Genesis 36:2–25

The section called "The generations of Esau" runs from Genesis 36:1 to Genesis 37:1. As with Ishmael and Isaac, Scripture puts the rejected line first and treats it briefly. It does not follow the dates in that line. The chosen line comes second, with enough dates for us to follow the passing years. This foreshadows a principle of God's ways that is stated so clearly: "He does away with the first in order to establish the second" (Heb. 10:9).

Esau formed the closest possible connection, marriage, with two Hittite women. He brushed aside the thought of taking a wife from their own relatives. He tied himself to the people of the land, whose wickedness was mounting until judgment fell on them three or four hundred years later. He had already despised the birthright. Now he despised a restriction backed by God's own authority. The call of God meant nothing to him.

After the announcement of Esau's descendants, we notice that he married wives who were Canaanites, Hittites and Hivites — bitter enemies of God's people. We see too that he lived in Mount Seir. That land was cursed later, and the curse would remain on it even in millennial days, when the wilderness will blossom like the rose. It illustrates the flesh, which cannot be improved even under the very best influence.

In the earlier account, Genesis 26:34 and 28:9, the names of Esau's wives differ from those given in Genesis 36:2-3. The women may have had two names, or another name may have been given them at their marriage. It seems likely that Bashemath, daughter of Elon, is the same as Adah, daughter of Elon. Bashemath, daughter of Ishmael, is likely the same as Mahalath, daughter of Ishmael. Judith, daughter of Beeri, may be the same as Oholibamah, daughter of Anah, if Beeri is her father's name and Anah her mother's.

Historians say the writer of Genesis made a mistake by mixing up the names! We suggest the revised name had deliberate meaning. In God's eyes there was no difference between Ishmael's daughter and the daughter of Canaan. So in the record she was given a name of Canaan. In his second choice Esau came near the right line, but stopped short of God's mind for the descendants of Abraham, the friend of God.

One of the wives of Esau. She was the daughter of Elon the Hittite, and so "a daughter of Canaan." She bore Esau his firstborn son Eliphaz, who became the father of seven of the chiefs of Edom.

The Edomite interrupts the course of God's dealings. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find power developing fast in Esau's family. They were all great people, to be sure — this chief and that chief, right to the end of the chapter. Kings, we are told, even reigned before there were any in Israel. I have no doubt this is given to us to mark how quickly what is not of God shoots up. Growth according to God is slower, but it is more lasting.

From the start, God commanded the nation of Israel to keep His way carefully in the matter of marriage. They were on no account to give their daughters to the sons of the Canaanites. They were not to take the Canaanites' daughters for their sons (Deut. 7:3). If they did, it would cost them being owned by the Lord any longer (Joshua 23). In keeping with this, Solomon's days of turning from God are marked by disobedience in this very thing (1 Kings 11). Afterwards, no real recovery to God could be accepted without a return to this principle in their marriages (Ezra 10; Neh. 10).

One of the wives of Esau, the daughter of Ishmael and the mother of Reuel, Genesis 36:3-4. In the earlier narrative, Genesis 26:34 and Genesis 28:9, the names of Esau's wives differ from those given in Genesis 36:2-3. The women may have had two names, or someone may have given them another name at their marriage. It seems likely that Basemath, daughter of Ishmael, is the same person as Mahalath, daughter of Ishmael.

Later, in the genealogy of Esau, the Spirit of God says that Esau took Basemath, Ishmael's daughter, as a wife. Historians say the writer of Genesis made a mistake in mixing the names. We suggest the revised name had deliberate significance. In God's eyes there was no difference between Ishmael's daughter and the daughter of Canaan. So the record gives her a name of Canaan. She was a sorrow by name, and no less a sorrow in nature and practice, to his parents and to God.

Eldest son of Ishmael and one of the chiefs of the Ishmaelites. Isaiah 60:7 names the rams of Nebaioth, with the flocks of Kedar his brother, as serving the prosperity of Israel in the future day of blessing.

Scripture tells us in Genesis 28:6-9 how Esau copied his brother as far as appearance went, because his Canaanite wives displeased his father. But God was not in his thoughts, and his imitation fell far short. Besides his Hittite wives he took a daughter of Ishmael as wife — the child of the slave woman, cast out from Abraham's house. There was no faith, only a natural and useless effort after better ways.

He seems to have thought his parents would be happier if he added another wife, as long as she had some link to Abraham! So he took the daughter of Ishmael, the son of the slave woman. This is of course the foolish reasoning of the flesh. He knew his father had only one wife. How could a son with three wives please him?

It is a sign of the times that so little is thought of the character of a man's associations. In truth, nothing gives us our character so much. To say of Enoch, or of Noah, that "he walked with God" describes the man fully in the fewest words. If a man freely joins himself to God's enemies, can he truly want a walk like that?

At first reading, this account of Esau's descendants might seem like a stray fragment. Someone could just as well have placed it a few chapters earlier, or a few later, than where it now stands. But you cannot move a chapter or a word without spoiling the perfection of God's word. There is divine wisdom in placing it just where it is.

The Edomite interrupts the course of God's dealings. We see at once what remarkable maturity there was here. It is always so — first the natural, then the spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — chief after chief, right to the end of the chapter. Kings reigned among them before Israel had any king at all. Growth according to God is slower, but then it is more permanent.

One of the wives of Esau, the daughter of Ishmael and the mother of Reuel. Gen. 36:3-4. In the earlier account, Gen. 26:34; Gen. 28:9, the names of Esau's wives differ from those given in Gen. 36:2-3. The women may have had two names, or they may have received another name at their marriage. It seems likely that Bashemath, daughter of Elon, is the same as ADAH, daughter of Elon. And Bashemath, daughter of Ishmael, is likely the same as MAHALATH, daughter of Ishmael.

After the record of Esau's generations, we notice that he married wives who were Canaanites, Hittites and Hivites. They were bitter enemies of God's people. We see, too, that he lived in Mount Seir. That land was cursed later, and the curse would remain even in the millennial days to come, when the wilderness will blossom like the rose. It is an illustration of the flesh, which, under the very best influence, cannot be improved.

