Here, 1. Hamor and Shechem gave consent themselves to be circumcised, Gen 34:18, Gen 34:19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it, which made them the more desirous to incorporate with the family of Jacob, Zac 8:23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent (Gen 34:23), Shall not their cattle and their substance be ours? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle: yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family only in hopes of interesting themselves thereby in the riches of that family. Thus there are many with whom gain is godliness, and who are more governed and influenced by their secular interest than by any principle of their religion.

Every male was circumcised - These simple people must have had very great affection for their chief and his son, or have been under the influence of the most passive obedience, to have come so readily into this measure, and to have submitted to this rite. But the petty princes in Asiatic countries have ever been absolute and despotic, their subjects paying them the most prompt and blind obedience. I shall give a few examples from Mr. Richardson's Dissertations -

"Abu Thaher, chief of the Carmathians, about the year nine hundred and thirty, ravaged the territory of Mecca, defiled the temple, and destroyed nearly 40,000 people. With only 500 horse he went to lay siege to Bagdad: the caliph's general, at the head of 30,000 men, marched out to seize him, but before he attacked him he sent an officer to summon him to surrender. 'How many men has the caliph's general?' said Abu Thaher. 'Thirty thousand,' replied the officer. 'Among them all,' says the Carmathian chief, 'has he got three like mine?' Then, ordering his followers to approach, he commanded one to stab himself, another to throw himself from a precipice, and a third to plunge into the Tigris; all three instantly obeyed, and perished. Then turning to the officer, he said, 'He who has such troops needs not value the number of his enemies!'

"Hassan Sabat, one of those petty princes formerly known in Asia and Europe by the title Sheekh-ul-jibel, or old man of the mountain, being required by an ambassador to do homage to his master, the Sultan Malekshah Jelaleddin, without giving any answer, ordered one of his attendants to poniard himself, and another to leap from the battlements of the tower; and he was instantly obeyed! Then turning to the ambassador, he said, 'Seventy thousand are thus attentive to my commands. Let this be my answer. On a principle of this kind we may account for the prompt obedience of the people of Hamor.

And it came to pass on the third day, when they were sore,.... Or in "pain" (k), when their pains were strong upon them, as the Targum of Onkelos; or when they were weak through the pain of circumcision, as the Targum of Jonathan; for it seems that the pain of circumcision was more intense on the third day (l), and the part the more inflamed, and the person more feverish, and which is observed by physicians of other wounds; and therefore Hippocrates (m) advised not to meddle with wounds on the third or fourth days, or do anything that might irritate them, for on those days they were apt to rankle or be inflamed, and bring on fevers; and in this case, not only the wound was sore in itself and distressing, but being in such a part of the body, motion must give great uneasiness: nor could persons in such circumstances easily arise and walk, and go forth to defend themselves; and of this Jacob's sons availed themselves: so

that two of the sons of Jacob, Simeon and Levi, Dinah's brethren; by the mother's side as well as the father's, being Leah's children, and so most provoked at this indignity and abuse of their sister:

took each man his sword, and came upon the city boldly; not fearing the inhabitants of it, and their rising up against them to defend themselves, knowing in what circumstances they were: or "upon the city that dwelt securely"; as the Targums of Onkelos and Jonathan; for the men of the city had no suspicion of any such attempt that would be made upon them, and therefore were quite easy and secure, not expecting nor fearing anything of this kind:

and slew all the males; the males that were grown up, for the little ones are after said to be carried captive, Gen 34:29; Josephus (n) takes no notice of this circumstance of their being circumcised, but represents them as surprised in the night of their festival, overcharged with feasting, and their watch asleep, who were first killed. Though only two of Jacob's sons were mentioned, they might be assisted by the rest; at least, no doubt, they were attended with servants, who were aiding: in accomplishing this cruel and bloody attempt.

(k) "dolore affecti", Pagninus, Schmidt, "essent in dolore", Junius & Tremellius, Piscator, Drusius. (l) Pirke Eliezer, c. 29. (m) De fracturis, sect. 33. apud Scheuchzer. Physica Sacra, vol. 1. p. 93. (n) Antiqu. l. 1. c. 21. sect. 1.

Hamor and Shechem . . . came unto the gate of their city--That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.