Lesson 10
Jacob, Israel, and the Descendants of Esau
Genesis 35–36
Introduction
If the content of the previous story made you uncomfortable, you can take solace in the
fact that Genesis 35 lies in sharp contrast to the story of Genesis 34.
Chapter 34 does not mention God, and is full of lust, murder, deceit, and
wretchedness—but this chapter is filled with God. His name appears ten times, plus
once as God Almighty, El Shaddai, plus eleven times in the names Bethel and Israel. The
contrast is striking, as it always must be in the life of a believer living out of the will of
God, and again when he returns to the will of God.1
Yes, the story seems to turn a corner, as does the man, Jacob. He appears less as a
schemer and more as an obedient follower. It is not that he has not shown indications of faith in
the past, but the actions of this man here are striking, as he leads his family in true service of
God. This does not mean that his life becomes a bed of roses—as he will spend much of his later
life mourning—only that the focus of the narrative is less on his shortcomings and more on his
role as the third patriarch.
Day 1 – Back to Bethel
Begin with prayer and then read Genesis 35:1–8.
1. In v. 1, what two things did God command Jacob to do?
2. Knowing that they were heading to Bethel to build an altar, why is it significant that Jacob
told them to put away their foreign gods?
3. Read Joshua 24:14, which records something that also happened at Shechem. Why is it
important for the people of God to avoid worshiping other gods?
4. According to v. 3, what had God done for Jacob?
5. Go back and read Genesis 28:13–15, 20–22, the account of Jacob’s ladder dream at Bethel.
How is the present story fulfillment of these verses?
6. Why was Bethel such a significant place for Jacob?
1
Donald Grey Barnhouse, Genesis, 142.
7. In what ways can you prepare yourself for times of worship?
8. Any ideas on why v. 8 is here?
Commentary
These eight verses give a description of Jacob’s return to Bethel in short, various details.
Several different aspects are brought out by the author as a brief synopsis of the rest of Jacob’s
journey from Paddan-aram to Bethel. Though brief, nothing here is insignificant.
Bethel was an important place in the story of Jacob’s life. Since Genesis 28, when God
appeared to Jacob in a dream at Bethel, the story has been how God has protected and
provided for Jacob until his return to Bethel. God had said,
Behold, I am with you and will keep you wherever you go, and will bring you back to this
land; for I will not leave you until I have done what I have promised you. (Genesis 28:15)
The promises of this verse have guided the story to this point. The first time, Jacob had
named this place Bethel, which means, “house of God.” Jacob had set up a stone as a pillar to
remember God’s presence there and the promises that were made by God. Moreover, Bethel
was a place of communion with the Lord, as Jacob received confirmation of God’s continued
presence in his life outside the Promised Land. It was the place where the words of his father
(Gen 28:3–4) became the words of God (Gen 28:13–15).
God’s Command
Upon the Lord’s command and in the face of the trouble that Simeon and Levi had
stirred up, now Jacob would finally return to the place where he had initially encountered God.
According to v. 1, Jacob was to return to Bethel, dwell there, and make an altar to God. This
pillar was to be for the God who had appeared to him when he fled from his brother Esau. It
would be a reminder that though he left in terror, the relationship with his brother was
reconciled. God had fulfilled His promises. What occurs next may be seen as preparation for
another time of worship at Bethel.
Preparation for Worship
Jacob brought his household together and demanded that they purify themselves. As
such, they were to put away their foreign gods and change their garments (v. 2). It is unclear
exactly who or what these gods were. The only mention of gods was the “household gods” that
Rachel stole from Laban’s house (31:19). Yet, since they also buried their “earrings,” it is
probable that they picked up other religious objects during their time at Shechem. However, the
fact that these gods can be buried is an indication of their futility, of their being non-gods.
During the time of Joshua, many years later, a similar thing would happen. Fittingly, it also
occurred at Shechem. In his final challenge to the people before his death, Joshua said,
Now, therefore, fear the Lord and serve Him in sincerity and truth; and put away the
gods which your fathers served beyond the River and in Egypt, and serve the Lord.