Still, it teaches us something. What is natural comes into power first, and what is spiritual comes after. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and within it, and are even severely oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir. The descendants of Edom soon claim the rank of chiefs: "These are the chiefs of the sons of Esau. The sons of Eliphaz the firstborn of Esau."

Edom became the treacherous enemy of the people of Israel. Read Obadiah, verses 8-16. From the concubine of Eliphaz was born Amalek, one of the terrible enemies of Israel, with whom there was to be continual warfare (Exodus 17:8-14).

Agag was the title of the kings of Amalek, probably a general title, as Pharaoh was for the king of Egypt. (1 Sam. 15:9, 32; Num. 24:7) So Haman came from this royal line. Amalek, the people of Haman, descended from Esau through Eliphaz: he was first a chief, and then became the people of Edom. (Gen. 36:12, 16)

The chapter shows us that Esau prospered in earthly things, so his father's blessing came true for him (27:39-40). He held his own territory and became quite independent of Jacob. His descendants multiplied and became chiefs and men of note. They became not only "chiefs" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power the children of this world have always come first, ahead of the children of God.

At first reading, this account of Esau's generation might seem like a disconnected fragment, which could just as well have been inserted a few chapters earlier, or a few later, as where it now stands. But neither chapter nor word can be displaced without spoiling the perfectness of God's word. There is divine wisdom in placing it just where it is.

Verse 6 tells us that he took his wives, family, and all his possessions, leaving the land of Canaan, going "from the face of his brother Jacob." The man "after the flesh" cannot dwell together with the one who is chosen by God.

The next chapter follows with a long list of Esau's generations, ripening early into dukes and kings. The world must have its day. Yet through it all a significant sign appears that God's purpose is being fulfilled — the purpose "which is not of works, but of Him that calls."

One of the wives of Esau: she was the daughter of Anah, daughter of Zibeon the Hivite. She bore to Esau "duke Jeush, duke Jalam, duke Korah."

Following the announcement of Esau's generations, we notice who he married. His wives were Canaanites, Hittites, Hivites — enemies of God's people who would never make peace. We see, too, that he lived in Mount Seir. That land was cursed later on, and the curse would stay on it even in the coming thousand-year reign, when the wilderness will blossom like the rose. It is a picture of the flesh, which no influence, however good, can improve.

We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, right to the end of the chapter. Kings even reigned among them, we are told, before Israel had a king at all. I have no doubt this stands as an important sign of how fast what is not of God shoots up. Growth according to God is slower, but it is more lasting.

The world that has turned away from God establishes itself in power, while the heirs of promise are still poor pilgrims on the earth.

The long list of names is therefore meant to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

In verse 6 we read that Esau went into the country away from the face of his brother Jacob. In the end it came to a clear and complete separation between Esau and Jacob. Jacob lived in the land where his father was a stranger. And Edom became the treacherous enemy of the people of Israel.

The man "after the flesh" cannot live together with the one God has chosen… Esau's family shows the usual history of the flesh, which always exalts itself. So the long list of names is there to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

Then follows a long list of Esau's generations, ripening too early into chiefs and kings. The world must have its day. Yet in the middle of it all we see a significant sign that God is fulfilling His purpose — the purpose that is "not because of works but because of him who calls." For we read that Esau "went into a land away from his brother Jacob."

But Jacob was "a quiet man," a man of the tent. He took after his fathers. Like Abraham and Isaac, he was a stranger here, living on the surface of the earth for a time, with his eye on the promise. Esau's children were chiefs, settled in their own territories, enjoying their honours and wealth. Jacob's children had to wander from one nation to another. They had to suffer the hardships and wrongs of cruel Egypt, or to cross the trackless, wasted desert as pilgrims.

We see at once what remarkable maturity there was here. It is always so — first what is natural, afterwards what is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, of course — chief this and chief that, right to the end of the chapter. Even kings, we are told, reigned before there were any in Israel. I have no doubt this is given to us as an important sign of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more lasting.

Edom had harassed Israel greatly and shown an arrogant pride. Still the Lord would not give Edom's possession to Israel. He remembered His word: "I have given Mount Seir to Esau as a possession" (Gen. 32:3; 36:6-8; Josh. 24:4). They were, therefore, not to seek what the Lord had not given them. And this is obedience and a lesson of faith. What happy contentment there would be among God's people if this rule were followed.

The chapter shows us that Esau prospered in earthly things, so his father's blessing came true for him. He occupied his own territory and became fully independent of Jacob. His descendants multiplied, became chiefs, and were notorious.

Verse 6 tells us that he took his wives, family, and all his possessions. He left the land of Canaan, going "from the face of his brother Jacob." The man "after the flesh" cannot live together with the man God has chosen. Yet Esau (Edom) prospers and develops greatly in a material way.

In verse 6 we read that Esau went into the country from the face of his brother Jacob. It came at last to a pronounced and complete separation between Esau and Jacob. Jacob dwelt in the land in which his father was a stranger. And Edom became the treacherous foe to the people of Israel.

The world must have its day. Yet in the middle of it all comes a clear sign that God's purpose is being fulfilled — the purpose "which is not of works, but of Him who calls."

Esau leaves Canaan for Seir, and his descendants soon, as their names seem to show, live by their sword in this barren region. Two texts here have special meaning for us. First, Esau took all he had gained in the land of Canaan and went into the country away from his brother Jacob. Then the section closes with one short verse that speaks volumes to the ear that hears. It contrasts Jacob's portion with his brother's: "Jacob lived in the land of his father's sojournings, in the land of Canaan."

They might have wanted to take the plains of Moab or Mount Seir and the lands of Ammon. The Lord forbade them to do so. Disobedience would have been disastrous. Edom had harassed Israel badly and shown an arrogant pride. Even so, Jehovah would not give Edom's land to Israel. He remembered His word: "I have given Mount Seir to Esau as a possession." So they were not to seek what the Lord had not given them. And this is obedience and a lesson of faith. What happy contentment there would be among God's people, if this rule were followed.

