Commentary - Genesis 36:31-39

Bird's-eye view

At first glance, a passage like this one, a dry list of long-dead Edomite kings, might seem like a dusty corner of Scripture, a genealogical cul-de-sac with little to offer the modern Christian. But we must remember that all Scripture is God-breathed and profitable, and that includes the king lists. This section is strategically placed by the Holy Spirit to draw a sharp and instructive contrast. We have just concluded the generations of Esau, the profane man who sold his birthright for a bowl of soup. Now, before we move on to the generations of Jacob, the man through whom the covenant promise will flow, we are given this glimpse into the kingdom of Edom. It is a picture of a worldly kingdom, established and flourishing on its own terms, with its own succession of rulers, all before Israel even had a king. This is a lesson in the two ways, the two cities, the two lines that run throughout all of history: the city of man, which rises quickly and appears strong, and the city of God, which grows slowly, often unseen, according to God's patient timetable.

The central point here is one of timing and trust. Edom has its kings. They rise, they reign, they die. Their power is immediate, tangible, and, as we see from the repetitive "and he died," ultimately transient. Israel, on the other hand, is still a family, not yet a nation, let alone a kingdom with a king on a throne. They are waiting for the promise. This list, therefore, serves not as a distraction but as a theological backdrop. It highlights God's deliberate, unhurried work in building His covenant people. While the world is busy crowning its kings and building its cities, God is quietly preparing a people for His King, the true King, Jesus Christ. The history of Edom is the history of the flesh, which comes first and then perishes. The history of Jacob is the history of the Spirit, which comes later and endures forever.

Outline

Clause-by-Clause Commentary

v. 31 Now these are the kings who reigned in the land of Edom before any king of the sons of Israel reigned.

The opening statement sets the entire passage in its proper frame. This is not just a list; it is a comparison. The Spirit, through Moses, is making a pointed theological statement about the nature of God's dealings with men. The key phrase is "before any king of the sons of Israel reigned." Edom, the nation descended from Esau, got off to a fast start. They organized themselves, established a monarchy, and had a succession of eight kings before Israel even had one. From a worldly perspective, Edom was the success story. They had the political structure, the power, the stability of a kingdom. Jacob's descendants, meanwhile, were still a collection of tribes, and would soon be slaves in Egypt. This is a recurring pattern in Scripture. The line of Cain builds the first city (Gen. 4:17). Ishmael becomes a great nation quickly. The kingdoms of men always seem to get the jump on the kingdom of God. This verse teaches us to see history from God's perspective. God is never in a hurry. The speed with which the city of man establishes itself is no threat to the purposes of the city of God. God's kingdom is an everlasting kingdom, and He builds it patiently, stone by stone.

v. 32 And Bela the son of Beor became king in Edom, and the name of his city was Dinhabah.

So the list begins. Bela, son of Beor. We are given his name, his father's name, and his capital city. These are the markers of worldly importance. He had a lineage and a seat of power. This is what men value. It is interesting that some have associated this Bela with Balaam, the son of Beor, from the book of Numbers. While the identification is not certain, it is a tantalizing possibility, suggesting that the spiritual opposition Israel would later face from Balaam had deep historical roots in the rival kingdom of Edom. Whether it is the same man or not, the principle holds. The kings of Edom represent a coherent, organized opposition to the purposes of God, established long before Israel was in any position to challenge them on the world stage.

v. 33 Then Bela died, and Jobab the son of Zerah of Bozrah became king in his place.

And here begins the drumbeat that echoes through this whole section: "Then Bela died." This is the great equalizer. For all his kingship, for all the glory of his city Dinhabah, Bela died. His reign came to an end. This is the fate of all earthly power. It is temporary. A new king, Jobab, takes his place. Notice that the kingship in Edom does not appear to be dynastic. The kings come from different places, Bozrah, the land of the Temanites, and so on. This suggests a kingdom built on human strength, perhaps an elective monarchy where the strongest chief took power, rather than a covenantal succession established by God. It is a kingdom of man, by man, and for man. And like all such kingdoms, it is built on a foundation of dust, and to dust it returns.

v. 34-35 Then Jobab died, and Husham of the land of the Temanites became king in his place. Then Husham died, and Hadad the son of Bedad, who struck down Midian in the field of Moab, became king in his place; and the name of his city was Avith.