(Joshua 24:14)
The presence of other gods among the people would be a hindrance to true service and
devotion to the Lord both in the time of Joshua and for the house of Jacob. The point, then, is
that only when the people were purified could they go to Bethel, build an altar, and worship
God.
Removing the gods from their midst was not part of God’s directives to Jacob, but Jacob
“intuitively senses that the continued presence of these gods is irreconcilable with the new life
he has found in Yahweh.”2 The point that the text is showing is that Jacob and his family were
leaving such practices behind in preparation for their journey to Bethel and for the worship of
God that would soon take place.
Jacob reflects on what God had done for him as he was out of the land. At Bethel, he
would build an altar to God, “who answered me in the day of my distress and has been with me
wherever I have gone” (v. 3). This is Jacob’s theological reflection on the preceding chapters:
God had been present and had acted in the circumstances of his life. When Jacob faced constant
distress, God remained faithful to His promise and delivered him. This verse also implies that
Jacob was not idle but that he was praying to God for help.
So the people brought all their foreign gods along with earrings, and Jacob buried them
under a tree at Shechem.
Journey to Bethel
As Jacob and his household journeyed to Bethel, the author notes that “there was a
great terror upon the cities which were around them, and they did not pursue the sons of
Jacob” (v. 5). In the previous chapter, Jacob had feared that his sons’ actions at Shechem would
cause the people of the land to attack and kill him and his household. However, quite the
opposite occurred; the people were terrified of Jacob. There is a hint that this was a divinely
inspired fear, for the translation “great terror” could also be read, “a terror of God.” Thus, the
people feared because God caused them to fear as a means of protecting Jacob and his family.
Once again, God was present and protecting. Remember, Jacob served the One who is “the fear
of Isaac” (Gen 31:42, 53). Moses expresses something similar in Exodus 15:14–16, when the
nations tremble and are dismayed as they are rendered motionless by the mighty hand of God.
Upon arrival at Bethel, the city formerly known as Luz, Jacob obeyed the Lord by
building an altar. Just as he had erected a pillar at the beginning of his journey and named the
place “Bethel” (28:18–19), so here at his return he erected a pillar and named the place “Bethel”
(35:14–15).
At either end of the Jacob narratives, then, the writer has placed the reminder that God
was with Jacob in all that he did and that God was faithful to his promises.3
He once again named the place, calling it “El-Bethel,” which means, “the God of Bethel” or “the
God of the House of God.” Once again we are reminded that the reason he named the place
“the house of God” was because God had revealed Himself there when Jacob was fleeing from
his brother Esau (v. 7).
2
3
Hamilton, The Book of Genesis, 376.
Sailhamer, The Pentateuch as Narrative, 193.
The Death of Deborah
The final note in this staccato account is about Rebekah’s nurse, Deborah. Rebekah’s
nurse had played little part in the story to this point. The only mention of her was in Genesis
24:59 when Rebekah agreed to return with Abraham’s servant and she was sent away along
with “her nurse.” Deborah is not even named there. So why is this here? And why does it matter
where this woman was buried?
Perhaps part of the answer to this question was the historical note about the name of
the place at the oak, “Allon-bacuth,” which means “oak of weeping.”4 So, for those who read
this at a later time, they would know why that place was called Allon-bacuth. Yet, another
possibility would be the mention of Rebekah, who does not play another part in the story, even
when Jacob and Esau return to the house of their father. Rebekah is not heard from again.
Moreover, this will not be the last time that Jacob has to be caretaker for someone in their
household. As he reenters the land, he will bury Deborah, Rachel, and his father. And all of this
happens in this chapter.
Day 2 – Jacob Becomes Israel … Again
Begin with prayer and then read Genesis 35:9–15.
9. As a reminder, read Genesis 32:28. Why are there two occurrences of Jacob’s name being
changed to Israel? (Author’s note: This is another difficult one, but important nonetheless.)
