Genesis 36:31-43 The Rulers of Edom

"These were the kings who reigned in Edom before any Israelite king reigned:
     Bela son of Beor became king of Edom.  His city was named Dinhabah.
     When Bela died, Jobab son of Zerah from Bozrah succeeded him as king.
     When Jobab died, Husham from the land of the Temanites succeeded him as king.
     When Husham died, Hadad son of Bedad, who defeated Midian in the country of Moab, succeeded him as king.  His city was named Avith.
     When Hadad died, Samlah from Masrekah succeeded him as king.
     When Samlah died, Shaul from Rehoboth on the river succeeded him as king.
     When Shaul died, Baal-Hanan son of Achbor succeeded him as king.
     When Baal-Hanan son of Achbor died, Hadad succeeded him as king.  His city was named Pau, and his wife's name was Mehetabel daughter of Matred, the daughter of Me-Zahab.

These were the chiefs descended from Esau, by name, according to their clans and regions:

     Timna, Alvah, Jetheth, Oholibamah, Elah, Pinon, Kenaz, Teman, Mibzar, Magdiel and Iram.  These were the chiefs of Edom, according to their  settlements in the land they occupied.  This was Esau the father of the Edomites."          (Genesis 36:31-43 NIV)

 ------------------------------

The first verse of this section is somewhat striking, for it tells us that these Edomite kings reigned before any Israelite king reigned. (v.31)  It is possible that at a time during the reigns of at least some of these kings, Israel was in bondage in Egypt.  It may have seemed that God had forgotten about them as they suffered under the Pharaoh.  Perhaps they even heard reports about the success of the Edomites from travelers and traders who came to Egypt.  They may have wondered if it was worth it to serve the God of Israel.

However, notice something else about this list of kings.  For all their success, all their cities and worldly accomplishments, they had one thing in common:  they all died.  Then what became of their reigns?  Although Israel had not yet even had one earthly king yet, they were being led by the One who had created the universe.  They did not have earthly riches, but He was working all things for His glory and for their eternal good, and for a reward far beyond that of gold, fame or cities.

  I like what Matthew Henry wrote in his commentary on this section of Scripture:  " In the midst of this genealogy of the Edomites here is inserted the genealogy of the Horites, those Canaanites, or Hittites (compare ch. 26:34), that were the natives of Mount Seir. Mention is made of them, ch. 14:6, and of their interest in Mount Seir, before the Edomites took possession of it, Deu. 2:12, 22. This comes in here, not only to give light to the story, but to be a standing reflection upon the Edomites for intermarrying with them, by which, it is probable, they learned their way, and corrupted themselves. Esau having sold his birthright, and lost his blessing, and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Note, Those that treacherously desert God’s church are justly numbered with those that were never in it; apostate Edomites stand on the same ground with accursed Horites....By degrees, it seems, the Edomites wormed out the Horites, obtained full possession of the country, and had a government of their own....God had lately promised Jacob that kings should come out of his loins (ch. 35:11), yet Esau’s blood becomes royal long before any of Jacob’s did. Note, In external prosperity and honour, the children of the covenant are often cast behind, and those that are out of covenant get the start. The triumphing of the wicked may be quick, but it is short; soon ripe, and as soon rotten: but the products of the promise, though they are slow, are sure and lasting; at the end it shall speak, and not lie. We may suppose it was a great trial to the faith of God’s Israel to hear of the pomp and power of the kings of Edom, while they were bond-slaves in Egypt; but those that look for great things from God must be content to wait for them; God’s time is the best time. 2. They were afterwards governed by dukes, again here named, who, I suppose, ruled all at the same time in several places in the country. Either they set up this form of government in conformity to the Horites, who had used it (v. 29), or God’s providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them a passage though their country, Num. 20:18. Note, When power is abused, it is just with God to weaken it, by turning it into divers channels. For the transgression of a land, many are the princes thereof. Sin brought Edom from kings to dukes, from crowns to coronets. We read of the dukes of Edom (Ex. 15:15), yet, long afterwards, of their kings again. 3. Mount Seir is called the land of their possession, v. 43. While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. Note, The children of this world have their all in hand, and nothing in hope (Lu. 16:25); while the children of God have their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise than mount Seir in possession."

Genesis 36:20-29 Seir the Horite

This next section deals with "...the sons of Seir the Horite, who were living in that region:  Lotan, Shobal, Zibeon, Anah, Dishon, Ezer and Dishan.   These sons of Seir in Edom were Horite chiefs." (Genesis 36:20-21 NIV)

Do you know why the Scripture goes into the details of this Horite family?  There are probably many reasons, but one is that it shows us at least a general picture of what happens in the line of Esau.  Remember, he had married Canaanite women as well as a daughter of Ishmael.  Well, these are Esau's Canaanite/Horite in-laws, who lived in Seir. (As you may have already noticed, the place is named after Seir the Horite.)

Verses 22-28 go further in the genealogy of this family, and give us the names of the sons of these Horite chiefs:

"The sons of Lotan:  Hori and Homam.  Timna was Lotan's sister." (Genesis 36:22 NIV)  Note that this woman Timna was Esau's son Eliphaz's concubine, who bore him Amalek. (Genesis 36:12)  Later, the Amalekites became enemies of Israel.

"The sons of Shobal:  Alvan, Manahath, Ebal, Shepho and Onam." (Genesis 36:23 NIV)

"The sons of Zibeon:  Aiah and Anah.  This is the Anah who discovered the hot springs in the desert while he was grazing the donkeys of his father Zibeon." (Genesis 36:24 NIV)  In Genesis 36:14, Esau's wife Oholibamah is described as "the daughter of Anah and granddaughter of Zibeon."  Therefore, Esau is related to the man Seir in several ways:  Esau's son Eliphaz has Seir's daughter as a concubine, and Seir's son Zibeon is the father of Esau's father-in-law Anah.

This makes me think about how Esau's decision to marry Canaanite women contributed to his own son's decision to do likewise.  Eliphaz was the son of Basemath (daughter of Ishmael).  In fact, Esau had married Basemath when he realized that the Canaanite women were displeasing to his parents.  Yet he apparently did not stop Eliphaz from marrying such a woman.  I mean, each man is responsible for his decision to do so, but Esau certainly did not lead his son to marry a person who was following the God of Israel.  I suppose that this is in line with Esau's general disinterest in spiritual things.

