Genesis 49:5Meaning & Commentary from the Church Fathers

They fell into such folly that they believed they could obtain an even greater inheritance by murdering the saints, which led to the utmost blasphemy: they violently confronted the Son Himself. "They said to one another, 'This is the heir; come, let us kill him and seize his inheritance'" (Matthew 21:38). Their wickedness did not stop there; they also targeted the holy Apostles, spilling their blood as well. This is the essence of the prophecy at hand, as the righteous James seems to reiterate the events from Shechem. Indeed, his words reflect the circumstances, for how can one recognize what has been realized in time as having been fully accomplished? From the tragedy in Shechem, he equates the sinfulness surrounding Christ to what was done to Reuben, the firstborn.

What actions did Simeon and Levi undertake in Shechem? Dinah, their sister, ventured beyond her father’s camp to visit the daughters of the surrounding regions. However, Shechem, son of Hamor, assaulted her and took her virginity. In retaliation, they conspired deceitfully against the Shechemites, persuading them to undergo the circumcision inherited from their ancestors, promising that they would be united with them upon compliance. Once they complied, Simeon and Levi attacked, believing their defense justified in asking, "Should our sister be treated like a harlot?" (Genesis 34:31).

We must now endeavor to approach this matter properly, collecting evidence to clarify our reasoning. In recounting Jacob’s narrative, we have shared the details of his life, his wives, and his offspring. We noted that Leah, the eldest daughter of Laban, was Jacob’s first wife, and Rachel, the youngest, was his second wife, taken not long after Leah. It is argued that Leah symbolizes the synagogue of the Jews, while Rachel represents the Church of the Gentiles. Leah, meaning "labor" with her weak and unattractive eyes, reflects the Jewish synagogue burdened by the Mosaic Law, whose vision of the Savior is also obscured. Conversely, Rachel, noted for her remarkable beauty, embodies the splendor of the Gentile Church. Leah bore a daughter named Dinah, who could symbolize the community of the circumcised that emerged later, after the Only Begotten was put to death. Thus, when this final group of the circumcised, having ventured slightly beyond the tent of their father, adhering to the established customs, aligned their beliefs with the holy Apostles, who no longer practiced the Jewish customs but were viewed as outsiders, they ultimately compromised their spiritual purity by embracing the life in Christ and the Gospel.

However, some of Jacob’s sons were incensed by this, particularly Simeon and Levi, who were obedient to the law, along with the sanctified and chosen lineage. Simeon signifies "obedience," while Levi means "joined" or "chosen." There is no doubt that the holy Apostles faced intense hostility from those who had received the priesthood under the law, and the populace supported them in this. They expressed their disdain by accusing the Apostles of disturbing the peace, saying, "You have filled Jerusalem with your teaching" (Acts 5:28). When they condemned the Apostles for no longer adhering to Jewish practices, they recognized that the Apostles still honored the rite of circumcision. Simultaneously, they would have realized that their differences were negligible if they had sought to understand the doctrine of Moses. "For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but a Jew is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter" (Romans 2:28-29). Observe how those perceived as outsiders conformed to the Jews, bearing circumcision in the spirit, aligning with the Jewish identity "which is in the heart." Yet, even prior to this, they took the prophets’ lives and even that of Immanuel Himself. Thus, "Simeon and Levi are brothers; weapons of violence are their swords," as they—a collective of the populace and priests—united to inflict harm upon the saints.

Yet now, those who have been silently struck down by sin are resurrected through the Gospel of our Lord, and the dead who have been afflicted by torturous death are revived by the blessed promise of the Son of God.

Through these words, Jacob indicates that it was not his blessing that they should murder Shechem and Hamor, individuals with whom they formed an agreement, shedding innocent blood in violation of a peace treaty and, gripped by cruelty as if in a frenzy, demolish the walls of a welcoming city.

The names of the patriarchs denote the tribes; from Simeon came the learned men, and from Levi emerged the high priests, who fulfilled their transgression through the suffering of the Lord, embodying the complete measure of their father's malice (Matthew 23:32). They convened a council against the Lord Jesus with intentions to end His life, as stated in Isaiah: "Woe to their souls! For they gathered a wicked council against themselves, saying, Let us bind the righteous man, for he is of no use to us" (Isaiah 3:9-10). They did away with the prophets and apostles who heralded the arrival of the Lord of salvation and proclaimed the magnificence of His suffering and Resurrection. In their desire, plagued by a pursuit of earthly and shameful desires, shunning divine involvement, purity of heart, clarity of thought, scorn for riches, and the gifts of grace, they inflicted wounds upon the bullock (Genesis 49:6). Indeed, this is to Him who provides strength and sustenance, who brings joy to the destitute, for, as Scripture states, "He hath exalted the horn of His people" (Psalms 148:14), which has enabled them to vanquish their foes, and thus He is worthy of receiving a heavenly crown.