10. What is the purpose of God identifying Himself again as “God Almighty” (El Shaddai)? (see
Gen 28:3)
11. Explain the connection between v. 11 and Genesis 1:28 and 12:2–3.
12. List the three promises made in vv. 11–12.
13. According to Genesis 49:10, through which son would kings come?
Commentary
Just as God had appeared at Bethel before, He appears to Jacob again at the same place.
According to v. 9, God blessed him, and the substance of that blessing is found in the two
statements of God.
First, God renames him Israel, saying,
4
The words translated “oak” in v. 4 and v. 8 are not the same, so it should not be assumed that the
grave for the foreign gods and for Deborah were under the same tree.
Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name.
(Genesis 35:10)
The natural question would be, Why does God do this again? After all, Jacob had already been
called Israel when he wrestled with the man by the Jabbok (Genesis 32:28). In the first instance,
Jacob was named Israel because he struggled with God and with men. The story to that point
had been one in which Jacob sought the blessing through schemes and plans as he struggled
desperately for the approval of God. Jacob was presented as a deceiver and a schemer, and the
text often demonstrated a negative picture of this man.
However, in the text before us, things seem to have changed. He has led his family to
put away foreign gods and to purify themselves. He has led them to Bethel, a place to have
communion with God. Moreover, the idea of striving with God is not present in this second
naming. Thus, any negative connotation that was associated beforehand with the name, Israel,
has been taken away, and the name stands in a positive light. He tells us again that he is truly
Israel, but this time Israel is associated with the more mature, more established patriarch.
In God’s second statement He gives the details of Jacob’s blessing (vv. 11–12). These
two verses are very important within the book of Genesis, so we will break it down into some
detail.
(1) God identifies Himself once again as “God Almighty” or El Shaddai. In Genesis 28:3,
Isaac had referred to God this way when speaking a word of blessing over Jacob. In the same
way here, before speaking the blessings of this covenant upon Jacob, God refers to Himself as
“God Almighty.” The purpose for this is to show that hope for the fulfillment of these blessings
rested upon a God who was able to bring them to fruition.
(2) God commands Jacob to “be fruitful and multiply.” This is a familiar refrain for the
readers of Genesis that extends back to creation. God blessed the man and woman whom He
had created and said, “Be fruitful and multiply and fill the earth” (Gen 1:28). God connects the
blessing of Jacob with the blessing that He spoke over all mankind. The point is that God was still
at work bringing blessing through Jacob, just as He promised to do through Abraham (Gen 12:2–
3).
(3) Jacob would be the father of nations, and kings would come from the loins of Jacob.
In Genesis 17, when God changes the name of Abraham’s wife from Sarai to Sarah, he adds this
note:
I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall
be a mother of nations; kings of peoples will come from her. (Genesis 17:16)
So for the first time since then, mention is made of royalty in connection with the promised
seed. It was in God’s plans to have a king over His people.
(4) God would give the land to Jacob and his seed. The giving of the land to the
patriarchs is not a new concept in Genesis. Yet, it is important to make the connection here with
the previous two points—blessing and royalty.
Therefore, this section is so important because it connects some of the dots within this
whole story. The blessing of mankind at creation was to be found in the God of Abraham, Isaac,
and Jacob. Furthermore, God’s words to Jacob connect this blessing to the promise of royal
offspring and the gift of the land. Moreover, it shows how the nation that was to come through
Jacob was known as Israel. This section is a reminder that the blessing God originally planned for
all mankind was to be found in and through Jacob and his seed. Ultimately, in the bigger picture
of the Bible, this seed was none other than the future Messiah, that is, Jesus Christ. True
blessing was to be found in Him.
In response to all of this, Jacob again sets up at that place a pillar, pouring oil and a drink
offering over it. In addition, he again called the place Bethel, “house of God” (v. 15). Such
repetition brings Bethel and its importance into focus.
Day 3 – Benjamin’s Birth; Rachel’s Death
Begin with prayer and then read Genesis 35:16–21.
14. What is the connection between v. 17 and Genesis 30:24?
15. Describe what would occur at “Ephrath” based on the following passages:
1 Samuel 17:12
Micah 5:2
16. Since “Ben-oni” means “son of my sorrow,” why do you think Jacob changed his son’s name
to “Benjamin,” which means “son of the right hand” (v. 18)?
