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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 36:31–43.
By degrees, it seems, the Edomites wormed out the Horites, obtained full possession of the country, and had a government of their own. 1. They were ruled by kings, who governed the whole country, and seem to have come to the throne by election, and not by lineal descent; so bishop Patrick observes. These kings reigned in Edom before there reigned any king over the children of Israel, that is, before Moses's time, for he was king in Jeshurun, Gen 36:3. God had lately promised Jacob that kings should come out of his loins (Gen 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 (Gen 36:29), 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 (Exo 15:15), yet, long afterwards, of their kings again. 3. Mount Seir is called the land of their possession, Gen 36:43. 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 (Luk 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.
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Summary
Genesis 36:32 meticulously records the reign of Bela, son of Beor, as one of the early kings of Edom, identifying his capital city as Dinhabah. This verse is part of a comprehensive genealogical and monarchical register of Esau's descendants, highlighting the establishment of a formal, centralized kingdom in Edom long before the nation of Israel would establish its own monarchy. It underscores the distinct historical trajectories of the twin nations, demonstrating God's sovereign oversight even in the development of peoples outside the direct covenant line of Jacob.
Context
Literary Context
Genesis chapter 36 serves as a detailed genealogical interlude, meticulously documenting the descendants of Esau, also known as Edom. Positioned between the narratives of Jacob's return to Canaan and the beginning of Joseph's story, this chapter provides a comprehensive account of Esau's wives, children, tribal chiefs, and, notably, a list of eight kings who reigned in Edom. This extensive record contrasts sharply with the immediate narrative focus on Jacob's family that resumes in Genesis 37, emphasizing the distinct historical and political development of the two brother nations. The inclusion of this detailed Edomite lineage underscores the Bible's commitment to recording the broader historical landscape, not just the direct covenant line, and sets the stage for future interactions between Israel and Edom.
Historical & Cultural Context
The period described in Genesis 36 predates the unified monarchy of Israel by several centuries. While Israel was still a nascent tribal confederation, the Edomites, settled in the mountainous region south-east of the Dead Sea (modern-day Jordan), had already established a centralized kingdom. This reflects the common political structures emerging in the ancient Near East, where city-states and monarchies were forming. The mention of kings "before there reigned any king over the children of Israel" (Genesis 36:31) is a significant chronological marker, highlighting a key difference in the early political development of these two closely related peoples. The Edomites, strategically located along important trade routes, likely developed a more structured governance earlier due to economic and defensive needs.
Key Themes
Genesis 36:32 contributes to several overarching themes within the book of Genesis and the Pentateuch. Firstly, it illustrates the fulfillment of God's promises concerning the proliferation of nations, as both Abraham and Jacob were promised that kings would come from their loins (Genesis 17:6 and Genesis 35:11). This verse shows that even Esau's line, though not the primary covenant line, experienced this aspect of divine blessing. Secondly, it highlights the distinct paths of Esau and Jacob, emphasizing that while Esau's descendants quickly established an earthly kingdom, Jacob's would follow a different, divinely guided trajectory, eventually leading to a unique covenant relationship with God and a different form of leadership. Lastly, the meticulous record-keeping underscores the sovereignty of God over all nations and His providential hand in shaping human history, even in what might seem like peripheral details to the main redemptive narrative.
Exposition and Analysis
Genesis 36:32 states, "And Bela the son of Beor reigned in Edom: and the name of his city [was] Dinhabah." This verse introduces the first of a succession of Edomite kings, providing specific details about his lineage and capital city, thereby solidifying the historical and geographical context of this early monarchy.
Key Word Analysis
The name of this Edomite king (H1106) is derived from a root meaning "to swallow" or "to consume." While the Strong's data primarily identifies it as a proper noun, the underlying meaning might subtly suggest a powerful or dominant figure, perhaps one who "swallowed up" or consolidated power to establish the initial monarchical authority in Edom. This etymology, though not explicitly stated as its meaning in the text, aligns with the role of a founding king.
The verb (H4427) signifies "to reign" or "to ascend the throne." It denotes the formal establishment of a monarchical system, indicating a shift from a purely tribal or clan-based leadership to a more centralized, hereditary form of governance. The use of this specific verb underscores the institutional nature of Bela's rule.
This term (H5892) refers to a "city" or "town," often implying a place that is guarded or watched. The mention of Dinhabah as Bela's city suggests it was not merely a settlement but a significant administrative and perhaps defensive center, serving as the seat of his royal authority and likely a hub for judicial and economic activity in early Edom.
Verse Breakdown
"And Bela the son of Beor reigned in Edom:"
This clause identifies the first king in a list of independent Edomite monarchs. Bela's lineage, "son of Beor," provides a specific identifier, distinguishing him and anchoring him within the Edomite genealogical framework. The phrase "reigned in Edom" explicitly states the establishment of a formal, centralized monarchy over the entire nation, signifying a significant political development for Esau's descendants.
"and the name of his city [was] Dinhabah."
This second clause provides crucial geographical and administrative detail. Naming the capital city, Dinhabah, indicates a settled, organized kingdom with a designated seat of power. While the precise location of Dinhabah is debated by scholars, its mention highlights the emerging sophistication of Edomite governance and infrastructure under Bela's rule.
