The last of the house of Esau.
I. THE REMOVAL OF ESAU'S HOUSE FROM CANAAN.
1. A complete removal. "Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into a land apart from the face of his brother."
2. A necessary removal. Two things rendered the withdrawal of Esau from Canaan imperative—
3. A peaceful removal. Though in one sense compulsory, in another aspect of it Esau's departure was voluntary. Instead of disputing possession of the land with his brother, which, humanly speaking, he might have done with some considerable hope of success, he quietly ceded what perhaps he saw he could not ultimately retain. Still it was to his credit that, instead of wrangling with Jacob about its present occupation, he peacefully withdrew to the wild mountain region of Seir. A permanent removal. Esau established his settlements altogether outside the limits of the Holy Land, and never again appeared as a claimant for its possession, leaving it finally in the free and undisputed ownership of Jacob. Hence, while it is said that "Esau dwelt in Mount Seir," it is appropriately added by the historian, in concluding the present section, "And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan."
II. THE DEVELOPMENT OF ESAU'S HOUSE IN EDOM.
1. A numerous race. Though Esau's sons were not so many as those of Jacob, yet his descendants developed into a people much more rapidly than did those of Jacob. This may have been partly due to the circumstance that they were—
2. A mixed race, having obviously incorporated amongst themselves a portion at least of the original Horites, whose land they appropriated, and whose political life they appear to have adopted. Then it is apparent that they were—
3. An aristocratic race. At the time of their invasion by the Esahites, the cave-dwellers of Mount Seir had attained to something like a settled government by means of alluphim, phylarchs, or tribe princes, each of whom enjoyed a sort of independent sovereignty; and, as has often happened since, though obliged to retire before the more powerful Canaanitish tribe, they succeeded in imposing on their conquerors their own political institutions. No fewer than fourteen of Esau's grandsons became reigning dukes in the country. Still further, it may be inferred that they were—
4. A progressive race. The impulse towards a national life thus communicated by the Seirites does not appear to have exhausted itself by simply the formation of small independent principalities, which, as civilization advances, are always felt to be a source of weakness rather than strength to the country whose social and political unity is thus broken up, and which eventually call for the reverse process of a unification of the different fragments, whether by free confederation or by imperial subordination. In the case of the Edomites the phylarchs were succeeded by kings, whether elective monarchs or foreign usurpers cannot be determined, though the preponderance of sentiment among interpreters is in favor of the former hypothesis. And then, finally, they were—
5. An exiled race; that is to say, though sprung from the soil of Canaan, they developed outside its limits-Jacob's family alone, as the Heaven-appointed heirs, remaining within the borders of the Holy Land.
Learn—
1. That God is able to bring about his purposes in peaceful ways when he so desireth.
2. That natural men often exemplify great virtues in their conduct.
3. That abundance of wealth is frequently a cause of separation among friends.
4. That political greatness is much more easily attained, by nations as well as individuals, than spiritual pre-eminence.
5. That a nation's advancement in civilization is no certain guarantee of its continuance.
6. That in nature, as well as grace, the first is often last, and the last first.
7. That the heirs of the covenant are certain in the long run to obtain the inheritance.
HOMILIES BY J.F. MONTGOMERY