The Edomite interrupts the course of the line of God's dealings. We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau... I have no doubt this is given to us as an important sign of how quickly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Esau was given this name because he craved Jacob's red stew, since Edom means red (Gen. 25:30; Gen. 36:1, 8, 19). But the name is more often used for his tribe and the territory they held... It is a very mountainous district with high peaks and deep valleys, but also with very fertile plains. It had been called Mount Seir. Gen. 36:8.

The chapter also shows clearly that Esau, Edom and Mount Seir are one and the same, when we find these names mentioned later in Scripture. Otherwise the many names here would mean little to us.

Verse 6 tells us that he took his wives, family, and all his possessions, left the land of Canaan, and went away from his brother Jacob. The man "after the flesh" cannot live together with the one whom God has chosen... The long list of names is meant to press on us that God has taken full account of the flesh and all it does, and finds it empty.

So Esau leaves the promise to him [Jacob], and goes to the place God hates — to his own portion.

Esau leaves Canaan for Seir, and his descendants soon live by their sword in this barren region — their names appear to show it... The section closes with one short verse that says a great deal to the ear that hears. It sets Jacob's portion against his brother's: "Jacob lived in the land of his father's sojournings, in the land of Canaan."

This chapter has its own important place: it sketches the earthly lot of Esau. Indirectly it also teaches us something. It shows what is natural coming into power first, and what is spiritual coming later. The family of promise stay shepherds and herdsmen. They wander here and there, outside the land and inside it, and are even badly oppressed. Meanwhile the generations of Edom rise quickly into importance, away from Canaan, in Mount Seir.

Esau prospered in earthly things, so his father's blessing came true for him (27:39-40). He held his own territory and became quite independent of Jacob. His descendants multiplied and became chiefs, well known to all. They not only became "dukes" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power the children of this world have always taken precedence over the children of God.

The Horites lived there first, and after them the descendants of Esau, and it took the name EDOM... The word of the Lord announced to the prophet that Mount Seir would be desolate for ever. Ezek. 35:2-15.

From the very beginning the Lord had a word, a dispute, with Edom, as He still has through His prophet: "Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert." Esau had no regard for sacred things. He sold his interest in the Lord for a bowl of stew... He set his heart on the present life, and knew very well how to turn what it offered into his own enjoyment.

A name given to Esau because he craved Jacob's red stew, since Edom means red (Genesis 25:30; 36:1, 8, 19). But the name is more often given to his tribe and the land they held. This stretched from the land of Moab southward to the Gulf of Akaba, about 100 miles in length. The region is very mountainous, with high peaks and deep valleys, but it also has rich plains. It had been called Mount Seir (Genesis 36:8). Bozrah and Sela were its chief cities.

The section titled "The generations of Esau" runs from the first verse of Genesis 36 to the first verse of Genesis 37. As with Ishmael and Isaac, the rejected line comes first here, and only briefly, and its record does not follow the order of time. The chosen line comes second, and with it enough dates to let us follow the passing of the years. This points forward to a clear principle of God's ways: "He does away with the first in order to establish the second" (Hebrews 10:9).

But there is another genealogy (Genesis 36), and its place here is striking. The Edomite interrupts the course of God's dealings. We see at once how mature things already were here. It is always so — first the natural, afterwards the spiritual. Even then we find a rapid development of power in Esau's family. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Kings, we are told, even reigned there before there were any in Israel. I have no doubt this stands as an important mark of how fast what is not of God shoots up. Growth according to God is slower, but it is more lasting.

Esau now leaves the promise to Jacob, and goes to the place God hates — to his own portion.

The chapter shows us that Esau prospered in earthly things, so his father's blessing came true for him (27:39-40). He held his own territory and became fully independent of Jacob. His descendants multiplied and became chiefs, and they were well known. They became not only "dukes" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power, the children of this world have always come out ahead of the children of God.

The man "after the flesh" cannot live alongside the one God has chosen... Esau's family shows the usual history of the flesh, always exalting itself. The long list of names is therefore meant to impress one fact on us. God has taken full account of the flesh and all its activities, and finds it only vanity.

The chapter also shows plainly that Esau, Edom and Mount Seir stand for the same line and the same land. That helps us when we meet these names later in Scripture. Otherwise the many names here may mean little to us.

But there is another genealogy (Gen. 36), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We see at once how fully grown this family already was. It is always so — first the natural, then the spiritual. Even then, power grew fast in the family of Esau. They were all great people, to be sure — chief this and chief that, to the end of the chapter. Kings even reigned among them before Israel had any king. I have no doubt this is given to us as an important mark of how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

One of the wives of Esau, daughter of Elon the Hittite, and so "a daughter of Canaan." She bore Esau his firstborn son Eliphaz. Eliphaz became the father of seven of the chiefs of Edom.

One of the wives of Esau, the daughter of Ishmael and the mother of Reuel. Gen. 36:3-4. In the earlier narrative, Gen. 26:34; Gen. 28:9, the names of Esau's wives differ from those given in Gen. 36:2-3. The women may have had two names, or they may have received another name at their marriage. Bashemath, daughter of Elon, is probably the same as ADAH, daughter of Elon. Bashemath, daughter of Ishmael, is probably the same as MAHALATH, daughter of Ishmael.

In verse 6 we read that Esau went into the country away from the face of his brother Jacob. In the end the separation between Esau and Jacob was open and complete. Jacob lived in the land in which his father was a stranger. And Edom became the treacherous foe of the people of Israel. Read Obadiah, verses 8-16. The concubine of Eliphaz bore Amalek, one of the terrible enemies of Israel. Israel would be at war with him again and again (Exodus 17:8-14).

The first friend is Eliphaz the Temanite. Teman is in Idumea. He may have been the son of Esau (Genesis 36:10-11). His name means "my God is fine gold." Teman was noted for its wisdom. "Is wisdom no more in Teman?" (Jeremiah 49:7).

