Commentary - Genesis 49:5-7

Bird's-eye view

In this section of Jacob's final prophetic address to his sons, the patriarch turns his attention to his second and third born, Simeon and Levi. What they receive is not a blessing but a blistering curse, rooted in their shared history of violence. Speaking under the inspiration of the Holy Spirit, Jacob functions as a prophet and federal head, diagnosing the character of these two sons and pronouncing the covenantal consequences that will follow for their descendants. The central event looming over this passage is the treacherous massacre of the Shechemites recorded in Genesis 34. Jacob condemns not their desire for justice for their sister Dinah, but the nature of their response: a cruel, self-willed, and disproportionate rage that brought disgrace upon God's people. The prophecy concludes with a sentence that fits the crime: because they were brothers united in sinful conspiracy, their tribes will be divided and scattered within Israel. This curse would see Simeon's tribe dwindle and be absorbed into Judah, but in a stunning display of redemptive grace, God would later transform Levi's scattering into the blessed privilege of the priesthood.

This passage is a potent lesson on the nature of righteous versus sinful anger. It establishes the principle of corporate solidarity, where the character and sins of the fathers have tangible consequences for future generations. And most gloriously, it provides a powerful Old Testament foreshadowing of the gospel, demonstrating how God can take a curse born of sin and, through a subsequent act of faithfulness, transform it into a central blessing for His covenant people.

Outline

Context In Genesis

Genesis 49 is the final testament of Jacob. As he nears death, he gathers his twelve sons to tell them what will befall them "in the last days" (Gen 49:1). This is not just a father's sentimental farewell; it is a foundational moment in redemptive history. Jacob, as the bearer of the covenant promise, is speaking prophetically, outlining the future character and destiny of the twelve tribes of Israel. This section concerning Simeon and Levi comes directly after the disqualification of the firstborn, Reuben, for his sexual sin (Gen 49:3-4). Having dealt with the failures of his first three sons, Jacob is clearing the way for the glorious prophecy concerning Judah, the royal line through whom the Messiah will come (Gen 49:8-12). The curse on Simeon and Levi serves as a dark backdrop that highlights the grace and destiny appointed to Judah, demonstrating that the covenant blessing is not a matter of birth order but of divine, sovereign election.

Key Issues

Brothers in Cruelty

When Jacob says Simeon and Levi are "brothers," he is saying far more than the obvious biological fact. The Hebrew points to a deep kinship, a brotherhood of character. They are two peas in a pod, and the pod is filled with violence. This is a brotherhood in sin. Their swords, which ought to have been instruments for the defense of God's people, have become tools of wanton cruelty. The background, of course, is the incident at Shechem. After their sister Dinah was defiled, they feigned a covenantal agreement through circumcision and then used the Shechemites' incapacitation to slaughter every male in the city. Their action was not righteous zeal; it was treacherous, excessive, and brought reproach on the name of God among the Canaanites. Jacob, speaking by the Spirit, is now rendering the official, covenantal verdict on that act. He is condemning a spirit of vengeance that cloaks itself in the garb of justice but is driven by pride and cruelty.

Verse by Verse Commentary

5 “Simeon and Levi are brothers; Their swords are implements of violence.

The prophecy begins with a blunt and damning character assessment. They are brothers, yes, but their brotherhood is defined by their shared sin. They are partners in crime. The word for violence here is hamas, a term that carries the sense of injustice, cruelty, and wrongdoing. This is the same word used to describe the world in Noah's day that prompted the flood (Gen 6:11). Jacob is saying that the spirit of the pre-flood world is alive and well in his own sons. Their weapons are not for defense or for executing just judgment, but are instruments of raw, sinful violence. This is a foundational statement about their shared character, which will have consequences for their descendants.

6 Let my soul not enter into their council; Let not my glory be united with their assembly; Because in their anger they killed men, And in their self-will they hamstrung oxen.

Here Jacob, as the patriarch, formally separates himself and his honor from their wicked conspiracy. "My soul" and "my glory" are parallel terms for his very being, his person. He is saying, "I had no part in their secret plot, and I want no association with their cabal." This is a righteous man refusing to give consent or approval to wickedness. He then states the reason for this dissociation, referring back to the events of Genesis 34. First, "in their anger they killed men." This was not a battle; it was a massacre, fueled by a rage that was out of all proportion to the initial offense. Second, "in their self-will they hamstrung oxen." This detail adds another layer to their sin. Hamstringing an ox is the act of cutting its leg tendons, rendering it useless. It is an act of spiteful, wanton destruction. They weren't taking the animals for plunder; they were destroying them for the sheer, cruel pleasure of it. This reveals the nature of their will: it was not submitted to God, but was a law unto itself.

7 Cursed be their anger, for it is strong; And their wrath, for it is cruel. I will divide them amongst Jacob, And scatter them in Israel.

This is the climax of the prophecy. Jacob does not curse his sons directly, but rather he curses the sinful passion that drives them. He curses their anger. This is a crucial distinction. The problem is the nature of their wrath; it is strong, meaning fierce and arrogant, and it is cruel, meaning hard and unrelenting. This is not the righteous anger of God, but the demonic anger of man. The sentence that follows is a perfect example of divine, poetic justice. The punishment fits the crime. Because these two brothers were united together in a sinful band, the Lord, through Jacob, declares that their descendants will be divided and scattered. They will not receive a single, cohesive tribal allotment of land like their brothers. This prophecy was fulfilled with precision. The tribe of Simeon received a territory that was wholly within the allotment of Judah (Josh 19:1), and they were eventually absorbed and lost their distinct tribal identity. The tribe of Levi received no territorial inheritance at all (Josh 13:33), and were scattered in cities throughout all the other tribes.

Application

The first and most obvious application is a warning against the kind of anger that Jacob curses here. There is a righteous anger, which is anger at sin and injustice, an anger that reflects the holiness of God. But there is also a sinful anger, which is rooted in pride, personal offense, and a cruel desire for vengeance. This is the anger of Simeon and Levi. It is strong, fierce, and self-willed. As Christians, we are commanded to put away all such bitterness, wrath, and anger (Eph 4:31). When we harbor this kind of anger, we invite a curse into our lives, our families, and our churches. It divides what ought to be united and scatters what ought to be gathered.

But the story does not end with the curse. In one of the most beautiful pictures of redemption in the Old Testament, God transforms Levi's scattering into a great blessing. After the sin of the golden calf, the tribe of Levi alone rallied to the Lord's side and executed judgment on the idolaters (Ex 32:26-29). For this act of righteous zeal, God set them apart as His priests. Their curse of being scattered was transformed into the privilege of ministering to God's people in every corner of the land, teaching them the law and offering sacrifices. The curse remained, but its nature was transfigured by grace. This is what God does for us in Christ. He takes the curse of our sin, which should scatter us and divide us from His presence forever, and through the cross, He transforms it. He gathers us to Himself and then scatters us into the world, not as a punishment, but as a priestly people, a royal priesthood, to proclaim His praises to the nations. Our scattering becomes our mission.