To add to the confusion, Seir's next son is also named Anah:  "The children of Anah:  Dishon and Oholibamah daughter of Anah." (Genesis 36:25 NIV)  O.K. -- if, as Genesis 36:14 says, Oholibamah is the 'daughter of Anah and grandaughter of Zibeon' and, if Genesis 36:25 says that Anah is another son of Seir, then the only way that I can see of reconciling this is 'Anah = Anah', in other words, that the two Anah's are actually one person.  Perhaps Seir adopted his own grandson and thus Anah (actual son of Zibeon) is considered Seir's 'son'.  I am by no means an authority on the culture, but later in Genesis 48:5-6, Jacob counts his son Joseph's sons Ephraim and Manasseh as his own, so perhaps this is a cultural practice.  It does not seem to only occur upon the death of the actual father, for Joseph was still very much alive when Jacob adopted his sons.  Rather, at least in the case of Joseph, it seems to be a mark of esteem or special favor.  These sons would inherit a portion of their grandfather's estate.  So perhaps a similar 'adoption' is going on with Anah.

Next, in Genesis 36:26 (NIV), "The sons of Dishon: Hemdan, Eshban, Ithran, and Keran.  As above, Dishon is listed both as a son of Seir (Genesis 36:21) and a son of Anah (Genesis 36:25).  Again, these could be the same Dishon (another 'adoption') or two different men.  It would not be inconceivable for a brother to name his son after his own brother.  Since no explanation is given, we can only speculate.

"The sons of Ezer:  Bilhan, Zaavan and Akan.  The sons of Dishan:  Uz and Aran." (Genesis 36:27-28 NIV)  [Note:  In the OT book of Job, Job is said to come from the land of Uz (Job 1:1)]

Finally, there is a summary statement regarding the sons of Seir who were Horite chiefs: 

"These were the Horite chiefs:

Lotan, Shobal, Zibeon, Anah, Dishon, Ezer and Dishan.

These were the Horite chiefs, according to their divisions, in the land of Seir."

     (Genesis 36:29-30 NIV)

Genesis 36:15-19 Chiefs of Edom

"These were the chiefs among Esau's descendants:
     The sons of Eliphaz the firstborn of Esau:
          Chiefs Teman, Omar, Zepho, Kenaz, Korah, Gatam and Amalek.  These were the chiefs descended from Eliphaz in Edom; they were grandsons of Adah.

     The sons of Esau's son Reuel:
          Chiefs Nahath, Zerah, Shammah, and Mizzah.  These were the chiefs descended from Reuel in Edom; they were grandsons of Esau's wife Basemath.

     The sons of Esau's wife Oholibamah:
          Chiefs Jeush, Jalam and Korah.  These were the chiefs descended from Esau's wife Oholibamah daughter of Anah.

These were the sons of Esau (that is, Edom), and these were their chiefs."   (Genesis 36:15-19 NIV) 

If you closely compare the two  lists of Esau's descendants/chiefs (vs. 11-14 and vs. 15-19) there is one difference:  In the first set of verses, Korah is listed as being the son of Oholibamah, while in the second set of verses, Korah is said to be the grandson of Adah.

Also, in the very section we are taking a look at today -- verses 15-19 -- we see that Korah is listed in both v.16 and v.18.  What is going on here?  Are there two men named Korah?  Or is this a matter of two different sources of genealogical information being used?  If each had different purposes, the information can be different without it being 'wrong'.   I am still studying this one out.  I think that there is some explanation which can harmonize the accounts, so I will put this information on the back burner, so to speak, as we continue to explore Esau's descendants.

One thing which we can say is that God is continuing to fulfill his promise of making Esau's descendants, too, into a nation (Genesis 25:23).

Genesis 36:9-14 Esau and the Edomites of Seir

"This is the account of Esau the father of the Edomites in the hill country of Seir." (Genesis 36:9 NIV)

Although Esau had already been associated with Seir (Genesis 32:3) to some extent, it seems that when Jacob returned, Esau realized that the land could not support them both and thus he moved more entirely into Seir. (Genesis 36:6)  Although Esau was the firstborn, he had sold the birthright to Jacob.  Therefore, Jacob had the legal right to have first choice of his father's property.

"These are the names of Esau's sons:
        Eliphaz, the son of Esau's wife Adah,
        and Reuel, the son of Esau's wife Basemath.

The sons of Eliphaz:  Teman, Omar, Zepho, Gatam and Kenaz.  Esau's son Eliphaz also had a concubine named Timna, who bore him Amalek.  These were grandsons of Esau's wife Adah.

The sons of Reuel:  Nahath, Zerah, Shammah and Mizzah.  These were grandsons of  Esau's wife Basemath.

The sons of Esau's wife Oholibamah daughter of Anah and granddaughter of Zibeon, whom she bore to Esau:  Jerush, Jalam and Korah."   (Genesis 36:10-14 NIV)

Genesis 36:1-8 Esau's Wives

At first, Esau took several wives from among the Canaanites:  Adah and Oholibamah.  Later, he took a daughter of Ishmael as a wife when he realized that the Canaanite women were displeasing to his parents.  (Although how that could not have been obvious to him already is beyond me.  It was not that his parents were prejudiced against the Canaanites, but these Canaanites did not worship the true God, so they did not want their sons to fall into idolatry.)

 "This is the account of Esau (that is, Edom).

Esau took his wives from the women of Canaan:

Adah daughter of Elon the Hittite, and

Oholibamah daughter of Anah and grandaughter of Zibeon the Hivite --

also Basemath daughter of Ishmael and sister of Nebaioth."

(Genesis 36:1-3 NIV)

As a son of Abraham, Ishmael's descendants were counted as part of the many nations which would descend from Abraham.  We have already had a glimpse of Ishmael's twelve sons in Genesis 25:12-18.  There we learn that Nebaioth was Ishmael's firstborn (Gen. 25:13) and here in Genesis 36:3 we see that Basemath was Nebaioth's sister.

