And these are the names of the dukes that came of Esau, according to their families, after their places, by their names. It is now generally agreed that this and the ensuing verses contain not a second list of dukes who rose to power on the overthrow of the preceding monarchical institutions (Bertheau, Ainsworth, Patrick), or a continuation of the preceding list of dukes, which had simply been interrupted by a parenthesis about the kings (Bush); but either an enumeration of the hereditary phylarchs who were contemporaneous with Hadar, and in all probability formed, his council (Murphy), or a territorial catalogue of the districts in which the original alluphim who sprang from Esau (Genesis 36:15-19) exercised their sovereignty (Keil, Kalisch, Lange, 'Speaker's Commentary'). Duke Timnah,—according to the explanation just given this should perhaps be read duke of Timnah = Amalek, whose mother was Timna (Lange), but this is conjectural—duke Alvah,—or of Alvah, or Allah, closely allied to Alvan (Genesis 36:23)—duke (of) Jetheth,—"Nail" (Gesenius), "Subjugation" (Furst)—duke (of) Aholiba-mah,—vide Genesis 36:2; perhaps Esau's wife as well as Eliphaz's concubine gave her name to the district over which her son ruled—duke Elah,—"Strength" (Furst), "Tere-binth" (Murphy)—duke Pinon,—probably equal to Pimon, dark (Gesenius)—duke Kenaz (vide Genesis 36:11), duke Teman (Genesis 36:15), duke Mibzar,—"Fortress," "Strong City" (Gesenius)—duke Magdiel,—"Prince of God" (Gesenius)—duke Iram:—"Citizen" (Gesenius)—these be the dukes of Edom, according to their habitations (i.e. their capitals, or districts) in the land of their possessions. The word seems to indicate an independent sovereignty within their respective provinces or principalities. He is Esau the father of the Edomites. The clause is equivalent to saying, This Esau (already referred to) was the ancestor of these Edomites.
Gen_37:1
EXPOSITION
And Jacob dwelt in the land wherein his father was a stranger (literally, in the land of the sojourning,'s of his father), in the land of Canaan. This verse is not the commencement of the ensuing (Keil, Kalisch, Lange, &c.), but the concluding sentence of the present, section, the adversative particle ו, corresponding to the δε of the LXX; introducing a contrast between Esau, who dwelt in Mount Seir, and Jacob, who dwelt in the land of Canaan, and the following verse beginning the next division of the book with the customary formula, "These are the generations". Rosenmüller less happily connects the present verse with Genesis 35:29; the Vulgate begins the next section with Genesis 35:3. A similar division of verses to that proposed will be found in Genesis 25:11.
HOMILETICS
The last of the house of Esau.
I. THE REMOVAL OF ESAU'S HOUSE FROM CANAAN.
1. A complete removal. "Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into a land apart from the face of his brother."
2. A necessary removal. Two things rendered the withdrawal of Esau from Canaan imperative—
3. A peaceful removal. Though in one sense compulsory, in another aspect of it Esau's departure was voluntary. Instead of disputing possession of the land with his brother, which, humanly speaking, he might have done with some considerable hope of success, he quietly ceded what perhaps he saw he could not ultimately retain. Still it was to his credit that, instead of wrangling with Jacob about its present occupation, he peacefully withdrew to the wild mountain region of Seir. A permanent removal. Esau established his settlements altogether outside the limits of the Holy Land, and never again appeared as a claimant for its possession, leaving it finally in the free and undisputed ownership of Jacob. Hence, while it is said that "Esau dwelt in Mount Seir," it is appropriately added by the historian, in concluding the present section, "And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan."
II. THE DEVELOPMENT OF ESAU'S HOUSE IN EDOM.
1. A numerous race. Though Esau's sons were not so many as those of Jacob, yet his descendants developed into a people much more rapidly than did those of Jacob. This may have been partly due to the circumstance that they were—
2. A mixed race, having obviously incorporated amongst themselves a portion at least of the original Horites, whose land they appropriated, and whose political life they appear to have adopted. Then it is apparent that they were—
3. An aristocratic race. At the time of their invasion by the Esahites, the cave-dwellers of Mount Seir had attained to something like a settled government by means of alluphim, phylarchs, or tribe princes, each of whom enjoyed a sort of independent sovereignty; and, as has often happened since, though obliged to retire before the more powerful Canaanitish tribe, they succeeded in imposing on their conquerors their own political institutions. No fewer than fourteen of Esau's grandsons became reigning dukes in the country. Still further, it may be inferred that they were—
4. A progressive race. The impulse towards a national life thus communicated by the Seirites does not appear to have exhausted itself by simply the formation of small independent principalities, which, as civilization advances, are always felt to be a source of weakness rather than strength to the country whose social and political unity is thus broken up, and which eventually call for the reverse process of a unification of the different fragments, whether by free confederation or by imperial subordination. In the case of the Edomites the phylarchs were succeeded by kings, whether elective monarchs or foreign usurpers cannot be determined, though the preponderance of sentiment among interpreters is in favor of the former hypothesis. And then, finally, they were—
5. An exiled race; that is to say, though sprung from the soil of Canaan, they developed outside its limits-Jacob's family alone, as the Heaven-appointed heirs, remaining within the borders of the Holy Land.