He was a prosperous man; kings and chiefs sprang from him. He came from the man whom God called out of his country and his family, to be separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power.

Yet Esau (Edom) prospers and grows great in material things. His sons become "chiefs" (vv. 15-43) before Jacob's family reach such honour. Joseph in Egypt is the exception. We must remember that Joseph did not exalt himself. Pharaoh exalted him. Esau's family shows the usual story of the flesh, which always exalts itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

Here, in Genesis, we have only a list of names to tell us that this chief and that king once lived. Their power was short-lived and their greatness soon gone. The record dismisses them in a few words. "These are the generations of Esau."

The section called "The generations of Esau" runs from the first verse of Genesis 36 to the first verse of Genesis 37. As with Ishmael and Isaac, so here again. Scripture puts the rejected line first, but keeps it short, and does not follow its dates. The chosen line comes second, and then enough dates are given to let us follow the passing of the years. This foreshadows the principle of God's ways, stated so clearly: "He does away with the first in order to establish the second" (Heb. 10:9).

Here is another genealogy (Gen. 36), and its place in the story is telling. The Edomite line breaks into the course of God's dealings. We see at once how mature this family already was. It is always so — first the natural, afterwards the spiritual. Even then power grows fast in Esau's family. They were all great people, of course — chief this and chief that, right to the end of the chapter. Kings, we are told, even reigned there before there were any in Israel. I have no doubt Scripture gives us this to mark how fast what is not of God shoots up. Growth according to God is slower, but it is more permanent.

Son of Eliphaz, a son of Esau, and a chief of Edom; also his descendants and the district they lived in. It is linked four times with Edom and twice with Dedan, which places it in the south. Scripture speaks of its wisdom, and pronounces God's judgements on it. One of Job's friends was Eliphaz the Temanite.

Teman, spoken of here, was noted for the wisdom of its people. The name means "the right hand," which in Scripture means the south… Teman's wisdom is also a dependent wisdom, and it must be. But it is Edomite, not Israelite. So it is a dependence that belongs to the flesh. The Edomite has no faith in God to keep him steady, and no fixed points to reason from. He is born into a world where he must take much from others. He inherits the thoughts of men, and those thoughts can fail. They are often mistaken, sinful, and able to deceive. Yet men pride themselves on this godless wisdom. It often takes the name of science. But it chooses to ignore God, so it must stay ignorant of where all things come from and how they began.

Some have supposed, from facts that must be looked at in another place, that he was not a member of the tribe by right of birth. This seems to be confirmed by what is said here: he was given a portion among the children of Judah, according to the word of the Lord. Caleb seems to have been of Edomite stock. He was one of those believers from among the Gentiles. We find many prominent examples of them in the history of God's people. Of Caleb our Lord might have said what He said about the Roman centurion: "with no one in Israel have I found such faith."

Esau (Edom) prospers and grows rich in material things. His sons become "chiefs" before Jacob's family reach such honour… Esau's family shows the usual story of the flesh: it always lifts itself up. So the long list of names is there to impress one fact on us. God has taken full account of the flesh and all it does, and finds it only vanity.

Concubine of Eliphaz, son of Esau, and mother of Amalek. Genesis 36:12.

One of the wives of Esau, daughter of Elon the Hittite and so "a daughter of Canaan": she bore to Esau his firstborn son Eliphaz, who became the father of seven of the chiefs of Edom. Genesis 36:2, 4, 15, 16.

This chapter deals with the generations of Esau. Verse 6 tells us that Esau took his wives, family, and all his possessions and left the land of Canaan, going "from the face of his brother Jacob." The man "after the flesh" cannot live together with the one God has chosen. Yet Esau (Edom) prospers and grows in material things. His sons become chiefs (vv. 15-43) before Jacob's family reach such honour, except for Joseph in Egypt. So the long list of names is meant to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

Edom became the treacherous enemy of the people of Israel. From the concubine of Eliphaz came Amalek, one of the terrible enemies of Israel, and there was to be continual war with him (Exodus 17:8-14).

Amalek is the grandson of profane Esau, whose name Edom, earned by his actions, is almost identical with Adam. Amalek's own name has no settled meaning. It has been thought to be made up of am and laq, and so to mean "a people that licks up," or "exhausts." That would fit well enough, but Scripture points rather to a derivation from amal and laq, which would give us the thought of "labour that exhausts." … Amal is connected with the will or lust of the flesh, and Amalek may well be the offspring of the old man, Edom.

These names raise a difficulty. We read of Amalekites in Genesis 14:7, some hundred years before the birth of Amalek, the son of Eliphaz and grandson of Esau, Genesis 36:12. Does everything we read of the tribe after this refer to the descendants of Esau? Or did the older people merge with them? No one knows.

He was the grandson of Esau, who preferred a bowl of stew to the birthright. (See Genesis 36:12) He was the first who opposed Israel, after their baptism "in the cloud and in the sea." These facts fix his character very clearly; and besides these, we know that Saul was set aside from the kingdom of Israel because he failed to destroy Amalek. (1 Samuel 15) Further, we find that Haman is the last of the Amalekites mentioned anywhere in Scripture. He was hanged on a gallows because of his wicked attempt against the descendants of Israel. (See Esther) No Amalekite could enter the assembly of the Lord. And finally, in the chapter now before us, the Lord declares perpetual war with Amalek.

At first reading, this account of Esau's generation might seem like a disconnected fragment. It could just as well sit a few chapters earlier or a few later as where it now stands. But you cannot move a chapter or a word without spoiling the perfection of God's word. There is divine wisdom in placing it just where it is.

The world that has turned away from God establishes itself in power, while the heirs of promise are still poor pilgrims on the earth. This last is a distinct point of revelation.

The Edomite interrupts the course of God's dealings. We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Even kings, we are told, reigned before there were any in Israel. I have no doubt this is given to us as an important sign of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more lasting.