It seems that Esau married additional Canaanite women.  Take a look at these scriptures which list Esau's wives:

Genesis 26:34 (NIV)  "When Esau was forty years old, he married Judith daughter of Beeri the Hittite, and also Basemath daughter of Elon the Hittite.  They were a source of grief to Isaac and Rebekah."

Genesis 28:6-9 (NIV) "Now Esau learned that Isaac had blessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, 'Do not marry a Canaanite woman.' and that Jacob had obeyed his father and mother and had gone to Paddan Aram.  Esau then realized how displeasing the Canaanite women were  to his father Isaac; so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had."  

Genesis 36:1-3 (which was already written out above).

When we take all these Scriptures into account, there are these wives listed:

• Judith, daughter of Beeri the Hittite
• Oholibamah, daughter of Anah and grand-daughter of Zibeon the Hivite.
• Basemath, daughter of Ishmael and sister of Nebaioth (Ishmael's firstborn)
• Adah, daughter of Elon the Hittite
• Basemath, daughter of Elon the Hittite
• Mahalath, daughter of Ishmael and sister of Nebaioth (Ishmael's firstborn)

It is possible that Basemath (the one who is the daughter of Ishmael) and Mahalath (daughter of Ishmael) are the same person and a nickname is being used.  Or, the two could be two different sisters of Nebaioth.  However, there is an additional Basemath here who is the daughter of Elon the Hittite, so she cannot be the same person as Ishmael's daughter Basemath.

Verses 4-5 detail the sons who were born to some of these women:

"Adah bore Eliphaz to Esau,

Basemath bore Reuel,

and Oholibamah bore Jeush, Jalam and Korah.

These were the sons of Esau, who were born to him in Canaan."

(Genesis 36:4-5 NIV)

Verses 6-8 go on to explain that because the possessions of  Esau and Jacob were too great for them to remain near each other, -- fighting over grazing land or water could easily erupt -- Esau took his household, animals and possessions and moved to a land some distance from his brother.  So that is how Esau came to live in the land of Seir.  In the Bible, when Esau, Edom or Seir is named, it is often a way to refer to Esau or his descendants.

In the next section (verses 9-19), more details will be given regarding Esau's descendants.  At this moment, though, I think it is interesting that Esau peacefully moves apart from Jacob, without any apparent conflict.  I also note the presence of many Hittites.  Perhaps a post on them is in order, too.

Genesis 36: Esau and the Spiritual Battle

Like the list of Jacob's descendants in Genesis 35:23-26, this section of Scripture has information regarding Esau's descendants.

•  Verses 1-8 give an overview, and then,
•  verses 9-19 expand on this information.
•  Following these sections, Chapter 36:20-30 has information on the Horite chiefs, specifically about the sons of Seir the Horite, living in that region.
• Later, in verses 31-43, a list of the rulers of Edom is given.

Sometimes when Scripture starts tracing the genealogy of a family, I take a separate piece of paper and write myself a family tree so that I can at least keep the names in some type of order.  Later I can look back to see who is related to whom.  Why does it matter?  Well, sometimes the fact that a person is from a particular family or tribe can be significant.  Perhaps someone is from a tribe which leads to the Messiah, or perhaps the person is from a people group which is antagonistic towards Israel.  Knowing some of the background can help to explain certain difficult passages which may not have seemed to make sense otherwise.  At times it can bring praise and glory to God, for the reader can see that despite years or centuries of conflict, where some of the same nations are still opposing the Israelites, the God of Israel is still keeping the covenant which He made with Abraham.  In this latter case, it is amazing to catch a glimpse of the spiritual battle that is continuing to this day.

Genesis 35:27-29 Home to Mamre

"Jacob came home to his father Isaac in Mamre, near Kiriath Arba  (that is, Hebron), where Abraham and Isaac had stayed.  Isaac lived a hundred and eighty years.  Then he breathed his last and died and was gathered to his people, old and full of years.  And his sons Esau and Jacob buried him."  (Genesis 35:27-29 NIV)

There is a lot of information crammed into these two verses:

• Jacob finally makes it back home.
• Abraham and Isaac stayed at Mamre.  Although they doubtless lived a semi-nomadic lifestyle with their flocks, Mamre seemed to be their home base.
• Mamre was near Kiriath Arba, otherwise known as Hebron.
• Isaac lived to be 180, and had a full life.
• Esau and Jacob cooperated in burying their father.  Isaac was buried in the Cave of Machpelah, like Abraham, Sarah and Rebekah. (Genesis 49:30-31).  This was the family burial site which had been purchased from Ephron the Hittite.

Genesis 35:22-26 Meet my sons

"...Jacob had twelve sons:
The sons of Leah:  Reuben the firstborn of Jacob, Simeon, Levi, Judah, Issachar and Zebulun.
The sons of Rachel:  Joseph and Benjamin.
The sons of Rachel's maidservant Bilhah:  Dan and Naphtali.
The sons of Leah's maidservant Zilpah:  Gad and Asher.
These were the sons of Jacob, who were born to him in Paddan Aram."
                             (Genesis 35:22-26 NIV)

These verses are a summary of Jacob's immediate descendants.  They are all said to be born in Paddan Aram.(v.26)  However, Benjamin was born in Canaan.  Since that fact is evidently known to the writer (because Benjamin's birth is chronicled in this same chapter), there must be some reason why the twelve sons are lumped together in this way.

•   It is probably recorded in this way because Jacob is now back from his journey and the list of sons shows how God has blessed Jacob (who left home with only his staff) while he has been away.  Since Jacob is not yet 'home' to his father Isaac's tents, I guess Benjamin's birth is included in the summary of Jacob's journey.  

• Also, since Benjamin had probably been conceived in Paddan Aram before his family left Laban's household, it could actually be said that Benjamin 'began' in Paddan Aram!

