John Calvin Commentary Genesis 36

Now these are the generations of Esau. Although Esau was an alien from the Church in the sight of God, yet since he also, as a son of Isaac, was favored with a temporal blessing, Moses celebrates his lineage and records a sufficiently extensive list of his descendants.

This commemoration, however, resembles an honorable burial. For although Esau, with his posterity, took precedence, yet this dignity was like a bubble, which is included in the form of this world and which quickly perishes. Therefore, as has been previously said of other profane nations, Esau is now exalted as if on a grand stage.

But since there is no permanent condition outside the kingdom of God, the splendor attributed to him is evanescent, and all his pomp departs like a passing scene on the stage. Indeed, the Holy Spirit intended to testify that the prophecy Isaac uttered concerning Esau was not in vain; but no sooner has He shown its effect than He turns our eyes away, as if He had cast a veil over it, so that we may confine our attention to the lineage of Jacob.

Now, although Esau had children by three wives, through whom the blessing of God later shone forth, yet polygamy is not approved for that reason, nor is the impure lust of man excused. Instead, in this, the goodness of God is to be admired, which, contrary to the order of nature, brought a good outcome from evil beginnings.

And went into the country from the face of his brother Jacob. Moses does not mean that Esau departed intentionally to make room for his brother; for he was so proud and ferocious that he never would have allowed himself to appear his brother’s inferior. But Moses, without regard to Esau’s intention, praises the secret providence of God, by which Esau was driven into exile, so that the possession of the land might remain free for Jacob alone.

Esau moved to Mount Seir, driven by the desire for present advantage, as is stated elsewhere. Providing for his brother’s welfare was the furthest thing from his mind; but God guided the blind man by his own hand, so that he would not occupy that place in the land which He had appointed for His own servant.

Thus it often happens that the wicked do good to the elect children of God, contrary to their own intention; and while their eager greed longs for present advantages, they promote the eternal salvation of those whose destruction they have sometimes desired. Let us, then, learn from this passage to see, with the eyes of faith, both in what are called accidental circumstances and in the evil desires of men, that secret providence of God, which directs all events to a result predetermined by Himself.

For when Esau went out, so that he might live more comfortably apart from his father’s family, he is said to have departed from the face of his brother, because the Lord had so determined it. It is stated indefinitely that he departed into the country; because, being uncertain about his plan, he sought a home in various places, until Mount Seir presented itself; and, as we say, he went out at random.

And these are the generations of Esau, the father of the Edomites. Although Esau had two names, in this place the second name refers to his descendants, who are called Idumeans. For, to show what God had bestowed upon him for the sake of his father Isaac, Moses expressly calls him the father of a celebrated and famous people.

And certainly, it greatly served this purpose to trace the effect and fulfillment of the prophecy in the descendants of Esau. For if the promise of God flourished so mightily toward a stranger, how much more powerfully would it manifest itself toward the children to whom belongs the adoption, and consequently the inheritance of grace?

Esau was an obscure man and a sojourner in that country. How then could rulers suddenly spring from him, and a great body of people flourish, unless it was because the blessing that proceeded from the mouth of Isaac was confirmed by the result?

For Esau did not reign in this desert without opposition, since a people of no insignificant name previously inhabited Mount Seir. For this reason, Moses relates that the men who had previously inhabited that land were mighty, so that it would not have been easy for a stranger to acquire such power as Esau possessed if he had not been divinely assisted.

This was that Anah that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anah was the originator of this crossbreeding.

But I do not consider this to be said in praise of his ingenuity, for the Lord did not distinguish the different kinds of animals from the beginning without purpose. Indeed, since worldly vanity often tempts people, causing them to focus on unnecessary things, Moses highlights this unnatural pursuit in Anah. Anah did not consider it enough to have many animals; instead, he had to add to them a debased breed produced by unnatural breeding.

Moreover, from this we learn that there is more moderation among mere animals in following the law of nature than there is in humans, who invent corrupt mixtures.

These are the kings that reigned, etc. We must keep in mind what we said a little before: that the reprobate are suddenly exalted, so that they may immediately fall. This is like the herb on the housetops, which is without root and has a hasty growth, but withers all the more quickly.

To the two sons of Isaac the honor had been promised that kings would spring from them. The Edomites first began to reign, and so the condition of Israel seemed inferior.

But eventually, time taught how much better it is to creep on the ground and strike deep roots, than to acquire an extravagant preeminence for a moment, which quickly vanishes. Therefore, there is no reason why the faithful, who slowly pursue their way, should envy the quick children of this world their rapid succession of delights. For the blessedness which the Lord promises them is far more stable, as it is expressed in the psalm:

The children’s children shall dwell there, and their inheritance shall be perpetual. (Psalms 102:28).

CHAPTER 37.