Rape, Revenge, and Redemption

"Rape, Revenge, and Redemption"

21 June, 2026

Thesis: The compromise and passive response of Jacob, as exemplified by his handling of Dinah's abuse, serves as a catalyst for the consequences that ultimately lead to the downfall of his family and the need for a return to the house of God, highlighting the importance of prioritizing God's justice and righteousness over personal comfort and reputation.

Summary: Here is a summary of the sermon in one paragraph:

The story of Jacob's daughter Dinah, who was defiled by Shechem, serves as a catalyst for Jacob's return to God and his family's restoration. The compromise of settling in Shechem instead of returning to Bethel leads to trouble, including lust, rape, and deceit, which ultimately results in the murder of Hamor and his son Shechem by Dinah's brothers Simeon and Levi. This event highlights the consequences of sin begetting sin and the importance of trusting in God's sovereign justice rather than taking matters into one's own hands. The sermon also emphasizes the need for fathers to prioritize their families' spiritual well-being over their own comfort, and for believers to pursue justice through prayer, speaking truth in love, and loving their enemies. Ultimately, the story points to a greater Israel, Jesus Christ, who speaks up for those who have been humiliated and abused, offering them living water and dignity, and redeems even those who have sinned.

Sermon

Brothers, this morning we are entering a dark chapter. It is one of the darkest times in Jacob’s life, indeed one of the darkest in all Scripture. Often, it is in our own darkest moments that God sets the stage for our most profound returns to Him.

We see that things are not well in Jacob’s household. He has been harboring idols and has had children with four different women, causing constant strife among them. After being away for some time, Jacob needs to return to Bethel, the place where he first met with the Lord. However, instead of making this journey, he settles in the land of Shechem, making a compromise that brings trouble upon his entire family. One thing to note is that we really need to view chapters 34 and 35 together. It makes sense because it is sequential, but also because we have chapter 34, a very dark chapter, followed by chapter 35, a return to Bethel, a return to the house of God. So all of these events serve as a catalyst that propels Jacob back home, back to where he is called to be.

And I am just going to be upfront about it: this is a story of rape, of revenge, but it is also a story of God’s redemption because chapter 34 sets the stage for chapter 35. We are going to talk about sexual violence, and let me say, this is wrong. This is gritty. It is something that, unfortunately, many people deal with in their lives today. So if at any point this makes you uncomfortable, I totally understand. If you need to step out and regroup, or if you have dealt with something like this before and want to talk about it, Blake or anyone else here would be glad to pray with you. We are a family, and we will get through the tough stuff together.

So point number one is the compromise. In verse 1 through 4, we read: “Now Dinah, Leah’s daughter whom she bore to Jacob, went out to see the women of the land. Shechem, son of Hamor the Hivite, prince of that land, saw her, seized her, and humiliated her. He was drawn to Dinah, daughter of Jacob; he loved the young woman and spoke tenderly to her. So Shechem said to his father Hamor, ‘Get me this girl as my wife.’”

So first we see the compromise, which leads directly to a tragic consequence. We all wish Jacob’s reconciliation with Esau would have been the end of his story, but life is not so simple. After embracing peace with Esau, Jacob settles in Shechem, only for his daughter Dinah to be violated by its prince, Shechem. This act of injustice and humiliation sets off a chain reaction of events that will test Jacob’s resolve and challenge his family. It serves as a stark reminder that even amidst resolution, sin and compromise can lead us back into chaos.

Jacob, as I have said before, has multiple children from four different women. Now living in Shechem, amidst a culture that objectifies women, he faces heartache and trouble. His neighbors violate his daughter, causing him external strife. Soon, he will face internal turmoil as well, when his firstborn son lies with his concubine, usurping Jacob’s authority through deceit. This is the consequence of compromise, a result of living in a way that prioritizes personal gain over God’s justice and righteousness. It is a stark reminder for us today: we must strive for balance, pursuing compassion while holding ourselves accountable to God’s standards, lest we too face such heartache and trouble.

All is not well in Jacob’s household. We see here that compromise brings trouble to his family, manifesting as lust, rape, deceit, and ultimately murder. Let us consider why Jacob might have settled in Shechem despite knowing he should be at Bethel. Perhaps it was fear of the journey ahead, or maybe a desire for stability after years of wandering. Regardless, his compromise led him astray from God’s plan.