Genesis 35:21-22 Reuben's Sin

"Israel moved on again and pitched his tent beyond Migdal Eder.  While Israel was living in that region, Reuben went in and slept with his father's concubine Bilhah, and Israel heard of it." (Genesis 35:21-22 NIV)

The notes on this verse in the NIV Study Bible (Zondervan, 2008, pg. 61) explain the significance of this act of Reuben in a succinct way:  "Reuben's act was an arrogant and premature claim to the rights of the firstborn.  For this he would lose his legal status as firstborn."

Jacob still had plenty of living to do.  He has many more years of adventure in front of him, including a trip to Egypt.  Reuben, however, cannot seem to wait for the proper time for his father to bestow the blessing of the firstborn upon him.  Although Jacob may regretfully look back upon his own scheme of tricking his own father into giving him the blessing, he cannot just let this incident slide.  Chapter 35 of Genesis will conclude with a summary listing of Jacob's descendants and an account of the death of Isaac, without mentioning any punishment coming upon Reuben.  However, in Genesis Chapter 49, an account of Jacob giving his final blessing to his sons, we will see that Reuben's decision has momentous consequences for his own life.

Unfortunately, this type of sin echoes in later generations of the family.  In King David's day, Absalom, one of his sons, will sleep with some of David's concubines during an attempt to usurp his father's kingship.  When David's son Solomon is appointed king, his half-brother Adonijah attempts to do the same by requesting to be given one of David's former wives as his own.  Since Adonijah had already made known his desire to obtain the kingdom for himself, the request is seen as the treasonous grab for power that it is, and Adonijah is executed.

Genesis 35:16-20 Rachel's Death

Genesis 35:16-20 is a portion of Scripture that recounts the death of Jacob's wife Rachel.  After the family had moved on from Bethel, they headed toward Ephrath, which is another name for Bethlehem.  "...While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty.  And as she was having great difficulty in childbirth, the midwife said to her, 'Don't be afraid, for you have another son.'  As she breathed her last -- for she was dying -- she named her son Ben-Oni.  But his father named him Benjamin." (Genesis 35:16-18 NIV)

(By the way, Ben-Oni means 'son of my trouble' and Benjamin means 'son of my right hand'.)

Jacob had recently declared the God of Abraham and Isaac to be his God as well.  However, that did not mean that he would not experience the normal troubles and losses that are common to mankind.  Sometimes as believers we may assume that we should escape such things, but that is not what God has promised.  God is with us, though, as we go through these hard times.

"So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).  Over her tomb, Jacob set up a pillar, and to this day that pillar marks Rachel's tomb." (Genesis 35:19-20 NIV)

The travelers were too far from the family burial site at the Cave of Machpelah in Hebron to bring Rachel's body there.  I suppose that Rachel's body could have been embalmed, but perhaps the circumstances did not allow for the time it would have taken to do so, while still caring for flocks and people.  Perhaps the grazing in the area would not support the great number of flocks for that length of time.  So Rachel is buried along the way.  However, Jacob sets up a pillar to mark the spot.  I am sure that Jacob grieved greatly for his beloved Rachel.  However, we see a glimmer of faith and trust in Jacob's naming his son Benjamin rather than the name Ben-Oni, which would have focused upon the death which had occurred.
_____________________________________________
I also find it interesting that it is Leah, Jacob's 'unloved' wife, who ends up being buried with Jacob in the Cave of Machpelah eventually.  Although we normally associate Rachel with Jacob, and although Laban had deceived Jacob into marrying Leah instead of Rachel originally, Leah was, at least technically, Jacob's first wife.

Genesis 35:9-15 Reconfirmation

"After Jacob returned from Paddan Aram, God appeared to him again and blessed him.  God said to him, 'Your name is Jacob, but you will no longer be called Jacob; your name will be Israel.'  So he named him Israel." (Genesis 35:9-10 NIV)

God had already renamed Jacob after their wrestling match  (Genesis 32:28).  Here He reconfirms the name change.  God also reconfirms the covenant:

"And God said to him,

'I am God Almighty;

be fruitful and increase in number.

A nation and a community of nations will come from you,

and kings will come from your body.

The land I gave to Abraham and Isaac I also give to you,

and I will give this land to your descendants after you.'

Then God went up from him at the place where he had talked with him."

(Genesis 35:11-13 NIV)



Some observations:

• God tells Jacob to be fruitful and increase in number.  As this is not something which Jacob can accomplish on his own, I assume this is God's way of proclaiming to Jacob that He will bless Jacob and his descendants with fruitfulness.
• This promise of fruitfulness recalls the blessing which God pronounced upon Adam and Eve (Genesis 1:28) and also which He renewed to Noah after the flood was over (Genesis 9:1,7).
• Both a nation and a community of nations are supposed to come from Jacob.  What does 'a community of nations' mean?  It could be that it should read 'a nation, even a community of nations'.  At any rate, the idea of greatly increased numbers is clear.
• God explicitly says Jacob and his descendants are given the same land He gave to Abraham and Isaac.

"Jacob set up a stone pillar at the place where God had talked with him, and he poured out a drink offering on it; he also poured oil on it.  Jacob called the place where God had talked with him Bethel." (Genesis 35:14-15 NIV)

Jacob had already built an altar at Bethel.  (Genesis 12:7) Setting up of the stone pillar now is a reconfirmation of the fact that the God of Bethel is his God.  Lots of reconfirming going on in this portion of Scripture: of Jacob's name, of the blessing of fruitfulness, of the promise of the land, of Jacob's acknowledgment that the God of Bethel was his God as well. 

Genesis 35:8 A Faithful Servant

"Now Deborah, Rebekah's nurse, died and was buried under the oak below Bethel.  So it was named Allon Bacuth." (Genesis 35:8 NIV)

I wondered why this account of the death of Rebekah's nurse would be placed in the middle of this chapter.  In one sense, her death may help to shed light upon one event which will take place in v. 16-18 of this chapter.  However, it seems that there must be a further reason why it was included in this place.

I began to think about all of the things which this woman had been through as she served Rebekah faithfully all these years.  She apparently was the one who was sent to accompany Rebekah when she left her family and country to go to become Isaac's wife. (Genesis 24:59)  She would have rejoiced at the birth of Rebekah's twin boys Esau and Jacob, and been there to comfort Rebekah when her son Jacob had to flee Esau's wrath.  Rebekah must have already died before Deborah did, for she is not there when Jacob returns to his family.

