Bible verses about
(From Forerunner Commentary)
As far as we know, Dinah was Jacob's only daughter. We can easily imagine many scenarios of life for an only girl with, at that time, eleven brothers. Would she be a tomboy? Spoiled? Over-protected? Possibly, but she could just as well have been kind, giving, respectful, and obedient. She was not only the daughter of Leah and Jacob, but the granddaughter of Isaac and Rebekah and the great granddaughter of Abraham and Sarah. She had some pretty good genes, and she certainly had been told their stories, giving her good examples to follow.
We are immediately told that she is Leah's daughter. This could be just a simple statement of fact, or under God's inspiration, Moses could be hinting that she was not one of Jacob's favorites, since her mother was Leah, not Rachel. After all, favoritism was a great sin Jacob dealt with much of his adult life. This would help to explain Jacob's subdued reaction, which we will see.
It is difficult to pin down Dinah's age at this point, but she was probably thirteen or fourteen years old. Most commentators agree on this, though some think she was as old as her late teens. By following the timeline of Jacob's journey, service to Laban, and return to Canaan, the evidence points to a young girl of around thirteen. Some thirteen-year-old girls look and act like streetwalkers, yet other girls of that age still play with dolls.
Where did Dinah fit? She was curious enough to leave the safety of the camp and to explore, so it is unlikely that she was still playing with dolls. She was certainly physically mature enough to draw attention from men, and girls of that time may have grown up early, yet no matter how one theorizes, she remains a young girl. Perhaps she was a bit full of herself, maybe a bit silly and giggly, as girls this age can be. Her trip into town was unwise, certainly.
She went out of her family's camp, left its safety, specifically to see the "daughters of the land." The Jewish historian, Josephus, says that the Hivites were having a festival of some sort. We can picture the color, the pageantry, and music of an exotic celebration and realize how that would catch the eye of a tent-dwelling young girl with no sisters.
The Rape of Dinah
2 Chronicles 33:2-9
Under this wicked king, Judah became worse than all of those whom the Lord had destroyed before the children of Israel—the Canaanites, the Hivites, the Hittites. He seduced Judah into brazen idolatry and destroyed all of Hezekiah's good works. He used astrology, spiritism, wizardry, human sacrifice, erection of idol groves—and yet he repented in captivity. But apparently, he was not allowed to be buried with the kings. Despite all of his wickedness, he, too, is on the list of Jesus' ancestors in Matthew 1.
John W. Ritenbaugh
Why Three Kings Are Missing From Matthew 1
Nowhere does Matthew—or anyone else—ever tell us that God acquiesced to carry out vengeance on those who cried, "Crucify Him!" before Pilate's judgment hall. Nowhere does Matthew intimate that God consented to punish their children over the centuries. If He had committed Himself to carry out these peoples' so-called "curse," He would have knowingly bound Himself to violate His own law for centuries.
Why, then, have the Jews found themselves so often in such dire straits over the years, not only after the crucifixion of Christ, but for centuries before? They have been persecuted by the Egyptians, the Philistines, the Edomites, the Canaanites, the Sidonians, the Hivites, the Moabites (see Judges 3:3-12), and the Midianites (see Judges 8:1). The catalog of their tormentors includes the Persians of Haman's time, the Greeks of Antiochus' time, the Romans of Imperial times, and afterwards various European and Muslim peoples to the present. Their history of persecution would fill volumes.
Anciently, only the Jews, along with their Israelite brethren, were the recipients of God's revelation: "You only have I known of all the families of the earth" (Amos 3:2). God counts that revelation as a precious blessing to the family of Abraham, as Paul writes in Romans 3:1-2: "What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God."
To Paul, the Jews were not cursed, but were first, the Greeks second (Romans 2:9-10). He took seriously his commission to carry God's name "before . . . the children of Israel" (Acts 9:15). The book of Acts records that in every town and city he visited, he went first to the local Jewish synagogue; after that, he preached the gospel to the Gentiles. Indeed, he admonished the church at Thessalonica to "become imitators of the churches of God which are in Judea . . . " (I Thessalonians 2:14).
God gave the Jews a lot. Here, the principle of Luke 12:48 enters the picture: "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more."
As we know from the Old Testament and as history since has demonstrated, the Jews have repeatedly rejected God, treading His oracles underfoot. Today, many are the Jews who have forsaken God and joined the vanguard of liberal secularism (read, atheism) in the arts, law, politics, science, education—in virtually every field of human endeavor. Throughout their history, many Jews have scorned God's revelation, purposefully making themselves a profane people. So, the corollary of Christ's principle applies, as stated in Luke 12:47: "And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes."
The Jews, more than any single people in history, knew God's will, as it is expressed in the "oracles"—His revelation to them. They often have rejected it. As often as they do, their apostasy has carried with it the penalty of "many stripes."
Are the Jews Cursed for Deicide?
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