Heb 12:16-17 | JFB | STEP | 16. fornicator-- ( ; ). or profane-- Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [Bengel]. for one morsel-- The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare ). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil ( ; ; ); and, on the other hand, for good, Abraham and Phinehas ( , &c.; , ; ). his birthright-- Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare ): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

‏ Hebrews 12:16-17

16. fornicator--(He 13:4; 1Co 10:8).

or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Ge 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [Bengel].

for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Ge 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Ge 49:4; 1Ch 5:1; 1Sa 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Ge 12:1, &c.; Ge 15:5, 6; Nu 25:6-15).

his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare He 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

17. afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c. He 12:11, with the "afterward" here.

when he would--when he wished to have. "He that will not when he may, when he will, shall have nay" (Pr 1:24-30; Lu 13:34, 35; 19:42).

he was rejected--not as to every blessing, but only that which would have followed the primogeniture.

he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it (Mt 7:7). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" (Lu 18:27)! [Bengel]. Alford explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," Mt 25:11, 12. Tears are no proof of real repentance (1Sa 24:16, 17; contrast Psa 56:8).

it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."