Deborah was buried beneath an oak below (or to the south of) Bethel.  It seems to be a well-known place, for the author refers to this tree as "the oak below Bethel" (v.8).  No doubt it was a kind of landmark in the area.  Its name Allon Bacuth means 'oak of weeping' and gives us additional information that this faithful servant had endeared herself to others besides her mistress Rebekah.

Genesis 35:1-7 Back to Bethel

"Then God said to Jacob, 'Go up to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau.'  So Jacob said to his household and to all who were with him, 'Get rid of the foreign gods you have with you, and purify yourselves and change your clothes.  Then come, let us go up to Bethel, where I will build an altar to God, who answered me in the day of my distress and who has been with me wherever I have gone.  So they gave Jacob all the foreign gods they had and the rings in their ears, and Jacob buried them under the oak at Shechem.  Then they set out and the terror of God fell upon the towns all around them so that no one pursued them." (Genesis 35:1-5 NIV)

God reminds Jacob where he really belongs -- back at Bethel fulfilling the vow which he had made when he was fleeing from Esau years ago.  Jacob promptly obeys and calls for his household to purify themselves from any idols and symbols of allegiance to other 'gods' which they may have picked up along the way.  Jacob leaves these things behind at Shechem.  Jacob seems to have a new-found authority to his voice, and, as the party sets out for Bethel, even the surrounding inhabitants, who would normally have responded to the murders at Shechem by joining together to fight against Jacob, are overcome with fear and allow them to depart in peace.

"Jacob and all the people with him came to Luz (that is, Bethel) in the land of Canaan.  There he built an altar, and he called the place El Bethel, because it was there that God revealed himself to him when he was fleeing from his brother." (Genesis 35:6-7 NIV)  [El Bethel means 'God of Bethel']  God has been faithful in watching over Jacob and in bringing him safely back to Bethel, and Jacob finally builds the altar which symbolizes that the God of Bethel is no longer just the God of his father Isaac and grandfather Abraham, but his God as well.

Genesis 34:25-31 Simeon and Levi Take Revenge

"Three days later, while all of them were still in pain, two of Jacob's sons, Simeon and Levi, Dinah's brothers, took their swords and attacked the unsuspecting city, killing every male.  They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left.  The sons of Jacob came upon the dead bodies and looted the city where their sister had been defiled.  They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields.  They carried off all their wealth and all their women and children, taking as plunder everything in the houses."  (Genesis 34:25-29 NIV)

Simeon and Levi were Dinah's brothers and, as we have seen in other cases, brothers seem to have a large part of the responsibility in watching over their sister and negotiating marriage agreements, etc.  For example, Jacob's brother-in-law Laban had been the main one behind the marriages of Rachel and Leah to Jacob.  In that case it is unclear whether Rachel's father was still alive.  Even in this case with Dinah, however, where Jacob is still clearly alive, the brothers have taken the lead in the negotiations with Hamor and Shechem.  I think it is probably a cultural thing.  At any rate, as Dinah's brothers, Simeon and Levi take the lead in this horrific act of revenge.

Although the rage of the brothers is understandable, the punishment seems far out of proportion to the crime.  If anyone was to be punished, it would seem that it would be Shechem himself.  Instead, the brothers killed every male in the city.  It is beyond question that the Canaanites were extremely wicked.  When Shechem the rapist is considered the most honored in his father's household, you kind of get the picture. (v.19)  Also, archaeology has revealed in the culture's writings and artifacts the depravity of its people and their practices.  However, God had declared to Abraham that the iniquity of the people was not yet at its fullest measure (see Genesis15:16).  Therefore, the brothers were wrong to take these matters into their own hands.

It seems like Simeon and Levi were the ones doing all the killing.  The other brothers did  not seem to have a problem with the looting of the city and its people, however.  I suppose the women and children who were captured were eventually incorporated into the Israelites.

Jacob seems to have had no knowledge that his sons would commit such an atrocity:

"Then Jacob said to Simeon and Levi, 'You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land.  We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.'  But they replied, 'Should he have treated our sister like a prostitute?' " (Genesis 34:30-31 NIV)
_______________________
In the previous post, I had said that I would get back to the idea that the inhabitants of Shechem had intended harm to Jacob and his household, possibly planning to eventually kill them in order to obtain the wealth of livestock which they possessed.  The thought which came to me was the fact of the covenant which God had made with Abraham in Genesis 12:1-3.  Verse 3 is of particular interest: "I will bless those who bless you, and whoever curses you I will curse...".  I had also mentioned in another post that the punishment for intending harm to the Israelites seemed to be in direct proportion to the crime:  if a Pharaoh or a king's actions threatened the Messianic line, his own family line was affected; if Laban cheats Jacob out of flocks, he ends up losing most of his flocks; and so on.  Here, when the Shechemite men planned to annihilate the Israelites, they end up being annihilated.  I want to make a careful distinction, though.  The fact that God remained true to his covenant by eliminating this threat to the Messianic line does not mean that Simeon and Levi's actions were just or justified.  Their actions were still wrong.  However, God is so powerful that He can turn even man's sinful actions to further His own purposes and plan.  It is not that the ends justifies the means.  It is that His ends (plans) will not be thwarted by man's actions.

Speaking of divine justice/intervention:  Later, when Jacob is giving his blessing to his sons before he dies, he distances himself from their actions and predicts that Simeon and Levi's descendants will be dispersed and scattered in Israel (Genesis 49:5-7).  Simeon's tribe was eventually mingled with that of Judah, where they had shared a territory. (See Joshua 19:1,9)  Levi's descendants were spread throughout the land in 48 towns (Numbers 35:2,7).  However, I see God's mercy even in that regard, for Simeon and Levi were at least scattered within Israel, as opposed to being annihilated outright, as they themselves had done.  This is also merciful to their descendants, who of course had not participated in this carnage.  I have other questions and observations regarding Simeon and Levi, like why Levi seemed to be honored later with the priesthood, but I will share those ideas when they come up in the text.  However, from the little that I do understand, it seems that God is very merciful, and offers opportunities for individuals to escape even the wicked past of their ancestors.  When He does judge, He always judges justly and only after He has offered chances to repent.  

