, they take the goods of the Shechemites, and since they have taken them, they keep them. Just as the children of Israel could not have robbed the Egyptians of their own accord, but the Egyptians were robbed because they had earned the punishment and still owed the people of Israel their reward for having served them for so many years. Finally, the commandment of God was added, who wanted to punish the Egyptians and repay the Hebrews for their service.
96. in such a way were also the sons
Jacob and their father had been greatly mocked, and had suffered great injustice and violence, because the virgin had been violently slept with and taken away from them; which was the fulfillment of the sins of the Amorites, of which it was said in the 15th chapter above. V. 16. it was said: "The iniquity of the Amorites is not yet finished" 2c. But what shall Jacob have for such great dishonor? God answered and said to him, "Take this plunder as restitution for the disgrace you and your children have borne. So Jacob becomes a lord over these goods by divine command, and is not disputing here about the right to possess them.
(97) For thus God holds Himself against us, as we hold ourselves against Him. We first do what pleases us, and after the deed we first ask for the right, and desire that he should accept what we have done. So he punishes us before he asks what is right, as the 18th Psalm v. 27 says: "With the perverse you are perverse. But after that he makes us cry out and complain about violence and injustice, which we suffer from those who torment us according to the righteous judgment of God. Why are we strangled? Why are our goods taken from us? Answer: God has the power to do it and to reverse the order, because we also let the deed go before the right.
98 Although the sons of Jacob do wrong, God does not punish the Shechemites with wrong, whom He had previously admonished not to do wrong against the law and its commandments, not to commit fornication, and not to take and keep another man's daughter by force. But because they did not follow this admonition, they were punished. And Jacob, who well understands God's judgment and vengeance upon the adversaries who had offended him, keeps the spoil because of God, though not without sighing and weeping; as is evident from his words in which he accuses his sons and speaks harshly to them.
V. 30 And Jacob said unto Simeon and Levi, Ye have brought me evil, that I should not
I am before the inhabitants of this land, the Canaanites and the Perizzites; and I am a few. Now when they gather against me, they shall smite me. So shall I be destroyed with my house.
From these words it may be seen how Jacob put up with the deed of his sons. The Jews try to cover up these words and invent glosses on them, that they should be words that Jacob was afraid and did not punish them. And therefore they also argue hard that Jacob should not have condemned his sons. But afterwards, Gen 49:5, he will call them vessels of violence and injustice, saying, "The brothers Simeon and Levi, they did wrong with their murderous weapons 2c. when they did violence and injustice to the Shechemites, and will curse them and all their descendants. Therefore it is certain that he did not speak it out of fear, since he says: "You have caused me misfortune, so that I stink before the inhabitants of this country" 2c., but that this violence and tyranny displeased him; for therefore he calls them murderers, robbers, and those who have done violence, and makes this deed very great, that it is such foolishness, which will lead to great danger and disgrace. It is, he says, a twofold folly, which, first, is committed against the Shechemites in an unjust manner, and, second, is also very dangerous to myself.
100 And this is now a new challenge. First, after he had lived in the country for eight years, his daughter was violated, which caused him great pain. Now that he has overcome this pain and sorrow to some extent, and now thinks how he would like to heal this evil, his sons make him a greater and much greater noise, and as much as it is in them, they are to blame for the fact that their parents must perish along with all the servants. For so the good pious patriarch will have lamented: I have lost my daughter before, now you have brought it about that I also have come into danger of my life and that all of you will be destroyed with me.
Therefore it is a very sharp punishment and accusation, and are not such words that he would have spoken out of fear or fright. You have, he says, done violence not only to others, but also to me and my wives, to the whole household, and to our goods and chattels; indeed, this violence will also cause you great harm. What shall I do now? I have my dear wives, of whom you were born, namely Rachel and Leah; I have my household and the congregation in my house: if the cities, which lie all around, should attack us with all their forces, as we have caused this noise and atrocious murder, how shall we withstand such a great multitude, we being a small company? You should not have avenged yourselves in this way, which will cause us and our goods great harm and damage: they will kill me, he says, and I will be destroyed together with my whole house.
For this reason he does not minimize the sin of his sons, but makes it great and very horrible, and since he was to die, he still brings it upon them and has not forgotten it, and calls them vessels of violence and injustice, that is, who have acted unjustly with their murderous weapons. For certainly a great danger could have arisen from it. But that God has averted such danger from the house of Jacob out of special kindness is a special and even a divine blessing. So often the citizens of a city can make a noise that can cause great harm and damage to the whole city; but when the danger is averted, even with a profit and benefit, there is another master who is a helper in time of need; as God also shows Himself here against Jacob. It often happens that one is led into danger by another's foolishness and iniquity, as Jacob comes into danger of his body and his whole house through the foolishness of his sons: but it is God's work and His good deed that makes something good out of that which is evil, and turns evil into something good.
