Hebrews 12:16. Μή τις πόρνος] sc. ἐνοχλῇ) (comp. Hebrews 12:15): that no fornicator trouble you. Yet we may, with Grotius, Bleek, de Wette, Tholuck, Alford, Maier, Kurtz, and the majority, supplement merely ᾖ: that no one be a fornicator. πόρνος is to be taken in the natural sense, as Hebrews 13:4. The taking of it as a figurative designation of one who is unfaithful to Christ, in order to hold unlawful intercourse with Judaism (Böhme, Tholuck, Ebrard, Riehm, Lehrbegr. des Hebräerbr. p. 155, and others), is unsuitable, because Hebrews 12:16 is nothing else but the continued amplification of the διώκετε τὸν ἁγιασμόν, Hebrews 12:14.

ἢ βέβηλος ὡς Ἠσαῦ] or a profane person (a man of unhallowed, common mind, centred upon the earthly), as Esau. ὡς Ἠσαῦ belongs only to βέβηλος. It is not to be referred also to πόρνος (so still Delitzsch and Alford), since nothing is related in scripture concerning a πορνεία of Esau (more, it is true, the later Rabbis have to tell us; see Wetstein at our passage), and the elucidatory relative has respect only to βέβηλος.

ὃς κ.τ.λ.] Comp. Genesis 25:33.

ἀντί] indication of the price, as Hebrews 12:2.

τὰ πρωτοτόκια] the birthright with its privileges. Classic writers employ for it ἡ πρεσβεία or τὸ πρεσβεῖον.

Hebrews 12:16. μή τις πόρνος … specific forms in which roots of bitterness might appear among them. πόρνος is to be taken in its literal sense and not as signifying departure from God [but cf. Weiss]. Neither is it to be applied to Esau, in spite of the passages adduced by Wetstein to show that he was commonly considered a fornicator, and of Philo’s interpretation of “hairy” as “intemperate and libidinous”; v. Delitzsch. From Hebrews 13:4 it appears that fornication was one of the dangers to which these Hebrews were exposed. ἢ βέβηλος ὡς Ἠσαῦ, a profanity which was especially betrayed in his bartering for a single meal [ἀντὶ βρώσεως μιᾶς] his own rights of primogeniture. Esau lightly parting with his religious privileges and his patrimony for a present gratification is an appropriate warning to those who day by day were tempted to win comfort and escape suffering by parting with their hope in Christ. The warning is pointed by the fate of Esau. ἴστε γὰρ ὅτι καὶ μετέπειτα … “for ye know that even though he was afterwards desirous to inherit the blessing he was rejected, though he sought it with tears; for he found no place of repentance”. “The term ‘repentance’ is here used not strictly of mere change of mind, but of a change of mind undoing the effects of a former state of mind” (Davidson). In other words, his bargain was irrevocable. The words must be interpreted by the narrative in Genesis (Genesis 27:1-41), where we read that some time after the sale of the birthright (μετέπειτα) Esau sought the blessing with tears (Genesis 27:38, ἀνεβόησε φωνῇ Ἠσαῦ καὶ ἔκλαυσεν) but found his act was unalterable. The lesson written on Esau’s life as on that of all who miss opportunities is that the past is irreparable, and however much they may desire to recall and alter it, that cannot be. It was this which the writer wished to enforce. If now, through any temptation or pressure, you let go the benefits you have in Christ, you are committing yourselves to an act you cannot recall. It must also be observed that the author is confining his attention to the one act of Esau, not pronouncing on his whole life and ultimate destiny. [μετανοίας τόπον. So Pliny, Ep., x. 97, “poenitentiae locus;” and Ulpian, Digest., xl. Tit. 7, “poenitentiae haeredis is locum non esse” (Wetstein)].

16. any fornicator] The word must be taken in a literal sense, since Esau was not “an idolator.” It is true that Esau is not charged with fornication in the Book of Genesis (which only speaks of his heathen marriages, geb 26:34, Genesis 28:8), but the writer is probably alluding to the Jewish Hagadah, with which he was evidently familiar. There Esau is represented in the blackest colours, as a man utterly sensual, intemperate, and vile, which is also the view of Philo (see Siegfried Philo, p. 254).

or profane person] A man of coarse and unspiritual mind (Genesis 25:33). Philo explained the word “hairy” to mean that he was sensuous and lustful.

for one morsel of meat] “for one meal” (Genesis 25:29-34).

Hebrews 12:16. Πόρνος, fornicator) ch. Hebrews 13:4; 1 Corinthians 10:8.—ἢ, or) Lust and intemperance in eating are closely connected.—βέβηλος, profane) casting away a spiritual privilege for the enjoyments of the palate; see Genesis 25:34 : Esau both ate and drank, and rose and went away. A graphic representation of a profane mind.—ὡς Ἠσαῦ, as Esau) An example well fitted to excite horror, which was needed to be struck into the sons of Jacob according to the flesh.—μιᾶς, one) This increases the fault, does not deserve (so far is it from being a ground for claiming) mercy; comp. Genesis 3:6. Sometimes one single action has the greatest force on both sides (for good or for evil). This is also evident from the example of Reuben and Saul; and again, on the other hand, of Abraham and Phinehas, etc.—τὰ πρωτοτόκια, the rights of the first-born) which were very precious. The right of primogeniture belonged also to the Hebrews, to whom he is writing, before the Gentiles, Hebrews 12:23, note.—αὐτοῦ, his) He had therefore really possessed it. Holy sobriety and temperance become those who partake of spiritual primogeniture.

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." Hebrews 12:16Fornicator (πόρνος)

In the literal sense, as always in N.T.

Profane person (βέβηλος)

See on 1 Timothy 1:9.

As Esau

Only the epithet profane is applied to Esau, not fornicator.

For one morsel of meat (ἀντὶ βρώσεως μιᾶς)

Βρῶσις, lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17 : "one eating of meat." Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55.

Sold (ἀπέδετο)

The word occurs in the narrative of Genesis 25:31, Genesis 25:33, lxx. In N.T. often of discharging an obligation; paying back. To sell, Acts 5:8; Acts 7:9.

His birthright (τὰ πρωτοτοκία)

N.T.o, oClass. In this form only in the later Greek translations of the O.T. Πρωτοτοκεῖον, a very few times, almost all in this narrative.

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