Genesis 34:13-24 A Deceitful Proposal

"Because their sister Dinah had been defiled, Jacob's sons replied deceitfully as they spoke to Shechem and his father Hamor.  They said to them, 'We can't do such a thing; we can't give our sister to a man who is not circumcised.  That would be a disgrace to us.  We will give our consent to you on one condition only:  that you become like us by circumcising all your males.  Then we will give you our daughters and take your daughters for ourselves.  We'll settle among you and become one people with you.  But if you will not agree to be circumcised, we'll take our sister and go.' " (Genesis 34:13-17 NIV)

Jacob's sons are exhibiting the same type of deceitfulness that Jacob had previously been known for.  It was true that they were not supposed to intermarry with those who had not been circumcised.  However, there were probably various other people groups who practiced circumcision who were not followers of God.  The real issue was that these Hivites were not worshiping the true God and thus presented a real danger to the continuance of the Israelites.  Unless the Hivites became true followers of God, mere outward circumcision would not prevent the Canaanite culture from infiltrating into the lives of the members of  Jacob's household.  The Israelites would become assimilated into the Canaanite culture and their witness for God would disappear.  Promising to intermarry and also settle among the Hivites was an outright lie.  It is also remarkable that the sons of Jacob made such a bold demand.  After all, they were probably vastly outnumbered, for Shechem was a major city and, if Hamor called for it, the men of that place would be able to fight the Israelites and keep Dinah anyway.  I suppose that the brothers were counting upon the fact that Shechem was quite smitten by Dinah, and would do anything to obtain her, and to keep peaceful relations between them.

The brothers' proposal "...seemed good to Hamor and his son Shechem.  The young man, who was the most honored of all his father's household, lost no time in doing what they said, because he was delighted with Jacob's daughter.  So Hamor and his son Shechem went to the gate of their city to speak with their fellow townsmen." (Genesis 34:18-20 NIV)

" 'These men are friendly toward us,' they said.  'Let them live in our land and trade in it; the land has plenty of room for them.  We can marry their daughters and they can marry ours.  But the men will consent to live with us as one people only on the condition that our males be circumcised, as they themselves are.  Won't their livestock, their property and all their other animals become ours?  So let us give our consent to them, and they will settle among us.'  All the men who went out of the city gate agreed with Hamor and his son Shechem, and every male in the city was circumcised." (Genesis 34:21-24 NIV)

It seems that greed influenced the Shechemites just as powerfully as Shechem's desire to have Dinah.  They seem to think that all of the Israelites' wealth will soon become theirs.  This raises the question:  do they intend to bring harm upon the Israelites in the future and obtain their wealth as well as their sister?  It would appear to be so, for otherwise, how would the Israelites' material goods become theirs?  More on this in the next post. 
 

Genesis 34:1-12 Dinah

"Now Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land." (Genesis 34:1 NIV)

What's wrong with this picture?  It is understandable that Dinah would be interested in visiting with other women.  Shechem was an important Canaanite city, and would likely have many attractions for the young girl.  However, I am surprised that Jacob would have allowed her to go out unescorted, for there were dangers to a young girl on her own in a city such as this as well.

On a more spiritual level, Jacob's mother Rebekah and father Isaac had not wanted Jacob to pick a wife from among the inhabitants of Canaan.  (Genesis 27:46-28:2)  Why, then, would Jacob feel comfortable enough to allow his daughter to mingle with them in such a casual way, especially as she seems to be a young woman of marriageable age?  Also, Jacob must have been living fairly close to the Canaanites for her to be able to visit them in this way.

Predictably, there is trouble.  "When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and violated her.  His heart was drawn to Dinah daughter of Jacob, and he loved the girl and spoke tenderly to her.  And Shechem said to his father Hamor, 'Get me this girl as my wife.' " (Genesis 34:2-4 NIV)  Hamor strikes me as the spoiled son of a powerful ruler, someone who is used to getting his own way, no matter what the cost to others.  His tender words do not excuse the fact that he has raped a young woman, even though now he is trying to 'fix' the situation by marrying her.

Somehow, word of this incident has filtered back to Jacob.  Hamor has not yet arrived to begin marriage negotiations, and Dinah is presumably being kept at Shechem's home.  Jacob kept quiet about the matter until his sons came back from caring for the livestock.  I can not imagine how he managed to do so, unless it is because he realized that by himself he was powerless to do anything until they arrived. (v.5)  Perhaps Jacob sent word for his sons to return home.

At any rate, it was not long before word spread to Dinah's brothers as well.  "Then Shechem's father Hamor went out to talk with Jacob.  Now Jacob's brothers had come in from the fields as soon as they heard what had happened.  They were filled with grief and fury, because Shechem had done a disgraceful thing in Israel by lying with Jacob's daughter -- a thing that should not be done." (Genesis 34:6-7 NIV)

Three different parts of that last sentence convey the awfulness of this deed:

•   the "grief and fury" of the brothers,
•  "a disgraceful thing in Israel"
•  "a thing that should not be done".

The grief and fury of the brothers was understandable -- aside from the rage about her attack, Dinah could not be given to this man, nor was she now likely to be considered socially desirable for another man to marry.  Her life in that sense had been ruined.

"But Hamor said to them, "My son Shechem has his heart set on your daughter.  Please give her to him as his wife.  Intermarry with us; give us your daughters and take our daughters for yourselves.  You can settle among us; the land is open to you.  Live in it, trade in it, and acquire property in it."  (Genesis 34:8-10 NIV)  Hamor tried to persuade Jacob and his sons that it would be to their advantage to settle among the Hivites.  Women, property, and riches from trade could be theirs.

Shechem adds his own pleas:  "...Let me find favor in your eyes and I will give you whatever you ask.  Make the price for the bride and the gift I am to bring as great as you like, and I'll pay whatever you ask me.  Only get me the girl as my wife." (Genesis 34:11-12 NIV)

Jacob and his sons find themselves in a horrible situation, made all the worse by Jacob's knowledge that if he had gone on to Bethel, or even to Esau in Seir, this incident would not have happened. 