Now, how can we say that Jacob is in a compromised position? We look at him not just as a man who settled where he should not have, but also one who failed to hold his family accountable when they strayed. In Deuteronomy 33:18-20, it says, “Jacob came safely to the city of Shechem... and there he erected an altar and called it El Elohei Israel.” It seems like he is going through the motions of worship, but his heart knows he does not belong there. Balancing compassion with accountability is crucial. Jacob showed compassion by settling in Shechem for his family’s sake, but he lacked accountability when he did not hold them responsible for their actions. We must learn from this balance, pursuing justice and righteousness while also showing mercy, as God does.

Remember years before when he had met God at Bethel, Jacob was promised that God would be his God if he returned there. He knows where he is supposed to be, in the land of Canaan, specifically at Bethel, where he had built an altar and first encountered God. But instead, we find him settling in Shechem, buying a piece of land and setting up permanent residence. Then he builds another altar, seemingly worshiping and seeking the Lord, but his heart knows differently. He knows he should return to Bethel, yet he remains in Shechem due to compromise. This is where trouble begins for Jacob’s family—lust, rape, deceit, and eventually murder follow. When we settle where we should not, when we compromise our convictions, it opens the door to sin and chaos, just as it did for Jacob.

When we make even subtle compromises, when we are not walking as closely with the Lord as we know we should, we may build altars and act like we are calling on His name, but we are not truly consulting Him or walking in complete obedience, as Pastor Blake mentioned. We might be skirting the promised land, lingering on the sidelines, not fully engaged in our faith. Jacob’s one compromise—settling where he should not have—led to disastrous consequences. That is what happens when we take matters into our own hands.

Interestingly, God’s name is notably absent throughout this chapter. Despite building an altar, Jacob seems to be calling on the Lord in vain, for God appears distant. This absence underscores the consequence of Jacob’s earlier compromise—he is now reaping what he has sown due to his independent actions. While we possess free will, our inclination toward sin apart from the Holy Spirit’s work and divine intervention becomes evident here.

Dinah, Leah’s daughter, ventures out to meet the women of the land. Though her intentions may be innocent, seeking friendship or exploration, Jacob’s decision to settle in this place has put his family in harm’s way.

Next, we have the crisis in verses 2 through 4. Shechem appears to be a selfish, entitled young man. His father seems to give him everything he wants with no repercussions or consequences for his decisions. He sees Dinah, violently takes her, and has relations with her. The Hebrew verbs used are blunt: he saw, he took, he violated, he humiliated. Dinah is the victim here; Shechem is fully responsible for assaulting and humiliating her.

Now, mindful of young listeners, I will carefully select my words, but for those adults present, Hebrews 13:4 tells us, “Marriage is honorable in all, and the bed undefiled.” God will judge the fornicators and adulterers. God has designed our bodies to attract one another, and given us intimacy as an expression of love and trust within marriage. Yet outside these boundaries, intimacy becomes distorted, defiling, and damaging.

Notice also how the Bible speaks of Shechem in verse 3. After he takes her and violates her and humiliates her, then his soul is drawn to her. He loved the young woman and spoke tenderly to her. The word for soul is nefesh; it is his entire being, his desire, his passion. He is attached to her, but it is an unhealthy attachment—an obsession. The word “loved,” ahav, is not covenant selfless love; it is possessive attachment. Once he has sealed the deal with her, he has spiritually created a covenant, just as all sexual intimacy does when enjoyed outside of marriage. That is why God designed that intimacy to be shared between husband and wife alone.

And then it says he spoke tenderly to her, meaning he tried to manipulate her emotions, to make her complicit in his crime. He said, “It is okay, I love you, we will get married eventually.” But notice his disordered affections: lust first, then taking what he wants, and finally trying to legitimize it with promises of marriage. This is not God’s design. It is the pattern we see in pornography, hookup culture, and cohabitation before marriage—all expressions of disordered love. He tries to soothe her, console her, but his order of affections is completely wrong. Instead of honorable pursuit, love, and trust leading to intimacy, he sees, lusts, takes, violates, and then becomes infatuated. This is unhealthy attachment. God’s design is love first, commit in marriage, and then consummate. But we see this pattern every day, do we not? We must see through the lust of our eyes and resist these sinful desires.

So what does Shechem do? He goes to his father and says, “I have fallen in love. There is this woman I want to marry. Make it happen, Dad.” This guy, he is a prince, but he is an entitled brat. And you know what his father does? He goes along with it. No word of rebuke, no word of correction. He has created an entitled child by giving him everything he wants and teaching him that there are no consequences for his actions.