As a postscript to the life of Jacob, we have the contrast of Esau. He rises to prominence and earthly greatness, while his brother is still only a pilgrim, living in tents. All this is deeply significant. We are living now in man's day. So we need not be surprised when the world gives the flesh and its works a place and importance far above the lowly pilgrim testimony of the people of God.

And what a fruitful line came from the wicked Esau! The Hebrew names tell the story of their expansion, their wickedness and power. What was not of God developed rapidly, as it does now in the earth.

Son of Reuel, a son of Esau, and one of the chiefs of Edom. Gen. 36:13, 17; 1 Chr. 1:37.

Later the Spirit of God, giving the genealogy of Esau (Gen. 36:3), said that he took Bashemath, Ishmael's daughter, for a wife. Historians say the writer of Genesis made a mistake in mixing the names! We suggest the revised name had deliberate significance. In the eyes of God there was no difference between Ishmael's daughter and a daughter of Canaan. So in the record she carries a name from Canaan... In his second choice Esau came near to the right line. But he stopped short of the mind of God for the descendants of Abraham, the friend of God. How often Christians form close ties with people who outwardly carry the Christian name. Yet they prove to be no different from the world.

Violence seems to have marked them, for not one king was followed by his son... In Esau's descendants we see what has marked the world: rival factions fighting for power, where of course the strongest arm wins. God lets the world show itself and its power — or rather its lack of power — first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King remains for ever.

A Hivite, father of Anah and grandfather of Oholibamah, a wife of Esau. Genesis 36:2, 14.

In the earlier narrative, Genesis 26:34 and Genesis 28:9, the names of Esau's wives differ from those given in Genesis 36:2-3. The women may have had two names, or they may have received another name at their marriage. Judith, daughter of Beeri, may be the same as Oholibamah, daughter of Anah, if Beeri is her father's name and Anah her mother's.

After the record of Esau's generations we notice that he married wives who were Canaanites, Hittites and Hivites — sworn enemies of God's people. We see, too, that he lived in Mount Seir, a land later cursed. The curse would remain on it even in the days of Christ's reign, when the wilderness will blossom like the rose. It is an illustration of the flesh, which, under the very best influence, is incapable of improvement.

Oholibamah — Tent of the high place.

It has its own important place: it sketches Esau's lot on earth. Indirectly, though, it teaches us something. What is natural comes into power first, and what is spiritual comes afterwards. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and within it, and are even badly oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir. The descendants of Edom soon claim the distinction of chiefs.

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called. In modern language these would probably answer to the sheikhs of their tribes. Later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel.

Yet Esau (Edom) prospers and develops greatly in a material way, his sons becoming "dukes" before Jacob's family attain such honour (except for Joseph in Egypt). We must remember that Joseph did not exalt himself; Pharaoh exalted him. Esau's family, though, illustrates the common history of the flesh always exalting itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

At first reading, this account of Esau's generation might seem like a disconnected fragment. It could sit a few chapters earlier, or a few later, just as well as where it now stands. But neither chapter nor word can be moved without spoiling the perfection of God's word. There is divine wisdom in placing it just where it is.

The apostate world establishes itself in power, while the heirs of promise are still poor pilgrims upon the earth.

But there is another genealogy (Gen. 36), and strikingly introduced in this place. The Edomite interrupts the course of God's dealings. We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Even kings, we are told, reigned there before Israel had any. I have no doubt this is given to us as an important mark of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The chapter shows us that Esau prospered in earthly things, so that his father's blessing was fulfilled to him (27:39-40). He occupied his own territory, became quite independent of Jacob, and his descendants multiplied and became chiefs and well known. They became not only "dukes" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power the children of this world have always taken precedence over the children of God.

Son of Eliphaz, a son of Esau, and a duke of Edom; also his descendants and the district they lived in. It is four times connected with Edom, and twice with Dedan: this places it in the south. Scripture speaks of its wisdom, and God pronounces judgements on it. One of Job's friends was Eliphaz the Temanite.

The last in this series of judgments will fall in Edom, the land of Esau (Teman being Eliphaz's eldest son, Genesis 36:15), because of Edom's undying hatred of Israel.

The man "after the flesh" cannot live together with the one whom God has chosen. Yet Esau (Edom) prospers and grows great in material things. His sons become "dukes" (vv. 15-43) before Jacob's family reach such honour — except for Joseph in Egypt. We must remember that Joseph did not exalt himself; Pharaoh exalted him. Esau's family shows the usual history of the flesh, which always exalts itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

All the prophets who have spoken of Edom give that people the same character. They find in Edom the same causes of God's controversy with them. Profaneness, pride, hatred of Israel — these are Edom's common marks. The world was Esau's portion, while Israel was still a stranger and a pilgrim. His children had their dukedoms. They were kings too, and they had their cities. They were settled, like eagles nesting in the clefts of the rocks. All this time Jacob's children were still homeless wanderers in lands that were not theirs, or in barren deserts.

While a remnant of the other nations will come in for blessing in a future day, Edom will not. Let us take the moral of it to heart, for we may easily fall into the same spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them. Daniel and other godly men confessed those sins as their own. But the spirit of the Edomite is bitter hatred against people who, whatever their failures, are still the people of God.

Jacob has nothing to do with the chapter. It has its own important place of sketching the earthly lot of Esau. Yet it still teaches us something, though not directly. What is natural comes into power first, and what is spiritual comes afterwards. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and within it, and even suffer harsh oppression. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir.

The children of Esau had "dukes" in plenty, giving us an early example of what we find so often in Scripture and in our own experience — that the man who loves the world and ignores God goes ahead in the world beyond the man who fears God.

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called. In modern language these would probably answer to the sheikhs of their tribes. Later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel.

Pharaoh represents the hindrance to Israel's rescue out of Egypt. Amalek represents the hindrance to their walk with God through the wilderness. Amalek stands before us as the type of the flesh. He was the grandson of Esau, who preferred a bowl of stew to the birthright. He was the first to oppose Israel after their baptism "in the cloud and in the sea." These facts fix his character clearly. Besides these, we know that Saul lost the kingdom of Israel because he failed to destroy Amalek. Further, Haman is the last of the Amalekites we find any notice of in Scripture. He was hanged on a gallows because of his wicked attempt against the descendants of Israel.