Genesis 33:18-20 Side trip to Shechem

"After Jacob came from Paddan-Aram, he arrrived safely at the city of Shechem in Canaan and camped within sight of the city.  For a hundred pieces of silver, he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent.  There he set up an altar and called it El Elohe Israel." (Genesis 33:18-20 NIV)

Many commentators see this trip to Shechem as a bad thing.  This is not surprising, considering the events that are soon to take place there.  However, this side trip to Shechem is not merely a case of Jacob fearfully trying to stay as far away from Esau as he can without appearing hostile toward him.

It seems that Jacob is trying to follow the same path that his grandfather Abraham had taken into Canaan.  Abraham had traveled to the site of the great tree of Mamre in Shechem, where he built an altar to God.  Then Abraham had gone on to Bethel, where he built another altar. (Genesis 12:4-9)  Jacob is following the same path.  In itself, there is nothing really wrong about Jacob's travels.  Perhaps there were considerations about grass and water for his animals which also figured into his thinking.

However, it is worth noting that after Abraham left Bethel, he headed into Egypt to escape famine conditions in Canaan.  He did this without consulting God, who had promised to be with him and provide for him.  We have seen the embarrassing incident with Pharaoh and Abraham's wife Sarai which occurred when Abraham tried to pass Sarai off as his sister because of his fear for his own safety.  In that case, Pharaoh had appeared more honest and righteous than Abraham, and had basically kicked him out of Egypt.  (Genesis 12:10-20)  On an even more serious note, if God had not intervened, Pharaoh would have taken Sarai as part of his harem and God's plan to have the Messiah come through Abraham's line would have been disrupted.

Now, as Jacob heads toward Shechem, I wonder if this, too, is a move motivated more by fear than wisdom.  Jacob may have been thinking that he was following in godly Abraham's footsteps, but perhaps Abraham's path was different than his own.  Perhaps Jacob should have consulted God as to where He wanted Jacob to go.  Since God had referred to Himself as '...the God of Bethel, where you anointed a pillar and where you made a vow to me ...' (Genesis 31:13 NIV), perhaps Jacob should have gone straight back there and fulfilled that vow.  Instead, here he is, within sight of a major Canaanite city.

To me, this is starting to look very much like what had happened when Lot chose grass over grace and began to inch ever closer to living within a city which was known to be wicked.  You know as well as I do that nothing good is going to come out of that.

Genesis 33:1-17 Esau Arrives

"Jacob looked up and there was Esau, coming with his four hundred men; so he divided the children among Leah, Rachel and the two maidservants.  He put the maidservants and their children in front, Leah and  her children next, and Rachel and Joseph in the rear.  He himself went on ahead and bowed down to the ground seven times as he approached his brother." (Genesis 33:1-3 NIV)

Esau was rapidly approaching, and Jacob arranged his family in a way that ensured that Rachel, his favorite, was the most protected.  I wonder how the other women felt about that arrangement, for I am sure that they noticed.  At least Jacob went out in front of the party to meet Esau.  By his bowing to the ground seven times he tried to convey his submission toward his brother.

However, Jacob's fears about meeting his brother were groundless.  "But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him.  And they wept." (Genesis 33:4 NIV)  Afterwards, Jacob's wives and children presented themselves before Esau. (v. 5-7)  Esau questioned the meaning of the groups of animals which had arrived before Jacob and his family.  Jacob insisted that Esau take these as a gift, although Esau let it be known that he already had plenty.  (v. 8-11)  Note that Jacob still calls Esau 'my lord', while Esau easily calls Jacob 'my brother'.  Jacob is still a bit fearful of Esau's intentions, I think, for he refuses to have Esau or some of his men accompany them to Seir. (v. 12-15) 

In fact, for a moment, Jacob seems to revert to his old deceptive ways, for he does not follow Esau to Seir, as he had proposed.  "So that day, Esau started on his way back to Seir.  Jacob, however, went to Succoth, where he built a place for himself and made shelters for his livestock.  That is why the place is called Succoth." (Genesis 33:16-17 NIV)  [Succoth means 'shelters']

It is clear that Jacob would rather have God's protection than trust in Esau's men.  Perhaps there is also a certain courtesy in not going all the way to Seir with his multitude of animals, whose need for grass and water could possibly strain the newly repaired relationship with his brother.  However, there is something rather disturbing about the fact that Jacob tells his brother that he will be following him to Seir, when he ultimately goes in the exact opposite direfction.  Even if Jacob intends to eventually make good on his visit to Esau, he is certainly straining the bonds of truthfulness to the breaking point.

Genesis 32:22-32 Wrestling Match

"That night Jacob got up and took his two wives, his two maidservants and his eleven sons and crossed the ford of the Jabbok.  After he had sent them across the stream, he sent over all his possessions.  So Jacob was left alone, and a man wrestled with him till daybreak." (Genesis 32:22-24 NIV)

I can understand Jacob sending his family and possessions across the stream and needing some time alone, to reflect upon how he had once crossed this place with only his staff, and how the Lord had blessed him since that time with a large family and great possessions.  What's up with the wrestling, though?!  That seems like a bizarre addition to the night's symbolism as Jacob prepares to return home.  Let's read the rest of this account:

"When the man saw that he could not overpower him, he touched the socket of Jacob's hip so that his hip was wrenched as he wrestled with the man.  Then the man said, 'Let me go, for it is daybreak.'

  But Jacob replied, 'I will not let you go unless you bless me.'

  The man asked him, 'What is your name?'

  'Jacob,' he answered.

Then the man said, 'Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome.'

Jacob said, 'Please tell me your name.'

But he replied, 'Why do you ask my name?'  Then he blessed him there.

So Jacob called the place Peniel, saying, 'It is because I saw God face to face and yet my life was spared.'

  (Genesis 32:25-30 NIV)

The book of the prophet Hosea also gives some further details of this event:

"In the womb he grasped his brother's heel; as a man he struggled with God.