The good turns and makes a happy end out of an evil beginning.
This does not happen out of Jacob's, Levi's and Simeon's counsel, but only out of God's goodness; for whom God loves, he will find a good and blissful end even in the greatest danger. And for the sake of a godly man, counsel is often given to a whole country; as the history of the three kings of Judah, Israel and Edom testifies, 2 Kings 3:9 ff., who led their army through the wilderness of Edom against the king of Moab, and as they traveled seven days, the army and the cattle that were among them had no water, and therefore came into the greatest danger and distress. And the king of Israel already despaired, and lamented, and said, v. 10: "O woe! The LORD hath charged these three kings to deliver them into the hands of Moab." And they all would have died miserably of thirst; but Jehoshaphat was a good guarantor, as Elisha said to the king of Israel, v. 13, 14: "What hast thou to do with me? Go thy way to thy father's prophets. "2c. "As the LORD of hosts liveth, before whom I stand, if I looked not upon Jehoshaphat king of Judah, I would not look upon thee, neither respect thee." The presence of King Jehoshaphat was beneficial to three armies, because for his sake God gave them help and victory and so much water that not only were men and cattle refreshed, but they were also victorious against the enemy. But for what reason was it done? Did it happen for the sake of the king of Israel or Edom? Not at all, but because the pious and godly king Jehoshaphat allowed himself to be led by the iniquity of the two kings to go with them against the enemy, God gave help and victory for his sake. Thus Egypt was preserved for Joseph's sake; Syria for Naaman's sake. In the same way, everything was lost here, so that Jacob despaired of himself and his whole family. But he has the promise, therefore the help necessarily follows, and he and his family must be torn from the teeth of the peoples and cities that lay around there.
104. But one should not have relied on this help and promise in such a way that one wanted to tempt God with it; as the sons of Jacob boasted with great pride that they had a patriarch for a father who had the promise, and thought that because of this they could do anything and avenge the violence that had happened to them against their sister. For this is to tempt God by sacrilege and presumption. And even though Jacob was sure of divine help, he would still have forbidden them to do this. But that the danger, which could have befallen Jacob and his family from the surrounding peoples, is averted, this is certainly not done for the sake of the sons, but only for the father's sake.
(105) And this is a good example, which reminds us that sometimes pious holy men get into great trouble and danger not through their own fault, but through the fault of others. The others, who are also in such danger, do not see how they can be helped or how they can be saved, but in their opinion all is lost. But because there are some godly people, or even only one godly person, in the same ship, the ship must reach the shore and land unharmed and whole, even though it has been driven to and fro by great storms; even if a thousand devils were striving against it or rumbling in the ship. Thus it is written in the apostles' history in 27 Cap. V. 37, that for the sake of the one Paul, the ship in which he sailed with two hundred and six and seventy souls was preserved.
In the same way, the world still exists for the sake of the church, otherwise heaven and earth would be consumed by fire in an instant; for the world is not worth a grain of wheat, since it is full of blasphemy and vain ungodliness everywhere. But because the church is in the midst of the ungodly, God allows it to happen for the sake of the church that the ungodly also enjoy the common goods and gifts of this life, and everything the world has, it has for the sake of the church. As the angel says to Paulo in the stories
896 L. vm, sss-287. interpretation of Genesis 34:30. w. II, I3IS-IZ14. 897
The apostles said in the 27th Cap. V. 24: "God has given you all who ship with you," which were truly idolatrous and godless people.
So that the land is fruitful and that all kinds of fruit grow out of the earth every year, the pope or the Turk does not deserve this, for they are godless people: but it happens because God has in the world a small flock that is dear to him, for the sake of which he gives abundantly all the benefits and goods of this life. If the multitude were gone, the world would be destroyed, and would become like Sodom, and like Gomorrah, as Isa. 1:9 says.
(108) Therefore, let us learn from this example that God helps even the wicked for the sake of the saints or believers, and that He often corrects and turns to good account the iniquities of the most foolish men, so that they arouse noise and danger, by His goodness; for thus He honors His saints. As all Syria is preserved for the sake of Naaman, Egypt for Joseph's sake, and Israel for Jehoshaphat's sake. And yet the wicked shall suffer their punishment; as the sons of Jacob, Simeon and Levi, were punished, because the father cursed them, and all their seed.