17. What is the significance of the phrase “to this day” (v. 20)?
Commentary
As Jacob and his household were moving away from Bethel, Rachel began to give birth
to another child. Her labor was very severe, and at that time, the midwife said, “Do not fear, for
now you have another son” (v. 17). This was the hope that she had expressed at the birth of her
first son, Joseph, when she said, “May the LORD give me another son” (Gen 30:24).
Rachel, Jacob’s beloved wife, died at the birth of this son. As she was passing, she
named the son “Ben-oni,” which means “son of my sorrow.” However, his father named him
“Benjamin,” which means “son of the right hand” (v. 18). This is the first time that Jacob had a
part in naming any of his twelve sons, but there is no explanation for the name or for why he
chose to change the name she used. Perhaps, he changed his son’s name so that it would not be
a constant reminder of the death of his beloved wife and her sorrow. With the birth of
Benjamin, the twelve sons of Jacob had been completed. These twelve sons will become the
twelve tribes of Israel.
Rachel was buried on the way to Ephrath, which the author points out is later known as
Bethlehem, which becomes an important city in biblical history. It is the birthplace of King David
(1 Sam 17:12) and the birthplace of the future Davidic king (Mic 5:2). Jacob set up a pillar at
Rachel’s grave so that the place of her death would be remembered for years to come. The
phrase “to this day” (v. 20) indicates that it was remembered at least to the time of the author
of the first five books of the Bible.5
Day 4 – Jacob’s Sons and Isaac’s Death
Begin with prayer and then read Genesis 35:22–29.
18. Why would the author put in this account of Reuben’s misconduct (v. 22)? It would be
helpful to think of the pattern of the descendants of Abraham that was established with
Esau and Jacob.
19. What is the connection between vv. 27–29 and Jacob’s vow in Genesis 28:21?
20. Isaac has played a less prominent role in the narrative then his father or his children. As a
reminder about the life of Isaac, what aspect of Isaac’s life—among others—demonstrated
faith (see Hebrews 11:20)?
21. What does Exodus 32:13 call Abraham, Isaac, and Jacob?
Commentary
Jacob’s Sons
Following Rachel’s death, Jacob moved once again and set up his tent “beyond the
tower of Eder” (v. 21). At this place, Reuben, his firstborn son, did something horrid. He “went
and lay with Bilhah his father’s concubine, and Israel heard of it” (v. 22). We mentioned this
verse earlier in discussing Reuben’s birth. The point of bringing out this ungodly act is to show
why Reuben would not be qualified to be the son of promise, in the same way that the text
showed that Esau was not qualified. It shows that God’s will is not arbitrary, but it is in line with
the character of human beings. With the oldest sons out of the way—Reuben, Simeon, and
Levi—the stage is now set for Joseph and Judah, but the last word about the family line is not
made until Genesis 48 and 49.
Isaac’s Death
Isaac, who is Abraham’s son and the father of Jacob and Esau, is buried here. Although
the text does not focus on Isaac’s life as much as on his father and his sons, his life
demonstrated faith nonetheless. As a reminder, Hebrews 11:20 states, “By faith Isaac blessed
Jacob and Esau, even regarding things to come.” This man of faith, who is called God’s “servant”
(Ex 32:13), is primarily referred to as one of the three patriarchs. Thus, many times in Scripture,
5
The first five books of the Bible are one book known as the Pentateuch. For the most part, it was
written by Moses, who lived hundreds of years later.
God is called the God of Abraham, Isaac, and Jacob. He was a bearer and purveyor of the
promises of God.
Here we see the final fulfillment of Jacob’s vow in Gen 28:21. He had successfully
reached his father‘s house before he died. With the death of Isaac, the narrative turns to the
events of Esau and Joseph, marking the end of the Jacob narratives.
Day 5 – Esau’s Descendants
Begin with prayer and then read Genesis 36:1–43.