  He struggled with the angel and overcame him; he wept and begged for his favor." (Hosea 12:3-4 NIV)

Note the strange combination of success and failure as Jacob wrestled with this individual, who is referred to as a man, an angel and God.  Jacob is said to overcome him, yet Jacob is also immediately incapacitated when the man touches his hip socket.  Jacob himself believes that he has seen God.  He even names the place Peniel [face of God] to commemorate the fact that he has seen God and yet his life had been spared.  Jacob's name had been changed to Israel [he struggles with God], which is another evidence that the wrestler was God.

I believe that this was another appearance of the One who is known as the angel of the Lord, a preincarnate appearance of the Messiah, Jesus.  I know that this is a bit of a leap for my readers to swallow at this moment, and I do not blame you, for it is a rather complex concept.  I think a post of its own is in order, although I am a bit nervous about whether I have enough of a grasp of this concept to make it clear to others.  I will do my best to assemble the passages where this mysterious individual appears, and to show why I have drawn the conclusion that this is indeed Jesus the promised Messiah.  I will try to write this post soon, although it may take me some time to study it out a bit more before I do so.  For the time being, the reader can at least admit that Jacob believes that the wrestler is God Himself.  As to Jacob's initial success in overcoming the wrestler, I get the distinct impression that his 'success' is entirely due to the will and patience of this same Wrestler, who acknowledges Jacob's struggles, yet makes perfectly clear Who has been in charge all along.

"The sun rose above him as he passed Peniel, and he was limping because of his hip.

Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip,

because the socket of Jacob's hip was touched near the tendon."  (Genesis 32:31-32 NIV)

With the dawning of the day comes a whole new chapter in Jacob's life.  He is not perfect, and will continue to make wrong choices and sometimes live up to his old name rather than his new one, but it is clear that the One who he used to refer to as 'the Fear of his father Isaac' has manifested Himself to Jacob in a whole new way and is his God as well.

Genesis 32:13-21 Night at Mahanaim

Jacob spent the night at Mahanaim with his family, servants and animals.  He selected a gift of 200 female goats, 20 male goats, 200 ewes and 20 rams, 30 camel and their young, 40 cows and 10 bulls, 20 female donkeys and 10 male donkeys for his brother Esau.  The sheer size of this gift gives us some idea of how wealthy Jacob had become.  He had first crossed the Jordan with only his staff, but now he could spare 550+ animals as a gift!  Each herd was separated, and he instructed the servants who were taking the gift to Esau that they should go ahead and leave some space between the herds.  (v.13-16)

[How would you like to have been the first guy to be leading that procession to Esau?!  I also wondered if giving Esau this large gift was wise -- wasn't it almost like rubbing in the fact that Jacob has the blessing and is fabulously wealthy?  However, since Jacob says that he hopes to pacify Esau by this gift (v.20), I assume it is not gloating, but rather, a sharing with Esau of some of the wealth which Esau may still believe is rightfully due him.  In God's sight, that is really not the case, for God had decided to exalt Jacob over his brother even before they were born (Genesis 25:23), so in a sense, Jacob owes Esau nothing.  In human terms, Jacob had stolen Esau's blessing, but God had intended it to be his all along.  I am not saying that the end justifies the means.  Not at all.  However,  I am saying that it is Jacob's sinful deception (wresting the blessing from his brother Esau, instead of waiting for God to give it to him) which he is probably trying to make up for now.]
 
Aside from his gift, Jacob also instructed the servants as to what they should say:  "...When my brother Esau meets you and asks, 'To whom do you belong, and where are you going, and who owns all these animals in front of you?' then you are to say, 'They belong to your servant Jacob.  They are a gift to my lord Esau, and he is coming behind us.' "  (Genesis 32:17-18 NIV)  Note Jacob refers to himself as Esau's servant, and Esau as his lord.  While these terms may be only an expected formality, Jacob indicates both his peaceful intentions and that he is not going to lord it over Esau.

"So Jacob's gifts went on ahead of him, but he himself spent the night in the camp." (Genesis 32:21 NIV) 

Genesis 32:7-12 Jacob's Worst Fear and Best Position

"In great fear and distress Jacob divided the people who were with him into two groups, and the flocks and herds and camels as well.  He thought, 'If Esau comes and attacks one group, the group that is left may escape.'  (Genesis 32:7-8 NIV)

How Jacob must have wished that he had never stolen Esau's blessing!  After all, before Jacob had even been born, his mother had been informed by God that she was having twins and that "the older [Esau] will serve the younger [Jacob]." (Genesis 25:23)  God would have brought about Jacob's preeminence without the deception, separation, and anxiety which had resulted from his trying to grab it on his own.  Now, even twenty years later, Jacob was facing the consequences of his actions.  It is worth mentioning that his mother Rebekah, who helped planned the deception and probably thought she would be separated from Jacob for only a short season, had already died.  Now Jacob was wondering if all of his family and his wealth would be destroyed by Esau and the four hundred men who were coming to meet him.

However, Jacob does one thing right.  He prays to God for help.  Here is his prayer:

"O God of my father Abraham, God of my father Isaac, O Lord, who said to me, 

'Go back to your country and your relatives, and I will make you prosper,'

I am unworthy of all the kindness and faithfulness you have shown your servant.

I had only my staff when I crossed this Jordan, 

but now I have become two groups.

Save me, I pray, from the hand of my brother Esau,

for I am afraid he will come and attack me,

and also the mothers with their children.

But you have said, 'I will surely make you prosper and will make your descendants like the sand of the sea,

which cannot be counted.' " 

                                                                                 (Genesis 32:9-12 NIV)

I love the simple directness of this prayer.  Jacob does not try to hide his fear, or pretend to be more holy than he actually is.  He does not even claim that God is his God, although by his actions we know that there is a change going on in his heart.  He has been obedient by coming back to Canaan, as God had directed him to do.  He also indicates that he believes God will help him, for he mentions the fact that God had promised to bless and prosper him, and increase his descendants.  The unspoken thought behind this statement is that he believes that God will deliver him now, or else there would not be any descendants (or even himself, for that matter) to prosper and increase.  Despite the grimness of his situation, Jacob is actually in the best place he could be -- walking in obedience to the God who created the universe.