And I will speak to parents in the room. We must discipline our children. We must not give them everything they want just to be their friend or the cool parent. Because if we truly love someone, real love sometimes says no, right? Love will correct. The Lord rebukes and disciplines those whom He loves. But when we give our children everything they want without teaching them about consequences, we are setting them up for failure. Little did Hamor know, his son’s actions would cause big trouble for their entire city. Not just him.

Notice, thirdly, the conspiracy. Verse 5 through 24. This is a large chunk of Scripture, but let us go ahead and dive in. Verse 5: “Now Jacob heard that his daughter Dinah had been defiled, but his sons were with his livestock in the field, so he held his peace until they came home.” Very interesting. Keep a hold of that. Jacob held his peace. That is very odd, is it not? And Hamor, the father of Shechem, went out to Jacob to speak with him. Meanwhile, Jacob’s sons had come in from the field as soon as they heard what had happened, and they were indignant and very angry because Shechem had done an outrageous thing in Israel by lying with their sister Dinah, for such a thing must not be done.

“But Hamor said to them, ‘The soul of my son Shechem longs for your daughter. Please give her to him as a wife. Make marriages with us; give your daughters to us and take our daughters for yourselves. You shall dwell with us, and the land shall be open to you; dwell and trade in it, and get property in it.’ And Shechem also said to her father and brothers, ‘Let me find favor in your eyes, and whatever you say to me I will give. Ask of me as great a bride price and gift as you will, and I will give whatever you say to me; only give me the young woman to be my wife.’”

What a deal! What could possibly go wrong? Oh, but the apple does not fall far from the tree of Jacob. These brothers have a plan. They are just as wily and conniving as their father. The sons of Jacob answered Shechem deceitfully, because he had defiled their sister Dinah. They said, “We cannot give our sister to one who is uncircumcised; that would be a disgrace to us. But on this condition we will agree: that you become like us by every male among you being circumcised. Then we will give you our daughters and dwell with you and become one people. But if you refuse, we will take our daughter and leave.”

The proposal pleased Hamor and his son Shechem, who wasted no time in doing what was asked, for Shechem greatly desired Jacob’s daughter. He was the most honored among his father’s household. So Shechem and his father Hamor, seeing an opportunity to gain wealth and power, approach their city’s leaders at the gate. They propose a deal: allow Jacob’s family to settle in the land, trade with them, and intermarry, but only if all males agree to be circumcised (verse 23). This condition seems beneficial, as it would grant them access to Jacob’s family’s livestock and property. The leaders, persuaded by this proposal, agree, and every male who exits the city gate undergoes circumcision. However, this compromise, driven by greed and deceit, sets the stage for future consequences that will require God’s people to strive for justice and righteousness, balancing compassion with accountability.

I do not know about you, but I cannot imagine any guy or man having that kind of persuasive power over me. “Hey guys,” they might say, “let us all go through this surgical procedure and we will get a lot of sheep, oxen, cattle. What a plot! What a conspiracy!” It sounds like something out of a movie, not the greatest book ever written—the Bible. You cannot make this stuff up.

Well, that is a lot to take in. Let us step back and consider Jacob’s response. When he hears that Shechem has defiled his daughter Dinah, Jacob seems remarkably passive. He does not intervene until his sons return from tending their livestock. This is unusual for Jacob, who is typically impulsive—he famously tricked Esau into giving up his birthright, and wrestled with an angel all night. But here, something holds him back. Why this passivity? Is it age, or perhaps Dinah not being Rachel’s daughter? Whatever the reason, Jacob’s inaction has consequences. His silence allows Shechem to believe he can marry Dinah without consent, leading to further conflict and ultimately tragedy for their family.

Perhaps age has mellowed him out, or perhaps it is because Dinah is Leah’s daughter, not Rachel’s. I do not know for certain, but let us consider why Jacob seems so passive. Is it merely a failure of leadership? Or could it be an absence of fatherly love for his daughter? After all, he remains silent when he should speak up, taking no action despite the humiliation his daughter faces. How many fathers are silent or passive in their children’s lives? How many are actively involved in their discipleship? Too often, fathers are wrapped up in their own interests, giving little thought to their suffering children.

Perhaps he is also afraid of the larger nations around him. This is a possibility, as later in the text we will see. Maybe he fears that if he goes after Shechem, those boys will come after him, and there are far more of them than there are of us. Perhaps his concern for his own reputation plays a role; he wants to maintain a good standing in the community, and his reputation is worth more to him than Dinah’s dignity. Whatever the cause, Jacob’s passivity results in a failure to protect his family. Sometimes, the greatest sin is not what we do, but what we fail to do.

