This meditation was given during the open time of worship before the Lord’s Supper at Bermondsey Gospel Hall on Genesis 36-37.
This week my Bible reading plan included Genesis 36 and 37, which seen me leave one section of Genesis and move to another. Or rather, leave one generation behind and continue on with another. In Genesis 25, after the death of Abraham (Genesis 25:1-11), the author turned to consider the sons of Abraham. In doing so he quickly passes over the ‘generations of Ishmael’ (Genesis 25:12-18) and focuses on the story of ‘the generations of Isaac’ (Genesis 25:19). However, now with Jacob dead (Genesis 35:29), the narrative moves on to concentrate on the sons of Jacob, Esau and Jacob.
The generations of Esau
In chapter 36, the focus initially turns to ‘the generations of Esau’ (Genesis 36:1). He had taken three wives from the Canaanites, including Ishmael’s daughter, and had accumulated a large household in the land of Canaan. However, instead of remaining in the land that he had been raised in, he settled in the hill country of Seir (which would later be renamed Edom after Esau) (Genesis 36:6-7). Like Lot, in contrast with Abraham, and Ishmael, in contrast with Isaac, Esau left the land of promise to seek out his future in another place.
From the narrative in Genesis 36, it appears that this decision was a shrewd move. Esau’s family swells (Genesis 36:9-14), so much so that chiefs, who were political and military leaders, arose within it (Genesis 36:15-19). The original inhabitants of the land of Seir, the Horites, also had significant numbers (Genesis 26:20-28) and chiefs (Genesis 36:29-30). However, they seem to be eclipsed by the invaders. Genesis 36 records that the two dynasties come together into a united kingdom, with kings of Edom (Genesis 36:31-39) reigning over the entire land and including descendants of Esau like Zerah, his grandson. Scripture later explains this coming together by recording that the family of Esau were victorious over the Horites (Deuteronomy 2:12,22) and it seems that any remain that this triumph were incorporated into the invaders (2 Chronicles 25:11-14). These kings are recorded as being victorious in battle and building cities to solidify their growing civilisation.
The author takes this opportunity to point out that all these great feats were accomplished by the ‘kings who reigned in the land of Edom, before any king reigned over the Israelites.’ (Genesis 36:31) By doing so the author invites us to contrast the two families. Edom developed at such a pace, and with such power and prosperity, in comparison with Israel, we could be forgiven for thinking that it was Esau and not Jacob who had received the blessing.
This would be in keeping with everything that we know about the two brothers. Esau was the older, stronger and more courageous of the two (Genesis 25:27). Jacob was younger and weaker, acquiring his blessing and possessions by deceit and trickery. If a mighty nation was to come from a son of Isaac, it would surely have been Esau (as Genesis 36 suggests)? Indeed, if we are looking for offspring to crush the head of the seed of the serpent as promised (Genesis 3:16), it would surely be the offspring of Esau?
And yet, after leaving the family of Esau ‘in the land of their possession’ at the end of Genesis 36, the author returns to consider ‘the generations of Jacob’ (Genesis 37:2) and will not speak of Esau again. It is the offspring of Jacob that he is interested in. It is Israel and not Edom that is the focus of the Old Testament.
The generations of Jacob
It doesn’t take too long to realise why it is Jacob that remains centre stage, for he ‘lived in the land of his father’s sojournings, in the land of Canaan.’ (Genesis 37:1) Esau may have obtained prosperity and power, but Jacob retained the promises. Esau, like Lot and Ishmael before him, left the promised land to seek fame and fortune elsewhere. Jacob remained in the land which God had promised him (Genesis 28:13-15), just as he had promised his father and grandfather before him. Jacob, despite his weakness and failings, trusted his fate and family to God. And so we speak of the God of Abraham, Isaac and Jacob, not Esau.
While the choice of God to use Jacob rather than Esau may defy our worldly wisdom and normal expectations, given the might of Esau described in Genesis 36, it is in accordance with how God works in the world. Indeed, God often uses the weak and needy to achieve his aims in the world. When it was time for Israel to have a king like the Edomites, it is David, the youngest brother and slender shepherd boy, that he blesses over the mighty Saul. Even more so, in sending his Son to save his people, God chooses to do that which confounds human sense and wisdom. As Paul records, ‘Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.’ (1 Corinthians 1:22–25)
Foretold by Joseph but fulfilled in Jesus
Having exposed and explained the choice of Jacob over Esau, the author moves on to record the story of the offspring of Jacob (Genesis 37-50). Most prominently it is a story about Joseph, the one who even at this early stage in the story of redemption speaks to us of the coming Israelite who would fulfil the promises to the patriarchs. In contrast to the kings of the Edomites (Genesis 36:31-39), Joseph was a type of the one who would reign and rule over all the nations (Genesis 37:7-9). His path to power was through weakness and suffering. This was not the way of worldly wisdom, but feebleness and folly. And yet, this son of Jacob would triumph in a way the sons of Esau never could. Here we clearly see how the offspring of Jacob will crush the head of the seed of the serpent.
Before we reach the end of even the first book of the Bible, we are confronted with a beloved son of a father who is publically announced to be so (Genesis 37:3-4; Matthew 3:17) and despised by his jealous Jewish brothers (Mark 15:10), who would not allow him to have authority over them (Genesis 37:8; Luke 19:14). This son was betrayed for silver (Genesis 37:28; Matthew 26:15) and delivered over into the hands of foreigners (Genesis 37:28; Mark 10:33) to what, for all intents and purposes, was a cruel death (Genesis 37:31-33; Psalm 22:12-13) alongside two criminals (Genesis 40:1-3; Luke 23:32). And yet, he was exulted to the right hand of the majestic ruler and given power and authority over all things (Genesis 41:37-45; Hebrews 1:3). From this position he was able to obtain salvation for not only his brothers, but for the many nations of the world (Genesis 50:20; John 12:32). That story is the story belonging to the offspring of Jacob, not the offspring of Esau. A story that is foretold by Joseph but fulfilled in Jesus.
ALEXANDER ARRELL