(16) Lest there be.--Better (as in the last verse), whether there be. Though Jewish tradition (see, for example, the Targum of Palestine on Genesis 25:29) affirms that Esau was a man of impure life, it is not probable that he is so represented in this verse. Here he is mentioned as a type of "the profane," who care not for divine things, but only for the gains and pleasures of this world.

Who for one morsel of meat.--Better, who for one meal sold his own birthright (Genesis 25:29-34). We cannot suppose that the writer has in thought the material rights of the firstborn, such as his claim on pre-eminence and, possibly (see Deuteronomy 21:17), on a larger share of his father's possessions. Tradition relates that, up to the time of Aaron, priestly functions were discharged by each firstborn son (comp. Numbers 3:5-12); and to the line of the firstborn would seem to belong that "blessing of Abraham" (Genesis 28:4) which every one who shared Abraham's faith would earnestly desire to possess.

Verses 16, 17. - Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited (i.e. desired to inherit) the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. The word "fornicator" is to be understood literally, not figuratively (as Ebrard) of spiritual fornication (see ἁγιασμὸν, ver. 14). Βέβηλος ("profane") denotes one outside the sphere of sanctity, and so debarred from sacred privileges. Esau is appropriately adduced as a notable instance in the Old Testament of a person thus profane, and especially, in the way of warning, of one who lost irrecoverably the privileges which in his profaneness he had scorned. It is immaterial whether Esau himself is intended to be designated as a fornicator (πόρνος) as well as profane (βέβηλος). The essential moral of his history is this: being the firstborn of Israel, and so the primary inheritor of the promises made to Abraham, he set no store by the privilege, and so lost it irretrievably. In early life he so lightly esteemed his birthright as the eldest born (carrying with it, as is supposed, in the patriarchal age, the priesthood of the family, and in his case, as might be presumed, the custody and transmission of the promises) that he parted with it for the gratification of a passing appetite. His words on that occasion expressed the limit of his aims and interests: "Behold, I am at the point to die: and what profit shall this birthright do to me?" Later in life he nevertheless presented himself to claim the blessing of the firstborn from his dying father, but found that he had been forestalled. It does not appear that he had meanwhile changed his mode of life or made amends for his former carelessness; still, he felt now that he had lost something worth having, and was grieved exceedingly. But not even his "great and exceeding bitter cry" availed then to recover what was forfeited. And so neither he nor his seed had part or lot in the Abrahamic promises: the time of opportunity was gone forever. There is some doubt with regard to the latter part of ver. 17,

(1) as to whether "it" (αἰτήν) in "he sought it" refers to "repentance" (μετανοίας) or to "the blessing" (τὴν εὐλογίαν);

(2) as to what "place of repentance" means. If "it" refers to "repentance," it is difficult to see how Esau's own repentance can be meant; for not only does seeking repentance with tears seem in itself to imply the capability of it, but also the "great and exceeding bitter cry" to which allusion is made was, not because he could not himself repent, but because he could not get the blessing. Hence, if "it" refers to "repentance," it must be repentance, i.e. change of mind, in Isaac that is meant, or rather in God, against whose will Isaac could not go; cf. "God is not a man... that he should repent" (Numbers 23:19). Of such change of mind and purpose it may be meant that Esau found no place. This seems to be the view of many modern interpreters, though not of Bengel, De Wette, Bleek, Hofmann, Delitzsch, Alford, or of Luther, Calvin, Grotius, or any of the Greek Fathers. Against it is the consideration that such is not the more obvious meaning of "he found no place of repentance," taken by itself, especially as μετανοία is always elsewhere in the New Testament (though not always in the LXX.) used for a person's change of mind with respect to his own misdoings (cf. supra, Hebrews 6:6). Difficulty on this ground is removed if, taking the clause, "for he found no place of repentance," as parenthetical, we refer αὐτὴν to τὴν εὐλογίαν, preceding. This is by no means a forced construction of the sentence, and it is supported (as above intimated) by the fact that in Genesis it is the blessing itself that Esau is expressly said to have craved in his "great and exceeding bitter cry:" "Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept." Thus we may render either, "When he desired to inherit the blessing, he was rejected; for he found no place of repentance [i.e. of change of mind in the bestower of the blessing], though he sought it [i.e. such change of mind] with tears;" or, "When he desired to inherit the blessing, he was rejected (for he found no place of repentance), though he sought it [i.e. the blessing] with tears." If, the latter rendering being adopted, Esau's own repentance be intended, the idea maybe, either that there was no place left in which even a real repentance could avail, or that of a real repentance he had become incapable; for his tears might be those only of vexation and remorse, not expressing any more appreciation than before of the birthright in its religious aspect. Ebrard's remark, that his conduct as related in Genesis 33, shows "a changed heart," and hence a true repentance, is not to the point. For all that there appears is that he had got over his angry feeling towards his brother; it is by no means implied - rather the contrary - that he would have preferred his destiny to his own, or that his views of life had risen above thoughts of worldly prosperity. We observe, further, that nothing is implied one way or the other as to Esau's own salvation; it is only the privilege of being the patriarch of the chosen seed that he is said to have thus irrecoverably forfeited. But his example is adduced as a warning to Christians with regard to their still more precious inheritance, which does involve their own eternal prospects. The warning to them is similar to those of Hebrews 6:4, etc., and Hebrews 10:26, etc., to the effect that sacred privileges, if persistently slighted, may be lost beyond recovery. And if the passage before us seems to imply, according to one view of it, what the former ones were found not to do, the possible inefficacy of a true repentance, however late, - we may say that, even if this is implied of Esau with respect to his lost blessing, it is not therefore necessarily implied of Christians with respect to their personal salvation; or that, if it is implied of them, it is not till their probation in this life is over that a "place of repentance" in this sense can for them be found no more (cf. the parable of the ten virgins (Matthew 25:1, etc.); also Matthew 7:22, etc.; Luke 13:24, etc.). One of Dr. Newman's Parochial Sermons ("Life the Season of Repentance," vol. 6. 'Sermon' 2) strikingly sets forth this view. See also 'Christian Year' (Second Sunday in Lent), with the appended note: "Esau's probation, as far as his birthright was concerned, was quite over when he uttered the cry in the text. His despondency, therefore, is not parallel to anything on this side the grave."