There are sins of commission, where we commit the sin, and there are sins of omission. As James says, “To him who knows to do good and does not do it, to him it is sin.” How often do we fail to speak up when we should? How often do we fail to advocate for the poor and oppressed because it is inconvenient? Or refrain from sharing the gospel to avoid being seen as one of those loudmouthed, narrow-minded Christians? May we never be passive. Evil triumphs not only due to the actions of evil people but also due to the inaction of those called to righteousness.

We discover through this story that humans often falter when it comes to justice. We can be like Jacob, turning a blind eye to suffering in our community, passively allowing injustice to persist. Conversely, we can react excessively, as Simeon and Levi did, letting our anger consume us. The Bible tells us in verse 7 that upon hearing about Dinah’s fate, they were consumed by rage. While their anger was justified, it spiraled into vengeance. We must strive for balance, neither indifferent nor excessive in our pursuit of justice.

And let me just say this: like Jacob, there is a time when we too must confront our indifference toward suffering in our community. There is a time for God’s people to display a holy, righteous indignation. We should cry out for justice, speak up for the oppressed, defend the fatherless and the widow, advocate for those who cannot speak for themselves. In fact, how can we stand idly by when people are suffering and call ourselves Christians? If our faith does not compel us to act, then perhaps it is not truly our faith that guides us.

The Bible tells us in Proverbs 31, “Speak up for those who cannot speak for themselves. For the rights of all who are destitute. Speak up and judge fairly.” Isaiah 1 echoes this sentiment, “Learn to do good. Seek justice. Correct oppression. Bring justice to the fatherless. Plead the widow’s cause.” Even Paul tells us in Ephesians 4:26, “Be angry, but do not sin; do not let the sun go down on your anger, and do not give the devil an opportunity.” Let us not be like Simeon and Levi, who took their anger to extremes. Instead, let our anger be a tool for justice, tempered by compassion and guided by wisdom.

Loved ones, anger is an emotion granted by God, a righteous anger that can serve as a tool for justice when directed appropriately. It reveals our values; if someone harms those we love, we are rightly angry because we cherish them. Jesus too was angry in the Bible. He saw exploitation in the temple and made a whip to drive out the offenders, demonstrating His passion for God’s glory and compassion for the oppressed. So let us be angry at sin, especially our own, but also at injustice, hurt, hunger, poverty, and abuse. Let this anger fuel loving action: it should drive our prayers, motivate advocacy, inspire compassion, and prompt healing actions instead of destructive ones. For silence in the face of evil is complicity, and passivity in the face of abuse is cowardice.

So it is fine to be angry at sin, especially our own. Just remember when we are turning over temple tables that we check the temple of our own heart first, for Jacob’s compromise teaches us that unchecked anger can lead to injustice. We should get angry at injustice, at hurt, at hunger, at poverty and abuse—but let that anger drive us to loving action. It should fuel our prayer, motivate us to advocacy, inspire compassion, and drive us to action that heals instead of destroys. Because silence in the face of evil is complicity, and passivity in the face of abuse is nothing less than cowardice. Therefore, we should be angry at sin, not out of vindication but for the glory of God and the good of others, submitting our anger to God’s justice and working within His means.

So as we have discussed, we should indeed be angry at sin, especially our own, and at injustice around us. But how do we maintain that righteous anger without it swinging to extremes? How can we keep from being passive like Jacob or destructive like his sons? The balance lies in what is called righteous anger. Just as Jesus displayed, righteous anger submits to God’s justice and works within His means. It is concerned with the glory of God and the good of others, not personal vindication or retribution. So, how can we tell the difference between righteous and sinful anger? Righteous anger is driven by a desire for justice and mercy, while sinful anger seeks revenge and self-justification. It is a subtle but crucial distinction that helps us channel our emotions into productive, God-honoring action. So we need to consider what James 1:20 tells us about our anger—that it should not merely flare up but produce God’s righteousness—and ask ourselves, “What am I angry about? Why am I angry about it? And how can my anger be properly channeled for the glory of God and the good of others?” For Jacob, his anger was misplaced and led him to make a compromising deal. Let us learn from this as we strive for righteous anger that submits to God’s justice and works within His means, rather than sinful anger that seeks vindication.