Literary Devices
The primary literary device at play in this verse, and indeed throughout Genesis 36, is Genealogy and Chronicle. The meticulous listing of names, lineages, and places serves to provide a historical record, establishing the identity and development of the Edomite nation. This detailed chronicling lends an air of historical verisimilitude and divine authority to the narrative. Additionally, the verse employs Foreshadowing by explicitly noting that these kings reigned "before there reigned any king over the children of Israel" (Genesis 36:31). This subtle comparison sets up a contrast that will become highly significant later in Israel's history, highlighting the distinct paths God ordained for the two nations. The inclusion of specific names and places like Bela and Dinhabah also serves as Verisimilitude, lending authenticity and concreteness to the historical account.
Theological and Thematic Connections
Genesis 36:32, though a seemingly simple historical record, is rich with theological implications. It demonstrates God's comprehensive sovereignty, not only over His chosen people but over all nations and their historical development. The rise of kings in Edom, an earthly kingdom, is part of God's broader plan, fulfilling promises made to Abraham and Jacob that their descendants would multiply and produce kings, even if through different lines. This meticulous detailing of Esau's lineage and the establishment of his kingdom underscores the biblical narrative's commitment to historical accuracy and God's active involvement in the affairs of all humanity, shaping the destinies of nations according to His divine will.
Reflection and Application
Genesis 36:32, a concise historical note, offers profound insights for contemporary reflection. It reminds us that God's sovereign hand is at work in the affairs of all nations and peoples, not just those we might consider central to His redemptive plan. The rise of kings like Bela in Edom, seemingly distant from the direct covenant line, is nevertheless recorded as part of God's meticulous historical narrative, demonstrating that every kingdom, leader, and historical epoch operates under His ultimate authority. For us today, this encourages a broader perspective on history and current events, recognizing that God is orchestrating all things for His ultimate purposes. It invites us to trust in His overarching plan, even when circumstances seem chaotic or peripheral, knowing that He is actively involved in every detail of human history, moving it towards His intended culmination.
Questions for Reflection
FAQ
Why does the Bible include a list of Edomite kings?
The Bible includes a list of Edomite kings, such as Bela, for several significant reasons. Firstly, it demonstrates the fulfillment of God's promise that Esau, like Jacob, would become a great nation and produce kings (Genesis 17:6 and Genesis 35:11). Secondly, it provides a crucial historical and chronological marker, explicitly stating that these kings reigned "before there reigned any king over the children of Israel" (Genesis 36:31), highlighting the distinct political development of the two nations. Lastly, it underscores God's meticulous record-keeping and His sovereign oversight of all nations, not just Israel, illustrating that all human history, even that of peoples outside the direct covenant line, is within His divine plan.
What is the significance of Edom having kings before Israel?
The significance of Edom having kings before Israel lies in the profound contrast it draws between the two nations descended from twin brothers, Esau and Jacob. While Esau's descendants quickly formed an earthly kingdom with a succession of kings, Jacob's descendants (Israel) would remain a tribal confederation for centuries, governed by judges under God's direct leadership, before eventually requesting and receiving a human king. This distinction emphasizes the unique nature of God's covenant with Israel, which initially focused on a direct theocracy rather than an earthly monarchy. It also highlights the different paths God ordained for each nation, with Israel's future kingship being part of a distinct divine plan culminating in the Messiah.
Who was Bela, son of Beor?
Bela, son of Beor, was the first of a list of eight kings who reigned in Edom, as recorded in Genesis 36:32. His name, Bela, potentially carries a meaning related to "swallowing" or "destruction," which might suggest a powerful or conquering ruler. His capital city was Dinhabah, a detail that hints at the emerging administrative sophistication of the Edomite kingdom. Beyond this verse and his inclusion in the list of Edomite kings, the Bible provides no further details about his life or reign. His significance lies primarily in his role as the inaugural figure in the established Edomite monarchy, a nation that would later have significant, often adversarial, interactions with Israel throughout biblical history (Numbers 20:14-21 and Amos 1:11).
Christ-Centered Fulfillment
While Genesis 36:32 records the reign of an earthly king of Edom, its ultimate Christ-centered fulfillment is found in the broader theological framework it supports and the contrast it implicitly draws. The establishment of human kingship in Edom, even before Israel had its own, underscores the universal human need for governance and leadership, which ultimately points to the true and eternal King. All earthly kings and kingdoms, whether those of Edom or later Israel, are but temporary, imperfect reflections of the perfect, divine kingship of Jesus Christ. He is the ultimate King of kings and Lord of lords, whose reign is not limited by time, geography, or human lineage, unlike Bela's. The meticulous biblical record of these early kings, including those outside the direct covenant line, demonstrates God's sovereign control over all history, orchestrating events to culminate in the advent of His Son, the Messiah. It is Jesus who establishes an everlasting kingdom of righteousness and peace (Isaiah 9:6-7), a kingdom that transcends all earthly monarchies and fulfills the deepest longings for perfect rule. His reign is the divine answer to the human quest for ideal governance, a spiritual kingdom that will ultimately encompass all nations (Revelation 11:15).