b. Events in Canaan (33:18-35:29)

The effects of a life of deceit are sure to be seen in such a person’s offspring. This is certainly true for Jacob in the saga of Shechem. The patriarch arrives in the city and settles there. He builds an altar and calls it El Elohe Israel (33-20), recalling his vow of 28:20-21. The period of exile is now over. The new problem is how Israel, the promise-bearer, will live out the affirmation of the altar name in the new situation of accommodation to non-Israelite groups in Canaan.

Dinah’s disgrace and Shechem’s subsequent desire to marry her (34:3-4) highlights the problems of both sexual violation and syncretism. Jacob and his sons are understandably upset by Shechem’s action. Their retaliatory response, however, is entirely disproportionate to the offense. Their deception is clearly seen in their abuse of circumcision. Intended as a symbol of faith, it is now employed as a means of exploitation and massacre. The question of syncretism is addressed by Hamor, whose conciliatory attitude encourages cooperation between the Israelites and their neighbors (vv.8-12, 18-24). The sons of Jacob are not interested in cooperating with the inhabitants of Shechem. They are simply making use of religious scruple to exact vengeance. While the uniqueness of the nation is preserved, one must deplore the deceitful, murderous way in which the matter was handled. Only Jacob expresses his disdain of their actions and the potential consequences (v.30). Simeon and Levi are without remorse (v.31). The danger of syncretism has been inappropriately addressed. It will remain a problem for a considerable time to come.

The Jacob narrative moves to its close with Jacob journeying south to Bethel, Bethlehem, and Hebron to be reunited with Esau at his father Isaac’s deathbed (35-29). Bethel, the first stop on the journey, provides an opportunity for the purification desperately needed after the atrocity of Shechem (vv.2-4) and for a chance to remember the covenant (vv.9-12). The account of three deaths underscores a tradition moving to its close. Rachel’s beloved nurse is buried at Bethel (v.8), Rachel herself dies on the way to Bethlehem while giving birth to Benjamin (vv.16-20), and Isaac is entombed at Hebron (vv.27-29). The story of Jacob is told. Benjamin brings to completion the family of the promise. From now on the number twelve will symbolize the whole. Jacob moves off center stage, and the drama of salvation history moves on to the next generation. They are not a promising lot (34:25-31; 35:22). Fortunately, the future of the promise remains dependent on the Promise-Giver, not the promise-bearers.

The toledoth of ch. 36 brings the Jacob narrative to an end by rehearsing the descendants of Esau. Jacob’s family may continue as the promise-bearers, but Esau’s descendants are not rendered illegitimate because of that. As in the case of Isaac and Ishmael, the heir of God’s choice may be the recipient of the covenant promises, but the nonelected son is also loved and blessed. God is not the God of Israel only, but of the whole world. Esau and Jacob part as friends, and that brotherhood, living on in their progeny in the nations of Edom and Israel, is never forgotten (cf. Dt 23:7).