Now, let us move on to discuss how these brothers came up with their plot. Let us discuss how these men devised this scheme. They are saying, “We hear your proposal, but we cannot engage in any business with you until you are circumcised.” Now, what does circumcision signify? It is one of the four signs given by God to Abraham as a covenant marker, symbolizing faith and being set apart as God’s people. So, why are these brothers demanding this? Are they genuinely seeking for these people to express faith in the one true God or assimilate into their culture? No, they are not. Consider this: they are taking the covenant sign of circumcision and using it as a weapon to serve their own interests. Do we not do the same things in church today? We take Scripture out of context, twist it to serve our own purposes, and wield it as a weapon. We appropriate the good things of God and pervert them for our own agendas. Pastors stand behind pulpits, using them not to serve but to manipulate and control their congregations. Deacons, too, often misuse their power to exploit others rather than serve them. History is filled with examples of the cross being used to justify crusades and massacres, millions slaughtered in its name. This was never God’s intention. Let us strive never to twist or manipulate His good gifts for our own advantage.

Now let us discuss the people of Shechem. They agreed to circumcision, thinking they understood its significance. But they missed the mark entirely. Circumcision was not about gaining access to God’s people for their own benefit; it was a sign of their commitment to follow the God of Abraham, Isaac, and Jacob. Yet the people of Shechem had no such desire. They wanted the privileges without the responsibility, much like many today who seek the benefits of God without truly knowing Him or following His ways. This is the consequence when we compromise our faith, twisting good things into tools for personal gain. And how often do we see this in our own lives and in the broader church? We take God’s Word out of context, manipulate it to serve our agendas, and use even the cross as justification for harmful actions. Let us learn from Shechem’s mistake and strive for a faith that is genuine, committed, and true.

Now let us talk about the carnage. Verse 25 through 29. On the third day, when they were sore, imagine all these men lying around, moaning and groaning. They cannot even stand up, much less fight. They are sore indeed. The two sons of Jacob, Simeon and Levi, Dinah’s brothers—they took their swords and came against the city while it felt secure. They killed all the males, not just Shechem and his father Hamor, but every single male in the city. Talk about the pendulum of justice swinging to the other extreme. Anger turned into rage, indeed. The sons of Jacob came upon the slain and plundered the city, for it had defiled their sister. They took their flocks and herds, donkeys, and all wealth within the city and fields. All captives—women, children, and goods—they seized and carried off. These two brothers committed a massacre, taking lives and spoils alike. Yet they also took wives and children, an act of cruelty beyond justice. This was not righteous anger; it was wrath out of control.

Notice how sin compounds. A compromised position leads Jacob’s family into unfamiliar territory, associating with people they should not have. This leads to lust, which then escalates to rape and anger, culminating in a city-wide massacre. Sin always compounds, leading from one transgression to another.

Let us examine the concern here. In verses 30-31, Jacob says to Simeon and Levi, “You have brought trouble on me by making me stink in the nostrils of the Canaanites and Perizzites who live in this land. My numbers are few, so if they gather against me and attack, I will be destroyed—both me and my household.” Not one word about his daughter, not one word about her losing her honor. It is all about him: “They are going to come after me and take what is mine. I will be destroyed if I am not careful.”

Listen to how they answered. But they said, the brothers, should he treat our sister like a prostitute? And that is how the chapter ends. You think this is right, Dad? No, it is not right. Jacob is focused on his reputation and safety, not his daughter’s honor. My oldest daughter. I want to give a charge to fathers. May we never prioritize our comfort over our calling, or our hobbies over our households. Our greatest calling is to God, and our greatest calling to man is our own families. We are leaders, providers, protectors. Let us strive to be vested in the spiritual well-being of our families, as our divine commission demands.

Jacob’s passivity enables his sons’ murderous actions, illustrating that two wrongs never make a right; instead, they exacerbate the situation. Jacob should have prioritized his daughter’s honor by rebuking his sons, but he was too concerned with his own comfort and reputation. However, unlike humans who often fail in justice—either through silence or excessive retribution—our God always acts righteously. As His people, we must strive for balance, pursuing justice His way: trusting in His sovereign judgment, speaking truth in love, loving our enemies while hating their evil deeds, and overcoming evil with good. This is the path of righteousness that Jacob failed to tread, but one that we can follow, guided by God’s wisdom.

