17 For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.
*Minor differences ignored. Grouped by changes, with first version listed as example.
When he would have inherited the blessing, etc. He at first regarded as a sport the act by which he had sold his birthright, as though it was a child's play; but at length, when too late, he found what a loss he had incurred, when the blessing transferred by his father to Jacob was refused to him. Thus they who are led away by the allurements of this world alienate themselves from God, and sell their own salvation that they may feed on the morsels of this world, without thinking that they lose anything, nay, they flatter and applaud themselves, as though they were extremely happy. When too late their eyes are opened, so that being warned by the sight of their own wickedness, they become sensible of the loss of which they made no account. While Esau was hungry, he cared for nothing but how he might have his stomach well filled; when full he laughed at his brother, and judged him a fool for having voluntarily deprived himself of a meal. Nay, such is also the stupidity of the ungodly, as long as they burn with depraved lusts or intemperately plunge themselves into sinful pleasures; after a time they understand how fatal to them are all the things which they so eagerly desired. The word "rejected" means that he was repulsed, or denied his request. For he found no place of repentance, etc.; that is, he profited nothing, he gained nothing by his late repentance, though he sought with tears the blessing which by his own fault he had lost. [1] Now as he denounces the same danger on all the despisers of God's grace, it may be asked, whether no hope of pardon remains, when God's grace has been treated with contempt and his kingdom less esteemed than the world? To this I answer, that pardon is not expressly denied to such, but that they are warned to take heed, lest the same thing should happen to them also. And doubtless we may see daily many examples of God's severity, which prove that he takes vengeance on the mockings and scoffs of profane men: for when they promise themselves tomorrow, he often suddenly takes them away by death in a manner new and unexpected; when they deem fabulous what they hear of God's judgment, he so pursues them that they are forced to acknowledge him as their judge; when they have consciences wholly dead, they afterwards feel dreadful agonies as a punishment for their stupidity. But though this happens not to all, yet as there is this danger, the Apostle justly warns all to beware. Another question also arises, Whether the sinner, endued with repentance, gains nothing by it? For the Apostle seems to imply this when he tells us that Esau's repentance availed him nothing. My reply is, that repentance here is not to be taken for sincere conversion to God; but it was only that terror with which the Lord smites the ungodly, after they have long indulged themselves in their iniquity. Nor is it a wonder that this terror should be said to be useless and unavailing, for they do not in the meantime repent nor hate their own vices, but are only tormented by a sense of their own punishment. The same thing is to be said of tears; whenever a sinner sighs on account of his sins, the Lord is ready to pardon him, nor is God's mercy ever sought in vain, for to him who knocks it shall be opened, (Matthew 7:8;) but as the tears of Esau were those of a man past hope, they were not shed on account of having offended God; so the ungodly, however they may deplore their lot, complain and howl, do not yet knock at God's door for mercy, for this cannot be done but by faith. And the more grievously conscience torments them, the more they war against God and rage against him. They might indeed desire that an access should be given them to God; but as they expect nothing but his wrath, they shun his presence. Thus we often see that those who often say, as in a jest, that repentance is sufficiently in time when they are drawing towards their end, do then cry bitterly, amidst dreadful agonies, that the season of obtaining repentance is past; for that they are doomed to destruction because they did not seek God until it was too late. Sometimes, indeed, they break out into such words as these, "Oh! if -- oh! if;" but presently despair cuts short their prayers and chokes their voice, so that they proceed no farther.
1 - Though many such as Beza, Doddridge, Stuart etc. regard this "repentance" as that of Isaac, yet the phrase seems to favor the views of Calvin, "he found not the place of repentance," that is the admission of repentance; it was inadmissible, there was no place found for it. The word topos has this meaning in chapter 8:7, "there should be no place (or admission) have been sought for the second." The same sense is given to the word in Ecclesiasticus 38:12, "give place" (or admission) to the physician -- hiatro dos topon. We may give this rendering, "for he found not room for repentance;" he seemed to repent of his sin and folly, but his repentance availed nothing, for it could not be admitted; there was in his case no repentance allowed, as the account given in Genesis testifies. The difficulty about "it" in the following clause is removed, when we consider that here, as in some previous instances, the Apostle arranges his sentences according to the law of parallelism; there are here four clauses; the first and last are connected, and also the middle clauses, -- "For ye know, That even afterwards wishing to inherit the blessing, He was rejected, For he found no room for repentance, Though with tears he sought it, (i.e., the blessing.)" Though Macknight gave the other explanation of "repentance" yet he considered the blessing as the antecedent to "it" in the last line. Though with the tears of repentance he sought the blessing, yet he was rejected: the door to repentance was as it were closed up, and it could not be opened -- Ed.
For ye know how that afterward - When he came to his father, and earnestly besought him to reverse the sentence which he had pronounced; see Genesis 27:34-40. The "blessing" here referred to was not that of the birth-right, which he knew he could not regain, but that pronounced by the father Isaac on him whom he regarded as his first-born son. This Jacob obtained by fraud, when Isaac really "meant" to bestow it on Esau. Isaac appears to have been ignorant wholly of the bargain which Jacob and Esau had made in regard to the birth-right, and Jacob and his mother contrived in this way to have that confirmed which Jacob had obtained of Esau by contract. The sanction of the father, it seems, was necessary, before it could be made sure, and Rebecca and Jacob understood that the dying blessing of the aged patriarch would establish it all. It was obtained by dishonesty on the part of Jacob; but so far as Esau was concerned, it was an act of righteous retribution for the little regard he had shown for the honor of his birth.