Agag was the title of the kings of Amalek, probably a general title, like the title of Pharaoh, king of Egypt. So Haman came from this royal race. Amalek, Haman's people, descended from Esau through Eliphaz: he was first a chief, and then became the people of Edom.

Here, in Genesis, we have only a list of names to tell us that this chief and that king once lived. Their power was short-lived, their greatness faded, and they are quickly dismissed. "These are the generations of Esau."

Esau (Edom) prospers and grows great in material things. His sons become "dukes" before Jacob's family reach such honour — except for Joseph in Egypt. We must remember that Joseph did not exalt himself. Pharaoh exalted him. Esau's family, though, shows the common history of the flesh, which always exalts itself. So the long list of names is meant to impress one fact on us. God has taken full account of the flesh and all its activities, and has found it only vanity.

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called. In today's language these would probably be the sheiks of their tribes. Then later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel.

I suspect that Israel's time in the wilderness was about the point of change from Edom having simply dukes to having kings. In Exodus 15 we hear of the dukes of Edom being dismayed. But in Numbers 21 we read of the king of Edom, who would not let the children of Israel pass through his land.

It teaches us something indirectly: what is natural comes into power first, and what is spiritual comes afterwards. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and inside it, and are even badly oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir.

As with Ishmael and Isaac, so here again Scripture mentions the rejected line first, and only briefly. It does not follow the order of dates for that line. The chosen line comes second, and Scripture then gives us enough dates to follow the passing of the years. This foreshadows the fact stated so clearly as a principle of God's ways: "He does away with the first in order to establish the second" (Hebrews 10:9).

One of the wives of Esau, the daughter of Ishmael and the mother of Reuel (Genesis 36:3-4). In the earlier narrative, Genesis 26:34 and Genesis 28:9, the names of Esau's wives differ from those given in Genesis 36:2-3. The women may have had two names, or another name may have been given them at marriage.

Here, in Genesis, we have only a list of names to tell us that this chief and that king once lived. Their power was short-lived, their greatness soon gone, and they are briefly dismissed. "These are the generations of Esau." But when the Holy Spirit speaks of the "generations of Jacob," He has only one Man in view, and ten chapters follow, giving the history that pictures Him.

Trace the history of Edom through the Bible and you always find the same features. You see them in the refusal to let Israel pass through the desert, in Doeg, and in the Herods. In every case it is the profane and coarse worldly element, together with opposition to God. Mount Seir is the stronghold of the flesh, the fortress of godless man. But Edom would be pulled down from his high nest (see Obadiah), and in the end driven from his perch and brought low. And so all proud thoughts and grand strongholds of the flesh will be laid in the dust!

One of the wives of Esau: she was the daughter of Anah, daughter of Zibeon the Hivite. She bore to Esau "duke Jeush, duke Jaalam, duke Korah."

After the record of Esau's descendants we notice that he married wives who were Canaanites, Hittites, Hivites — bitter enemies of God's people. We see, too, that he lived in Mount Seir, a land later cursed. The curse would stay on it even in the days of the coming thousand-year kingdom, when the desert will blossom like the rose. It is a picture of the flesh, which cannot be improved even under the very best influence.

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called. In modern language these would probably be the sheiks of their tribes. Then later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel... They had dukes and even kings flourishing among them when the children of Israel as a whole were obscure and unsettled.

We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. I have no doubt that this is given to us as an important mark of how quickly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and inside it, and are even badly oppressed. Meanwhile the generations of Edom rise quickly into importance, away from Canaan, in Mount Seir.

Esau (Edom) prospers and grows great in material things. His sons become "dukes" before Jacob's family reach such honour (except for Joseph in Egypt). Remember that Joseph did not exalt himself; Pharaoh exalted him. But Esau's family illustrates the common history of the flesh always exalting itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

At first reading, this account of Esau's descendants might look like a disconnected fragment. It could just as well have stood a few chapters earlier, or a few later, as where it now stands. But you cannot move a chapter or a word without spoiling the perfection of God's word. There is divine wisdom in placing it just where it is.

Jacob, at several points in his career, illustrates the history of the nation. Then comes Joseph, who in his turn foreshadowed the Messiah. So, just as the kings and dukes of Edom appear between this picture in Jacob and the appearance of Joseph, the Gentile appears in rule and power before the Lord Jesus is presented to the Jew... Here, in Genesis, we have only a list of names to tell us that this duke and that king once lived. Their power was short-lived, their greatness soon faded, and they are quickly dismissed.

This name was given to Esau because he craved Jacob's red stew. Edom means red. But the name is more usually given to his tribe and the land they held. It had been called Mount Seir.

In despising his birthright, Esau shows himself to be profane. Jacob values it, but seeks it in crooked ways. Esau now appears openly as Edom — that is, Adam, only a little changed on the surface, and not in heart.

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called. In modern language these would probably answer to the sheikhs of their tribes. Then later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel.

Indirectly it is instructive, since it shows what is natural coming into power first, and what is spiritual coming afterwards. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and within it, and are even badly oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir. The descendants of Edom soon claim the distinction of chiefs.

The children of Esau had "dukes" in plenty. This gives us an early example of something we find often in Scripture and in our own experience. The man who loves the world and ignores God gets ahead in the world, further than the man who fears God.

Esau prospers and grows great in material ways. His sons become "dukes" before Jacob's family reach such honour — except for Joseph in Egypt. Remember that Joseph did not exalt himself; Pharaoh exalted him. But Esau's family illustrates the common history of the flesh always exalting itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

Scripture insists that Esau is Edom, that he is the father of the Edomites. His sons are dukes, and before Israel had a king they had kings. Look at the pride and pomp of dukes and kings, the alliances with God's enemies, and the whole scene with no mark of God on it. We cannot help recognising the line of the flesh, and we see a picture of the headship of Adam.