22. Genesis 13 recorded the parting of Abraham and Lot. Why did they leave one another? How
does this connect to vv. 1–8 here?
23. What does the author note about Esau in verses 1, 8, 9?
24. Why would the author record this long genealogy of Esau?
25. According to Amos 9:11–12, what will happen to Edom in the future (see also Obadiah 21)?
26. In Acts 15:13–18, how does James apply this note about Edom in Amos?
Commentary
Esau Moves (vv. 1–8)
Jacob and Esau had to part company because of the great wealth that both men had
acquired (v. 7). This is similar to the story of Abraham and Lot in Genesis 13. Just as Lot left
Abraham and moved eastward, so Esau leaves Jacob in the land and moves eastward to Seir.
As we have stated before, it is very important to the author that we make the
connection between Esau and Edom. Twice in the passage before us, the author notes this. In v.
1, when referring to Esau, it is added, “that is, Edom.” In v. 8, it is explicitly stated, “Esau is
Edom.” So at the beginning and end of this short note about Edom’s move, the author wants us
to remember that Esau was known as Edom, and his descendants were as well. In the latter
days, the nation of Edom will become a part of the kingdom of God, as Amos prophesies:
“In that day I will raise up the fallen booth of David, And wall up its breaches; I will also
raise up its ruins And rebuild it as in the days of old; That they may possess the remnant
of Edom And all the nations who are called by My name,” Declares the LORD who does
this. (Amos 9:11–12)
Thus, in the context of the Bible, the genealogy before us is a reminder that God has future
plans for all of humanity, as other nations are called by His name. In the New Testament, James
uses this verse and the picture of Edom as a picture of more than the nation of Edom. Edom,
which is close to the word for “mankind” in the Old Testament, is taken as referring to the
Gentiles at the council at Jerusalem:
So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My
name. (Acts 15:17)
Therefore, the story of Edom becomes a reminder to us of the grace that we find in Christ, that
we who are Gentiles may be called by the name of the Lord.
Esau’s Sons (vv. 9–14)
Once again, v. 9 begins with the note that Esau was the father of the Edomites. What
follows is an unusually long list of the genealogy of Esau, in which the author has gone to great
lengths to show that Esau’s family was a distinct whole.
Chiefs of Esau’s Sons (vv. 15–19)
The title “chief” denotes a political or military function. The term is used strictly for the
descendants of Edom except in Zechariah 12:5–6, where it is used of the leaders of Judah.
Seir’s Sons (vv. 20–30)
The list here is added to show the genealogy of the man Seir, whose people occupied
the territory usually associated with the Edomites. In fact, the “sons of Seir” are called
“Edomites” in 2 Chronicles 25:11, 14.
Kings of Edom (vv. 31–39)
What is interesting about this list is its introduction: “Now these are the kings who
reigned in the land of Edom before any king reigned over the sons of Israel” (v. 31). Thus, this
joins other texts that look forward to the fulfillment of the promises of the kingship in Israel,
such as Genesis 17:6.6
Chiefs of Esau’s Clan (vv. 40–43)
This concluding lists overlaps with the list in vv. 10–14.
Conclusion
In conclusion, we put forth two applications of the message of these chapters. First, just
as Jacob prepared himself and his family for worship, we should prepare ourselves for coming
before the Lord as well. Included in this is ridding ourselves of idols of the heart. That is,
repenting of areas in our lives that are focused upon self and keep us from focusing upon the
Lord.
Second, change in our Christian lives takes time. Just as Jacob seems to have matured in
his faith through many years and many struggles, so we must seek wisdom so that we can grow
more faithful. The path to maturity is long and at times bumpy, but it is the road to true
blessing. Fortunately, it is a road that others have traveled, leaving us examples to follow. And it
is a path that God has promised to bring us successfully through.
Now to Him who is able to keep you from stumbling, and to make you stand in the
presence of His glory blameless with great joy, to the only God our Savior, through Jesus
Christ our Lord, be glory, majesty, dominion and authority, before all time and now and
forever. Amen. (Jude 24–25)
6
Moreover, this text presupposes the existence of the kingship in Israel.