What is the balance? The balance is trusting in the sovereign justice of God, knowing that He will right all wrongs in His perfect timing. It is pursuing justice God’s way, not taking vengeance into our own hands like Simeon did, but rather going through proper channels such as prayer, speaking truth in love, and loving our enemies while hating their evil deeds. As Paul tells us in Romans 12:17-21, “Do not repay anyone evil for evil... Live peaceably with all... If your enemy is hungry, feed him; if he is thirsty, give him something to drink... Do not be overcome by evil, but overcome evil with good.” That is the balance we must strive for.

Should we become angry at injustice? Yes, indeed we should cry out and speak up, but always through the proper channels ordained by God. There is a system of justice in place, with government, legislation, police force, and laws established for this purpose. We must never take vengeance into our own hands, as Simeon did. Instead, let our anger drive us to righteous action: pray for those who have wronged us, feed the hungry, clothe the needy, and reach out to communities in love. This is not the time for riots or violence; we are called to live peaceably with all, leaving justice in God’s hands. As it says in Romans 12:19-21, “Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary, ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink.’ In doing this, you will heap burning coals on his head.”

I want to leave us with a few applications from this passage. First, settling where God has not called us, even small compromises, can have lasting consequences for generations. This is not just about Jacob’s personal sin, but about living outside of God’s will and experiencing His disciplinary justice. Second, sin always begets more sin, as we see in the escalation from Dinah’s violation to Simeon and Levi’s vengeful actions. Third, when we are living in disobedience, we are unprepared for crisis. Jacob, who had compromised his faith by allowing idols in his tent, lacked moral authority even within his own family. He was ill-prepared to deal with the crisis that befell Dinah. Fourth, God’s covenant signs are never used for vengeance or weaponized; they are meant to be a blessing and a testimony to His faithfulness. Lastly, we must have compassion for victims of violence like Dinah. Her voice is absent from this story, but we must give voice to the voiceless and speak up for those who cannot speak for themselves.

Notably, God’s name is not mentioned in this passage, nor is Dinah’s voice heard. She has no agency; she is not even an agent in her own situation. We must give a voice to the abused and ensure they are not silenced. We must speak up for them.

I want to leave you with one final thought. In John 4, we find another daughter of Jacob who has been humiliated and abused, partly due to her own decisions, partly because men have used her body. She has had five husbands and is living with a man who is not even her husband. She comes to the well in the middle of the day when no one else is around. There is this prophet, rabbi, who is there seeking water.

Wait. He is speaking to me. He is a man, and men really do not speak to women in that culture. Not only that, but He is a Jew, and I am a Samaritan. Moreover, I am who I am, and He is a rabbi. And here we are at Jacob’s well, and she asked Jesus a question: “Are you greater than our father Jacob?” Oh yes, because when Dinah was abused, Jacob said nothing. But here is a daughter of Jacob, and Jesus speaks up for her. He pursues her. When Jacob does nothing, Jesus offers her living water. He crosses every boundary possible—a man speaking to a woman, a Jew speaking to a Samaritan, a rabbi speaking to a woman of reputation—and He comes to this humiliated daughter of Jacob, offering her living water, offering Himself. And she places faith in the lover of her soul.

This woman who has been humiliated finds dignity, acceptance, love, and her honor restored in the One who sees her not as a body to be used but as an image bearer. She goes to her village and says, “Come and see this man. He has told me everything I have ever done, yet He still loves me.” Praise God that for women like Dinah, and for those at the well, there is a greater than Jacob who not only speaks up for them but went through the cross for them, was buried, and rose again on the third day. Praise God! He redeems even the most humiliated, as seen in Dinah’s story. After Jesus revealed her past, she responded with faith, saying, “Come and see this man,” demonstrating that even those who have been dishonored can find acceptance and love through Him. This grace extends to all, including those like Simeon and Levi whose choices had consequences but were ultimately redeemed by God’s mercy. Jacob acknowledged their ruthlessness when he blessed his children, yet God made the Levites His priests, showing that even the most flawed are welcomed into His service. Let us learn from this and strive for justice and righteousness, balancing compassion with accountability, as Jesus did at the well.

So, here we are in chapter 35, where Jacob finds himself in urgent need of returning to Bethel. You see, his compromise with the Canaanites has led him down a path that threatens not just his own well-being but also the future of his family. It is a stark reminder of what happens when we prioritize our comfort and reputation over God’s justice and righteousness. So if you are feeling like maybe you have compromised too much, or perhaps you are not where you need to be with the Lord right now, take this as your summons to confess those sins and get things right. Let us spend a moment in prayer, reflecting on what the Lord has impressed upon our spirits through this chapter.