It was so with Ishmael and Isaac, and it is so again here. Scripture mentions the rejected line first, but briefly, and does not follow its dates. The chosen line comes second, and then we get enough dates to follow the passing of the years. This foreshadows a principle of God's ways, stated clearly elsewhere: "He does away with the first in order to establish the second" (Hebrews 10:9).

At first reading, this account of Esau's family might seem like a disconnected fragment. It could just as well sit a few chapters earlier or later than where it now stands. But no chapter and no word can be moved without spoiling the perfection of God's word. There is divine wisdom in placing it just where it is.

Descendants of Seir, and the original inhabitants of Mount Seir. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of dwellings cut out of the rock. There are traces of the same throughout the region of Edom.

Esau was a descendant of Abraham. God called Abraham out from his relatives and his country, to be separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power. This may be the reason why the sons of Seir are so abruptly brought in. Seir was a Horite who lived in the land, and as a chief he may have given his name to Mount Seir. The children of Esau dispossessed the Horites. "By your sword you shall live," said Isaac to his firstborn, and Esau's line became the dominant race. Yet soon the two families were blended in Eliphaz, son of Esau, and Timna, daughter of Seir… What could come of such a connection but Amalek, the bitter and first enemy of Israel in the wilderness?

But there is another genealogy (Genesis 36), and it is strikingly introduced in this place. The Edomite interrupts the course of God's dealings. We see at once what remarkable maturity there was here. It is always so — first what is natural, afterwards what is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Even kings, we are told, reigned there before there were any in Israel. I have no doubt this is given to us as an important sign of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The world that has turned away from God sets itself up in power, while the heirs of promise are still poor pilgrims on the earth. This last point is something God distinctly reveals.

They not only became "dukes" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power the children of this world have always taken precedence over the children of God.

Seir rose to power in the earth, and the Horites had their chiefs. Esau joined himself to them, and after a time his descendants rose to what looked like greater power, for kings are named among his descendants. Violence seems to have marked them, for not one king was followed by his son… This change in the form of authority is not unknown in our day. It shows a characteristic element — we might say flaw — in human power: its instability… God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. The Edomite kings are gone, but God's King remains forever.

Descendants of Seir, and original inhabitants of Mount Seir. They were destroyed by the children of Esau. Genesis 14:6; Genesis 36:20-21, 29; Deuteronomy 2:12, 22. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of dwellings cut into the rock, and there are traces of the same throughout the region of Edom.

He was a descendant of the man who was called out from his family and country, to be separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power. This may be the reason why the sons of Seir are brought in so suddenly (see Genesis 14:6; 36:6-20; Deuteronomy 2:12-22). Seir was a Horite who lived in the land, and as a chief may have given his name to Mount Seir. The children of Esau drove the Horites out.

Seir rose to power in the earth, just as Nimrod did, and the Horites had their chiefs. Esau joined himself to them, and in time his descendants seem to have risen to greater power, for kings are named among them.

Others, too, posed as grandees — the sons of Seir the Horite, or cave-dweller, the inhabitant of the land, summarised in verses 29, 30.

The Edomite interrupts the course of the line of God's dealings. We see at once what remarkable maturity there was here. It is always so — first what is natural, afterwards what is spiritual. Even then we find a rapid development of power in the family of Esau… even kings, we are told, reigned before there were any in Israel. I have no doubt this is given to us as an important point, to mark how quickly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Violence seems to have marked them, for no king is followed on the throne by his son… And in this change in the form of authority, still seen in our own day, there is a characteristic element — we might say a flaw — in human power: its instability. Man cannot hold supreme and sole power in himself.

The long list of names is therefore meant to impress on us that God has taken full account of the flesh and all it does, finding it only vanity.

The world that has turned away from God sets itself up in power, while the heirs of promise are still poor pilgrims on the earth.

Descendants of Seir, and original inhabitants of Mount Seir. Esau's descendants destroyed them. Genesis 14:6; Genesis 36:20-21, 29; Deuteronomy 2:12, 22. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of dwellings cut out of the rock, and there are traces of the same throughout the region of Edom.

Others, too, posed as great men — the sons of Seir the Horite, or cave-dweller, who lived in the land. Verses 29 and 30 sum them up: the chiefs who came from the Horites were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer and Dishan, chiefs of the Horites in the land of Seir.

Concubine of Eliphaz, son of Esau, and mother of Amalek. Genesis 36:12.

Edom became the treacherous enemy of the people of Israel. Read Obadiah, verses 8-16. Eliphaz's concubine was the mother of Amalek, one of the terrible enemies of Israel, and Israel was to be at war with him continually (Exodus 17:8-14).

Son of Lotan, a descendant of Seir. Genesis 36:22. Called HOMAM in 1 Chronicles 1:39.

Here we have God's unfailing record. He alone saw the end from the beginning, and He has chosen to tell us truth that would otherwise go unnoticed.

But there is another genealogy (Genesis 36), and its place here is striking. The Edomite interrupts the line of God's dealings. We see at once what remarkable maturity there was here. It is always so — first the natural, afterwards the spiritual. Even then we find power developing fast in the family of Esau. They were all great people, to be sure — chief after chief, to the end of the chapter — and even kings reigned there before Israel had any. I have no doubt this is given to us to mark how fast what is not of God shoots up. Growth according to God is slower, but it lasts longer.

Esau rose to supreme power in his sons. This may be the reason why the sons of Seir are brought in so suddenly (see Genesis 14:6; 36:6-20; Deuteronomy 2:12-22). Seir was a Horite who inhabited the land, and as a chief may have given his name to Mount Seir. Esau's children drove out the Horim. Isaac said to his firstborn, "By your sword you shall live," and Esau's race became the ruling one. Yet soon the two races were blended in Eliphaz, son of Esau, and Timna, daughter of Seir — one who could claim descent from Abraham joined to one of the race of Ham. What could come of such a connection but Amalek, the bitter and first enemy of Israel in the wilderness?