The list continues, and the pattern is hammered home. Jobab died. Husham died. The names change, but the outcome is the same. Worldly glory is a fading flower. We do get one small biographical detail here, a flash of earthly achievement. Hadad is remembered as the one "who struck down Midian in the field of Moab." He was a conqueror, a mighty man of valor. He made a name for himself. He expanded his kingdom's influence. This is what the world celebrates, military victory, political power, a lasting legacy. And the Bible records it. It doesn't deny that these things happened. But in the very next verse, what do we read?

v. 36 Then Hadad died, and Samlah of Masrekah became king in his place.

Even the great conqueror, Hadad, died. His victory over Midian could not secure him victory over the final enemy. This is the vanity of all worldly ambition when it is detached from the fear of the Lord. You can conquer nations, build cities, and make a great name for yourself, but the grave awaits. The inspired record places his great achievement right next to his obituary, reminding us of the ultimate futility of a life lived for the glory of self instead of the glory of God. Psalm 49 says it well: "For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others. Their graves are their homes forever... man in his pomp will not remain; he is like the beasts that perish."

v. 37-38 Then Samlah died, and Shaul of Rehoboth on the River became king in his place. Then Shaul died, and Baal-hanan the son of Achbor became king in his place.

The list rolls on, a monotonous account of the rise and fall of men. Samlah died. Shaul died. The names are recorded for us, but they are just names in a list of the dead. Their power, their policies, their ambitions, all have been swallowed by time. This is a stark contrast to the story that is about to unfold with Jacob and his sons. Their story is not one of earthly kingship, but of covenant faithfulness. Their names, Judah, Joseph, Levi, will echo through eternity, not because of the thrones they occupied, but because of the God they served and the promises they carried. The king of Edom might have had Rehoboth on the River, but Judah would have the Messiah, who is the water of life.

v. 39 Then Baal-hanan the son of Achbor died, and Hadar became king in his place; and the name of his city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, daughter of Mezahab.

The list concludes with the eighth king, Hadar. And here, the formula changes slightly. It does not say, "Then Hadar died." Some have suggested this means he was still reigning when Moses wrote this account. Whether that is the case or not, the finality is still present. We are given more details about him, his city, his wife, and his wife's lineage. This adds a touch of historical realism, but it doesn't change the fundamental point. This is the high-water mark of the kingdom of Edom as recorded here. It is a kingdom of flesh and blood, of husbands and wives, of fathers and daughters. It is a thoroughly human enterprise. And because it is merely human, it is destined to be supplanted by the divine enterprise that is unfolding in the line of Jacob. While Edom is busy with its royal marriages, God is preparing the bride of Christ.

Application

So what are we to do with a list of dead Edomite kings? First, we are to learn patience. God's timetable is not our own. The church often looks weak and insignificant compared to the mighty kingdoms of this world. The world has its kings, its presidents, its CEOs, its celebrities. They have the power, the money, the influence. And we are tempted to despair, or to become envious, or to try to build the church using their methods. This passage is a rebuke to all such faithlessness. Edom had eight kings before Israel had one. But where is the kingdom of Edom today? It is a ruin. And the kingdom of Israel? It brought forth the King of kings, and His kingdom shall have no end.

Second, we are to be reminded of our mortality and the vanity of worldly ambition. The constant refrain, "and he died," should echo in our ears. We are all going to die. The kingdoms we build for ourselves in this life, our careers, our reputations, our possessions, will all be left behind. The only thing that will endure is that which is built on the foundation of Jesus Christ. Are you building for Edom or for Jerusalem? Are you investing in a kingdom that perishes or the one that is everlasting? This list of dead kings is a sermon on the foolishness of the man who builds his house on the sand.

Finally, this passage points us to Christ. It does so by way of contrast. Here are eight kings who reigned and died. But the line of Jacob, the line of promise, was waiting for a different kind of king. A king who would not die and stay dead, but who would conquer death itself. A king whose throne is not in Bozrah or Pau, but at the right hand of the Majesty on High. The silence about an Israelite king in this passage creates a holy tension, a longing for the true king to appear. This entire list of failed, dead kings is meant to make us look up and cry, "Come, Lord Jesus." He is the King who was promised, the King who reigns forever, and the King before whom every Edomite king, and every other king, will one day bow the knee.