Learn—
1. That God is able to bring about his purposes in peaceful ways when he so desireth.
2. That natural men often exemplify great virtues in their conduct.
3. That abundance of wealth is frequently a cause of separation among friends.
4. That political greatness is much more easily attained, by nations as well as individuals, than spiritual pre-eminence.
5. That a nation's advancement in civilization is no certain guarantee of its continuance.
6. That in nature, as well as grace, the first is often last, and the last first.
7. That the heirs of the covenant are certain in the long run to obtain the inheritance.
HOMILIES BY J.F. MONTGOMERY
Esau separates from Jacob.
I. GOD REQUIRES ENTIRE DEVOTEDNESS AND FAITH. Edom is allied to the true kingdom, but is not one with it. We may keep in mind the relationship between the descendants of the two brothers, that we may learn the more clearly to distinguish the true heirs of the blessing.
II. THE TRUE BELIEVERS SET APART BY SPECIAL GRACE. The rest of the Book of Genesis follows the course of the one family in whose midst the ark of the covenant, as it were, was already resting, where was
Delay in fulfillment of God's promises.
Between two stages of the history of the covenant family stands the genealogy of Esau's descendants. The text suggests a contrast between their course and that of the family of Jacob. On the death of Isaac Esau departed from Canaan with family and possessions (cf. Genesis 27:40). The desert and the valleys of Seir were more attractive than quietness of Canaan. Prosperity, such as he cared for, attended him. Among his family we read of dukes, or heads of tribes, and of kings. And what of the line of promise?—kings foretold to them (Genesis 17:6; Genesis 35:11). Yet while kings were reigning in Edom, Israelites were slaves in Egypt or wanderers in the desert. Is God slack to fulfill his word? (1 Peter 3:4). This is often a trial to believers (Psalms 73:3). But God's promises are sure, though the time may seem long. The fulfillment of promises of great blessings has almost always been slow, as we count it. Abraham waited long (Genesis 12:2). It was long ere the kingdom of Israel arose; far longer ere the promise of a Savior fulfilled (Genesis 3:15; Galatians 4:4); and still we wait for the Lord's return. The same truth appears in nature. Great and precious things are of slow growth.
Doctrinal lessons:—
1. Delay serves for the trial and strengthening of faith. Faith grows by enduring trial. Mark how often the faith of eminent saints has been tried. Without faith we cannot please God; for faith believes God's truth and love, and embraces his will. Unbelief charges God with untruth (Genesis 3:4; 1 John 5:10). Even in believers a leaven of unbelief may be at work. Trials are sent to cause faith to develop into other graces (James 1:3).
2. What springs up quietly is apt to fade quickly (cf. Exodus 3:11 with Haggai 1:2). Danger lest what seems to be faith be merely feeling.
3. The time that seems so long is not mere delay, but preparation. While the seed lies in the earth a process is going on, though unseen, without which the perfect plant could not be formed. Compare the expression, "the fullness of time" (Galatians 4:4), and the way in which all previous history prepared the way for the coming of Christ. These lessons apply equally to God's dealings with the world and with individuals.
Practical lessons:—
1. Encouragement if disheartened by slow progress of Christ's kingdom: much labor among the heathen with little apparent result; or many efforts at home, yet ungodliness not checked. We have promises (Isaiah 55:11; 1 Corinthians 15:58). In his own time God will make them good.
2. In like manner if our own striving for personal holiness, or for good of others, seems to have little success. We require the training of disappointment to check pride (2 Corinthians 12:7), and God will see to the result (Galatians 6:9).
3. To bear in mind that we are but instruments in the Lord's hand (1 Corinthians 3:6). Every work to be performed "looking unto Jesus" (2 Corinthians 12:10).—M.
Genesis 35
Genesis
Genesis 37
Genesis 36 - genesis-36 - worlddic.com