109) Then these words also indicate that Jacob, the pious holy man, is again struggling with a very great challenge of the spirit and faith, which is almost extinguished: the wick is smoldering, the reed is crushed and almost broken. For the words he speaks are not words of faith, but only of grumbling flesh and struggling and very weak faith. The great glorious promises have almost slipped his mind, since the Lord said to him, "I will bless thee," 2c., and "Thou shalt be spread abroad." The sun and stars of the word and promises are darkened and covered with black clouds of such trembling, doubt, and that he is almost despondent. For he says: "I, together with my house, will be strangled. He is full of fear and disbelief, and yet he is not in despair.
But this is the nature and manner of faith: when the sun shines and the sky is finely clear, we rest in the consolation held out to us and sing: Te Deum laudamus etc. (Lord God, we praise you 2c.), and as in the 34th Psalm v. 2: "I will praise the Lord always" 2c. Again, "When thou didst hide thy face, I was afraid," says the 30th Psalm v. 8, 9, 10. "I will call unto thee, O LORD; unto the LORD will I cry. What profit is there in my blood, if I am dead?" The words can be seen as if they were the words of those who despair. As David says in the same Psalm, v. 4: "Lord, you have brought my soul out of hell; you have kept me alive while they were going to hell," as if to say: I was already finished.
In this way, when the devil and the flesh reign, faith struggles with weakness and appears before the one who struggles in this way that there is no longer faith. As Jacob laments here: I stink and have become an abomination in the sight of all the neighbors around: I have come into the utmost danger, and feel nothing else but that I must perish and perish. Where is the faith and that he would have thought of the promises? Why does he not rather think in his heart: "You have fought with God and have been defeated, how much more will you be defeated by the surrounding nations? This has all slipped his mind, the temptation devours the glorious promises and the beautiful victories of faith. And yet he does not yet despair, even though he is not at all unlike one who despairs. He does not yet mistrust God, and is not faithless, although it seems so, but it is a challenge. As St. Paul says of himself in 2 Cor. 1, 8, 9: "We were exceedingly sorrowful, that we also departed from life, having resolved in ourselves that we should die," 2c, "lest we should put our trust in ourselves. So the saints must be tempted, must go to hell and to the depths, and from there be led again to heaven.
112. For Jacob still keeps the smoldering wick in his heart. Since him
When it was announced that Simeon and Levi had smitten and plundered the whole city, he could not refrain from it; he had to be deeply moved and grieved because so many people had been slain. Because of this, it was undoubtedly a very great weakness; there was lamenting, weeping and crying out to God, and when he was alone in his chamber, he prayed with tears like this: Dear Lord God, help me who have given me the promise, for I am now in great distress and danger. The prayer was answered according to the promise, because he had the spirit of faith, or grace and prayer. Therefore, the morning star and the dawn rise again for him, his faith is established and overcomes all danger. For the sin of his sons is covered, and the good, pious father is protected from his neighbors, and there is no one who might oppose him, as we will hear in the following chapter. The two brothers, Simeon and Levi, did not deserve this protection. But the old father Jacob is forgiven all the sins of his sons with the robbery of the Shechemites, but in this way they are both punished: the Shechemites are destroyed, but the sons of Jacob are cursed by their father.
V.31. But they answered, Should they then deal with our sister as with a harlot?
Hear how the sons answer the father. The hopeful drops do not recognize their sin, nor are they sorry for the murder and unjust violence they have committed, but they defend it. As if they wanted to say: We have done right in this, that we have strangled the Shechemites; for atrocious sins should also be punished atrociously. And therefore they make it also very abominable and great,
that Shechem had kidnapped Dinah, when he did not want her as a whore but as his wife; and they do not even console the pious old man, nor do they let themselves be heard to say that they were sorry that they had committed the murder, nor do they alleviate such a deed by saying that they had recognized the sin and had forgiven their father. They do not repent and do not ask to be forgiven for having angered their neighbors with murder and robbery and for having grieved their father in his heart.
The good old man had to bear such a proud answer and that they still wanted to defend their sin, which made his heart, which was already sad and weak because of the previous terror, even more distressed and saddened. Jacob has to bear the sin of his sons and for his sake the punishment is delayed and the proud and wilful sons are tolerated until his time.
In this example there shines a wonderful great goodness and grace of God, who helps the godly and saves them, even when everything seems to be lost; where only the wick remains smoldering, and that one does not turn to foolishness and blasphemy, but groans, sighs and cries. Such cries fill heaven and earth. All the things of this patriarch of ours have been so bad that it seemed as if they could not be set right again, but God does not abandon him to whom He has often promised help and salvation. It was indeed pitiful that he should have fallen into such danger and anguish, and in his distress and danger be mocked and despised, as it were, by his sons, and that one pain always followed another: but he endures all this with wonderful patience, and God thus saves him. Our Lord God intervenes, and all will be well; as follows.