12:12-17 A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but against this he must strive, that he may better run his spiritual race and course. Faith and patience enable believers to follow peace and holiness, as a man follows his calling constantly, diligently, and with pleasure. Peace with men, of all sects and parties, will be favourable to our pursuit of holiness. But peace and holiness go together; there can be not right peace without holiness. Where persons fail of having the true grace of God, corruption will prevail and break forth; beware lest any unmortified lust in the heart, which seems to be dead, should spring up, to trouble and disturb the whole body. Falling away from Christ is the fruit of preferring the delights of the flesh, to the blessing of God, and the heavenly inheritance, as Esau did. But sinners will not always have such mean thoughts of the Divine blessing and inheritance as they now have. It agrees with the profane man's disposition, to desire the blessing, yet to despise the means whereby the blessing is to be gained. But God will neither sever the means from the blessing, nor join the blessing with the satisfying of man's lusts. God's mercy and blessing were never sought carefully and not obtained.Lest there be any fornicator or profane person,.... The first of these is guilty of a sin against the second table of the law, as well as against his own body; and which is opposed to the holiness the apostle had before exhorted to; such who are guilty of it, are not to be continued in the communion of the church; and it is a sin, which, lived in not repented of, excludes from the kingdom of heaven: the latter is one who is a transgressor of the first table of the law; who is an idolater, a swearer, a despiser of public worship and ordinances, and who behaves irreverently in divine service, and mocks at the future state, as Esau; to whom both these characters seem to belong: and this agrees with what the Jews say concerning him: they have a tradition (w), that he committed five transgressions on the day he came out of the field weary.

"He committed idolatry: he shed innocent blood; and lay with a virgin betrothed; and denied the life of the world to come (or a future state); and despised his birthright.''

It is elsewhere (x) a little differently expressed.

"Esau, the wicked, committed five transgressions on that day: he lay with a virgin betrothed; and killed a person; and denied the resurrection of the dead; and denied the root, or foundation, (i.e. that there is a God,) and despised his birthright; and besides, he desired his father's death, and sought to slay his brother.''

It is common for them to say of him, that he was an ungodly man; and particularly, that he was a murderer, a robber, "and an adulterer" (y); and that he has no part in the world to come (z): who for one morsel of meat sold his birthright; the account of which is in Genesis 25:29 this includes all the privileges which he had a right unto by being the firstborn; as a peculiar blessing from his father; a double portion of goods; and dominion over his brethren: and it is commonly said by the Jews, that the priesthood belonged to the firstborn, before the Levitical dispensation; and that for this reason, Jacob coveted the birthright (a), Esau being a wicked man, and unfit for it. The birthright was reckoned sacred; it was typical of the primogeniture of Christ; of the adoption of saints, and of the heavenly inheritance belonging thereunto; all which were despised by Esau: and so the Jewish paraphrases (b) interpret the contempt of his birthright, a despising of his part in the world to come, and a denial of the resurrection of the dead: and his contempt of it was shown in his selling it; and this was aggravated by his selling it for "one morsel of meat"; which was bread, and pottage of lentiles, Genesis 25:34. The Jewish writers speak of this bargain and sale much in the same language as the apostle here does; they say (c) of him, this is the man that sold his birthright , "for a morsel of bread"; and apply to him the passage in Proverbs 28:21 "for a piece of bread that man will transgress".

(w) Targum Jon. ben Uzziel in Genesis 25.29. (x) Shemot Rabba, sect. I. fol. 89. 3. T. Bab. Bava Bathra, fol. 16. 2.((y) Tzeror Hammor, fol. 27. 1.((z) Tzeror Hammor, fol. 26. 3.((a) Bereshit Rabba, sect. 63. fol. 56. 2.((b) Targum Hieros. & Jon. in Genesis 25. 34. Bereshit Rabba, ib. (c) Tzeror Hammor, fol. 26. 4. & 27. 1.