At this point forward, Genesis turns its attention to Jacob’s sons, the progenitors of Israel’s twelve tribes. After the tension of the Jacob-Esau struggle was alleviated in chap. 33’s account of the twin’s pacification, the author sets out to demonstrate the seedy character of Jacob’s descendants, raising the specter that the promises are again in peril. In the context of the Joseph narrative (chaps. 37–50), chap. 34 provides for the author’s goal of demonstrating the surpassing grace of the Lord, whose redemptive purposes survive the moral failures of the nation’s fathers. The purpose to bless the patriarchal family was not cancelled by the villainous behavior of Jacob’s sons. We will discover in the Joseph narrative that the brothers’ Egyptian descent was the divinely designated antidote to the brothers’ evil behavior (42:28; 44:16; 45:5–9; 50:17–20). The brothers will undergo moral reclamation that results in the family’s reconciliation (chaps. 42–44).

Some consider the chapter another warning to the Israelites about the dangerous ramifications of intermarriage or alliance with the Canaanites (Westermann 1985, 544).

Others say it portrays another threat to the survival of Abraham’s descendants

And yet others emphasize how it demonstrates God’s ability to superintend the failures of His people and fulfill His promises

Brueggemann (1982, 279–80) thinks the story forced Israel to grapple with the difficult issues associated with living in the same space with people of different beliefs and values: “It speaks about the convergence of elemental passion, economic advantage, religious scruple, and ecumenical vision.” The people had to decide how they should best live in the tension.

Mathews (2005, 576–78) says the author of Genesis uses this story “to demonstrate the seedy character of Jacob’s descendants” and introduce the question of their survival in the land. It also reflects God’s grace and shows how His purposes survive the failures of people. He also compares and contrasts the behavior of Jacob’s sons with that of the patriarchs when they interacted with the Canaanites (Gen 12:10–13:1; 23; 33:18–19). Mathews also provides a helpful overview of the history of interpretation of Gen 34.

Ross (2008, 198) considers the account to have been a “stern warning” to Israel about the dangerous effects of dealing with Canaanites. It also reminded them of the importance of honoring the sacred covenant (and circumcision) and not using it for deception. Further, the portrayal of Simeon and Levi foreshadows tribal conflicts of a later period.

Sarna (1989, 233) contends that the purpose of the account is to highlight the sexual depravity of the Canaanites, a recurring theme in Genesis (compare Gen 12:10–20; 19:1–29; 26:6–11).

Skinner (1910, 421–22) argues the Gen 34 reflects an incident associated with the settlement of Hebrew clans among the tribes of Canaan. It accounts for the dissolution of the tribes of Simeon and Levi and explains the Hebrew conquest of Shechem. The name Dinah may represent a weak clan that the tribe of Hamor threatened to absorb.

Walton (2001, 634–35) discusses how Gen 34 continues themes already established in Genesis: obstacles to the survival of the promised seed; sons repeating the sins of their fathers; deception and double-crossing. He contends it fits in its immediate context both chronologically and literarily. The brothers’ question in Gen 34:31 sets up Gen 35 and makes us wonder if Jacob himself has been treating God like a prostitute—acting as if His “favors” are for sale.

We also recall Abraham’s honorable dealing with the Hittites when he purchased the family’s burial site at Machpelah (chap. 23). Jacob entered into a similar agreement with the Hivites (33:18–19), acquiring property where Joseph’s mummified body was finally buried (Josh 24:32; Acts 7:16). This we assume occurred early in Jacob’s arrival and explains why the Hivites trusted Jacob’s sons in their negotiations (34:21).

Whereas the ritual of circumcision symbolized life and blessing for Abraham’s seed and ultimately the nations (chap. 17), the sons of Jacob employ it for revenge and death against the nation(s). In effect chap. 34 exhibits again the jeopardy that the promises are subject to, despite the return of Jacob to the land.

By faith Isaac blessed Jacob and Esau concerning things to come.