XXXVI.

THE T?LD?TH ESAU.

(1) The generations of Esau.--This toldoth, consisting of Genesis 36:1 to Genesis 37:1, is very remarkable, if it were only for the difficulties with which it abounds, and which have too often been aggravated by the determination of commentators to make Holy Scripture bend to their pre-conceived ideas as to what it ought to be, instead of dutifully accepting it as it is. It begins with an enumeration of Esau's wives, in which the names are different from those given in Genesis 26:34; Genesis 28:9. Next we have the genealogy of Esau, upon the same principle as that whereby the toldoth Ishmael was inserted immediately after the history of Abraham's death (Genesis 25:12-18); but this is followed, in Genesis 36:20-30, by a genealogy of the Horite inhabitants of Mount Seir. Among these Esau dwelt as the predominant power, but nevertheless on friendly terms, for a reason which we shall see hereafter. We next have a list of kings who are said to have reigned in Edom "before there reigned any king over the children of Israel." This is not a prophetical portion of the Bible, but a dry genealogical table, and the attempts made to evade the plain meaning of the words, namely, that at the time when this list of kings was written there were kings in Israel, are painful to read, and can have no other effect than to harden sceptics in unbelief. Of these Edomite kings, it is remarkable that they do not succeed one another by hereditary succession, nor have they the same capital, but seem to belong to a time of anarchy, like that which existed in Israel under the Judges. During this period the Edomites and Horites were fused together, chiefly by conquest (Deuteronomy 2:12; Deuteronomy 2:22), but partly also by the gradual dying out of the inferior race, just as the red man is fading away in North America, and the Maori in New Zealand. Finally, we have a list of the eleven dukes of Edom, "after their places." As these dukes represented tribes or clans, this catalogue is geographical, and as such it is described in Genesis 36:43, and was intended to give the political arrangement of the land at the later date when this addition was made, and when considerable changes had taken place since the time of the first settlement.

These last two documents, forming Genesis 36:31-43, were probably added at the time when the Books of Samuel were composed; but as we find the list of the kings given also in 1Chronicles 1:43-50, and as at that date great activity existed in completing the canon of Holy Scripture, some suppose that the lists in both places are by the same hand. It is entirely wrong to describe them as interpolations; for it was the rule to add to and complete genealogies; and besides there existed in the Jewish Church a living authority in the prophets who had the right and power to make necessary additions to the Divine record. It is to the "schools of the prophets" that we owe, under God's providence, the existence of most of the Old Testament Scriptures, and the preservation of all of them; and they did not preserve them for the sake of the authors, but for the sake of what was written. And there is nothing derogatory to the authority or inspiration of Holy Scripture in believing that the prophets were from time to time moved by the Spirit to add to what had been written. The contents of the Old Testament bear witness everywhere to the scrupulous fidelity with which men guarded in the prophetic schools the sacred deposit entrusted to their care; but it is equally certain that we find notes inserted from time to time, as in Genesis 35:20. No one can doubt but that the remark that the pillar standing on Rachel's grave "unto this day" was the same stone which Jacob had set up, was inserted at a later date, and apparently after the conquest of Canaan. So in Genesis 14:7 we have a note inserted subsequently to the establishment of the kingly office. Why should there be any difficulty in believing that these two lists of kings and dukes, added to complete a genealogy, belonged also to a time when there were kings in Israel?

It is probable, however, that the list of kings given here is of an earlier date than that in the first chapter of Chronicles, for Hadar (more correctly, in Chronicles, Hadad) seems to have been living when this document was composed, and hence the full information about his wife." In Chronicles (1Chronicles 1:51) there is added "Hadad died-also." And if he really were alive when this catalogue was written, he had by that time been dead for centuries; for its date would then be one comparatively early.

Verse 1. - Now these are the generations (cf. Genesis 2:4; Genesis 5:1, etc.) of Esau, - Hairy (vide Genesis 25:25) - which is Edom - Red (vide Genesis 25:30).

36:1-43 Esau and his descendants. - The registers in this chapter show the faithfulness of God to his promise to Abraham. Esau is here called Edom, that name which kept up the remembrance of his selling his birth-right for a mess of pottage. Esau continued the same profane despiser of heavenly things. In outward prosperity and honour, the children of the covenant are often behind, and those that are out of the covenant get the start. We may suppose it a 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. Mount Seir is called the land of their possession. Canaan was at this time only the land of promise. Seir was in the possession of the Edomites. 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 beyond compare better to have Canaan in promise, than mount Seir in possession.Now these are the generations of Esau, who is Edom. Who was surnamed Edom, from the red pottage he sold his birthright for to his brother Jacob, Genesis 25:30; an account is given of him, and his posterity, not only because he was a son of Isaac, lately made mention of as concerned in his burial; but because his posterity would be often taken notice of in the sacred Scriptures, and so their genealogy would serve to illustrate such passages; and Maimonides (m) thinks the principal reason is, that whereas Amalek, a branch of Esau's family, were to be destroyed by an express command of God, it was necessary that all the rest should be particularly described, lest they should all perish together; but other ends are answered hereby, as partly to show the fulfilment of the promise to Abraham, concerning the multiplication of his seed, and the accomplishment of the oracle to Rebekah, signifying that two nations were in her womb, one of which were those Edomites; as also to observe how the blessing of Isaac his father came upon him with effect, Genesis 22:17.

(m) Moreh Nevochim, par. 3. c. 50. p. 510.