For he found no place of repentance - Margin, "Way to change his mind," That is, no place for repentance "in the mind of isaac," or no way to change his mind. It does not mean that Esau earnestly sought to repent and could not, but that when once the blessing had passed the lips of his father, he found it impossible to change it. Isaac firmly declared that he had "pronounced" the blessing, and though it had been obtained by fraud, yet as it was of the nature of a divine prediction, it could not now be changed. He had not indeed intended that it should be thus. He had pronounced a blessing on another which had been designed for him. But still the benediction had been given. The prophetic words had been pronounced. By divine direction the truth had been spoken, and how could it be changed? It was impossible now to reverse the divine purposes in the case, and hence, the "blessing" must stand as it had been spoken. Isaac did, however, all that could be done. He gave a benediction to his son Esau, though of far inferior value to what he had pronounced on the fraudulent Jacob; Genesis 27:39-40.
Though he sought it carefully with tears - Genesis 27:34. He sought to change the purpose of his father, but could not do it. The meaning and bearing of this passage, as used by the apostle, may be easily understood:
(1) The decision of God on the human character and destiny will soon be pronounced. That decision will be according to truth, and cannot be changed.
(2) if we should despise our privileges as Esau did his birth-right, and renounce our religion, it would be impossible to recover what we had lost. There would be no possibility of changing the divine decision in the case, for it would be determined forever. This passage, therefore, should not be alleged to show that a sinner. "cannot repent," or that he cannot find "place for repentance," or assistance to enable him to repent, or that tears and sorrow for sin would be of no avail, for it teaches none of these things; but it should be used to keep us from disregarding our privileges, from turning away from the true religion, from slighting the favors of the gospel, and from neglecting religion until death comes; because when God has once pronounced a sentence excluding us from his favor, no tears, or pleading, or effort of our own can change him. The sentence which he pronounces on the scoffer, the impenitent, the hypocrite, and the apostate, is one that will abide forever without change. This passage, therefore, is in accordance with the doctrine more than once stated before in this Epistle, that if a Christian should really apostatize it would be impossible that he should be saved; see the notes on Hebrews 6:1-6.
When he would have inherited the blessing - When he wished to have the lordship over the whole family conveyed to him, and sought it earnestly with tears, he found no place for a change in his father's mind and counsel, who now perceived that it was the will of God that Jacob should be made lord of all.
Repentance - Here μετανοια is not to be taken in a theological sense, as implying contrition for sin, but merely change of mind or purpose; nor does the word refer here to Esau at all, but to his father, whom Esau could not, with all his tears and entreaties, persuade to reverse what he had done. I have blessed him, said he, yea, and he must be blessed; I cannot reverse it now. See the whole of this transaction largely considered and explained, See the notes on Genesis 25:29, etc., and see Genesis 27:1 (note), etc. Nothing spoken here by the apostle, nor in the history in Genesis to which he refers, concerns the eternal state of either of the two brothers. The use made of the transaction by the apostle is of great importance: Take heed lest, by apostatizing from the Gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it; because they who reject the Gospel reject the only means of salvation.
For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no (g) place of repentance, though he sought it carefully with tears.
(g) There was no room left for his repentance: and it appears by the effects, what his repentance really was, for when he left his father's presence, he threatened to kill his brother.
For ye know how that afterwards,.... After he had had his pottage; after he had sold his birthright for it, and the blessing with it; after his father had blessed Jacob: this the apostle relates to the Hebrews, as a thing well known to them; they having read the books of Moses, and being conversant with them, in which the whole history of this affair is recorded:
how that when he would have inherited the blessing, he was rejected; by his father, who refused to give him the blessing, but confirmed what he had given to Jacob; and also by God, he being the object of his hatred; concerning whom he had said, even before his birth, the elder shall serve the younger, Romans 9:11,
for he found no place of repentance, though he sought it carefully with tears, Genesis 27:34 though he was very solicitous for the blessing, and shed many tears to obtain it, yet he had no true repentance for his sin in soiling the birthright. Tears are not an infallible sign of repentance: men may be more concerned for the loss and mischief that come by sin, than for the evil that is in it; and such repentance is not sincere; it does not spring from love to God, or a concern for his glory; nor does it bring forth proper fruits: or rather, the sense of the words is, that notwithstanding all his solicitude, importunity, and tears, he found no place of repentance in his father Isaac; he could not prevail upon him to change his mind; to revoke the blessing he had bestowed on Jacob, and confer it on him, Genesis 27:33 for he plainly saw it was the mind of God, that the blessing should be where it was; whose counsel shall stand, and he will do all his pleasure. This latter seems to be the better interpretation of the words, though the former agrees with the Targum on Job 15:20
"all the days of Esau the ungodly, they expected that he would have repented, but he repented not.''
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. Hebrews 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" (Proverbs 1:24-30; Luke 13:34-35; Luke 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 (Matthew 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" (Luke 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," Matthew 25:11-12. Tears are no proof of real repentance (1-Samuel 24:16-17; contrast Psalm 56:8).
it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
He was rejected - He could not obtain it. For he found no place for repentance - There was no room for any such repentance as would regain what he had lost. Though he sought it - The blessing of the birth - right. Diligently with tears - He sought too late. Let us use the present time.
*More commentary available at chapter level.