And where now do we see the greatest hostility to those who would be faithful to the heavenly call? Among those who despise their birthright — a life set apart, and its privileges — and have allied themselves with the world.

Descendants of Seir, and the original inhabitants of Mount Seir. They were destroyed by the children of Esau. Genesis 14:6; Genesis 36:20-21, 29; Deuteronomy 2:12, 22. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of hollowed-out dwellings, and there are traces of the same throughout the region of Edom.

Son of Shobal, a son of Seir the Horite. Genesis 36:23; 1 Chronicles 1:40.

He was a descendant of the man who was called out from his relatives and his country, to be separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power. This may be the reason why the sons of Seir are so abruptly brought in (see Genesis 14:6; 36:6-20; Deuteronomy 2:12-22). Seir was a Horite who lived in the land, and as a chief he may have given his name to Mount Seir. The Horim were dispossessed by the children of Esau.

The Edomite interrupts the course of the line of God's dealings. We see at once what remarkable maturity there was here. It is always so — first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Kings too, we are told, reigned there before there were any in Israel. I have no doubt that this is given to us as an important sign of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

It happened with Ishmael and Isaac, and it happens again here. Scripture mentions the rejected line first, but briefly, and does not trace its chronology. The chosen line comes second, and then Scripture gives enough dates to let us follow the passing of the years. This foreshadows a fact that Scripture states clearly as a principle of God's ways: "He does away with the first in order to establish the second" (Hebrews 10:9).

Thoughtful readers will see why my subject here leaves no room to dwell on Genesis 36. Jacob has nothing to do with the chapter. It has its own important place of sketching the earthly lot of Esau. Still, it teaches us something indirectly. It shows what is natural coming into power first, and what is spiritual afterwards. The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and within it, and are even badly oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir.

The world that has turned away from God sets itself up in power. Meanwhile the heirs of promise are still poor pilgrims on the earth. This last is a distinct point of revelation.

The chapter also shows clearly that Esau, Edom and Mount Seir mean the same thing. That helps us when we meet these names later in Scripture. Otherwise the many names mentioned may convey little to us.

Yet God takes pleasure in recording their names, both early and late in the Old Testament. He records them finally in the last book of the New Testament too, but with variations that teach us something. For the Bible is not only God's word. It is a deeply moral book, and those who make the mind everything hardly see that.

In Genesis 36:24, "mules" should read "hot springs," as the Latin Vulgate has it. See Fuerst's Lexicon. The Greek Septuagint leaves the word untranslated. It occurs nowhere else.

Anah found "hot springs" in the wilderness, not "mules." The Vulgate translated the word correctly from early days. Wycliffe's English Bible and the Wycliffite version followed it, and so did the Douay Bible. The Septuagint lost the sense and turned the word into a proper name that means nothing. Later, the Talmud misled Jews with the fables it loved to tell about "mules," some of them filthy, as in this case.

They descended from Seir and were the first people of Mount Seir. The children of Esau destroyed them. People think they lived in caves, as their name suggests. The sandstone rocks of Mount Seir are full of homes cut into the rock, and traces of the same appear all through the region of Edom.

The sons of Seir the Horite, the cave-dweller who lived in the land, also set themselves up as great men. Verses 29 and 30 sum them up: "These are the chiefs of the Horites: the chiefs Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan."

The section called "The generations of Esau" begins at the first verse of Genesis 36 and runs to the first verse of Genesis 37. It was so with Ishmael and Isaac, and so again here. The rejected line comes first and gets only a few words, with no timeline to follow. The chosen line comes second… This pictures in advance a principle of God's ways, stated so clearly in the words: "He does away with the first in order to establish the second" (Hebrews 10:9).

It is always so — first comes what is natural, and afterwards what is spiritual. Even then we find power growing fast in the family of Esau. They were all great people, to be sure — chief this and chief that, to the end of the chapter. Kings even reigned there, we are told, before Israel had any. I have no doubt this is given us to mark how fast what is not of God shoots up. Growth according to God is slower, but it is more lasting.

The long list of names is there to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

The Shepherd of Psalm 23 leads His sheep beside still waters and into green pastures. Yet we see the sheep of His pasture treated at times like donkeys and brought to hot springs. Hot, bubbling presentations do not suit Christians… Let us learn to impart refreshment to those for whom Christ died — wherever they may be found.

Descendants of Seir, and original inhabitants of Mount Seir. The children of Esau destroyed them. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of carved-out dwellings. Traces of the same appear throughout the region of Edom.

Others, too, posed as great men — the sons of Seir the Horite, the cave-dweller, who lived in the land.

After the record of Esau's generations, we notice that he married wives who were Canaanites, Hittites and Hivites — unyielding enemies of God's people. We see, too, that he lived in Mount Seir, a land later cursed… It is an illustration of the flesh, which cannot be improved, even under the very best influence.

In the earlier account — Genesis 26:34 and Genesis 28:9 — the names of Esau's wives differ from those in Genesis 36:2-3. The women may have had two names, or they may have received another name at their marriage… Judith, daughter of Beeri, may be the same as Oholibamah, daughter of Anah, if Beeri is her father's name and Anah her mother's.

Yet Esau (Edom) prospers and grows great in material things. His sons become "dukes" before Jacob's family reach such honour… Esau's family illustrates the common history of the flesh always exalting itself. The long list of names is therefore meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

The New Translation prefers in verse 24 the reading "found the warm springs in the wilderness," rather than "the mules." This was doubtless at that time a memorable discovery, but what spiritual significance this may have for us we do not know.

It is always so — first the natural, then the spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Kings even reigned there before Israel had any. I have no doubt this stands here as an important mark of how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The apostate world establishes itself in power, while the heirs of promise are still poor pilgrims upon the earth.

Just as the kings and dukes of Edom appear between Jacob and the coming of Joseph, so the Gentile appears in rule and power before the Lord Jesus is presented to the Jew. Here, in Genesis, we have only a list of names to tell us that this duke and that king once lived. Their power was short-lived, their greatness soon gone, and they are dismissed in a few words. "These are the generations of Esau."