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Hebrews 12:17
Verse
Context
Sermons
John Greer
Zac Poonen
George Fox
John CalvinSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Gen 25:29, etc., and see Gen 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.
Jamieson-Fausset-Brown Bible Commentary
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. Heb 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" (Pro 1:24-30; Luk 13:34-35; Luk 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 (Mat 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" (Luk 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," Mat 25:11-12. Tears are no proof of real repentance (Sa1 24:16-17; contrast Psa 56:8). it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
John Gill Bible Commentary
For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the consideration of the superior excellency of it to the law; and in particular, to enforce his former exhortations to cheerfulness under afflictions; to an upright walk in the ways of God; to follow peace with all men, even with the Gentiles, and holiness both of heart and life; and to value the doctrine of the Gospel; and to take heed that none fail of it, or act unbecoming it: and here the apostle observes, what the believing Hebrews were not come to, being delivered from it, namely, the legal dispensation, which was their privilege; the happiness of which as expressed by a detail of particular circumstances, which attended the giving of the law to the Jews: it was given on a "mount which might be touched"; that is, by God, who descended on it, and by, touching it caused it to smoke, quake, and move, Exo 19:18. Compare with, Psa 68:8 for it was not to be touched by the Israelites, nor by their cattle, Exo 19:12, that is, at the time that the law was given, and Jehovah was upon it, otherwise it might be touched; and the meaning is, that it was an earthly mountain, that might be approached to, and be seen and felt, and not of a spiritual nature, as Sion, or the church of God; and so may be expressive of the carnality of the law, and also of the movableness of it: and that burned with fire; as Mount Sinai did, Exo 19:18 Deu 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt: nor unto blackness and darkness; which covered the mount when God was upon it, Exo 19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added, and tempest; there being thunderings and lightnings, which were very terrible, Exo 19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deu 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner. (d) Antiqu. l. 3. c. 5. sect. 2.
Tyndale Open Study Notes
12:17 Hebrews sees Esau’s disregard for his inheritance (12:16) and his loss of the blessing (Gen 27:30-40) as intrinsically related. The result was bitter tears. By analogy, those who reject an inheritance through Christ’s new covenant have only bitterness in their future.
Hebrews 12:17
A Call to Holiness
16See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright.17For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.
- Scripture
- Sermons
- Commentary
No Holiness - No Heaven
By John Greer8611:00:22MAT 6:33JHN 3:3HEB 12:1HEB 12:14HEB 12:17HEB 12:28In this sermon, the preacher emphasizes the seriousness of the business of preaching the word of God. He prays for the congregation to be convicted of their sinfulness and to seek salvation through Christ. The preacher highlights the power of sin and the inability of individuals to overcome it on their own. He references Isaiah 6 and Revelation 4 to show that both passages speak of Christ and His glory. The sermon concludes with a warning that without holiness, no one can see or be with the Lord, emphasizing the importance of personal holiness and a relationship with Christ.
The Danger of Addictions
By Zac Poonen70030:59GEN 2:7GEN 3:1EZK 16:49MAT 5:28MRK 9:47JHN 20:22GAL 6:7HEB 12:15HEB 12:17
This sermon delves into the creation of man in Genesis, highlighting the unique aspects of humanity compared to animals, emphasizing the internal struggle between the spirit and the flesh. It discusses the consequences of yielding to earthly desires versus responding to the upward pull towards God. The speaker warns against justifying sin using Scripture and the progression of addiction leading to severe consequences. The importance of humility, discipline, fasting, and compassion is stressed to avoid falling into destructive patterns.
Epistle 211
By George Fox0ISA 59:17MAL 2:8MRK 14:21JHN 6:35JHN 8:44ROM 3:172TH 3:6HEB 12:172PE 2:20JUD 1:16George Fox preaches a powerful message warning those who have turned back to the world's ways after knowing the truth, causing stumbling blocks for others and grieving the righteous. He emphasizes the consequences of neglecting the voice of God, hardening hearts, and the difficulty of repentance in such a state. Fox urges those who are not hardened to turn back to the way of peace, repentance, and salvation, emphasizing the need to live a new life in truth and serve God.
Genesis 27:1-46
By John Calvin0GEN 27:33HEB 12:17Rebekah's faith and determination to secure the blessing for Jacob, despite the deceitful means used, demonstrate her trust in God's promise and providence. Isaac's unwitting role in blessing Jacob instead of Esau reveals the divine sovereignty at work, even through human error. Esau's reaction of hatred and murderous intent towards Jacob exposes his lack of repentance and faith, leading to his exclusion from the covenant blessings. Jacob's departure to Mesopotamia under Rebekah's guidance exemplifies the sacrifices made for the sake of God's promises, showing the importance of faith and obedience in fulfilling God's plan.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Gen 25:29, etc., and see Gen 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.
Jamieson-Fausset-Brown Bible Commentary
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. Heb 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" (Pro 1:24-30; Luk 13:34-35; Luk 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 (Mat 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" (Luk 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," Mat 25:11-12. Tears are no proof of real repentance (Sa1 24:16-17; contrast Psa 56:8). it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
John Gill Bible Commentary
For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the consideration of the superior excellency of it to the law; and in particular, to enforce his former exhortations to cheerfulness under afflictions; to an upright walk in the ways of God; to follow peace with all men, even with the Gentiles, and holiness both of heart and life; and to value the doctrine of the Gospel; and to take heed that none fail of it, or act unbecoming it: and here the apostle observes, what the believing Hebrews were not come to, being delivered from it, namely, the legal dispensation, which was their privilege; the happiness of which as expressed by a detail of particular circumstances, which attended the giving of the law to the Jews: it was given on a "mount which might be touched"; that is, by God, who descended on it, and by, touching it caused it to smoke, quake, and move, Exo 19:18. Compare with, Psa 68:8 for it was not to be touched by the Israelites, nor by their cattle, Exo 19:12, that is, at the time that the law was given, and Jehovah was upon it, otherwise it might be touched; and the meaning is, that it was an earthly mountain, that might be approached to, and be seen and felt, and not of a spiritual nature, as Sion, or the church of God; and so may be expressive of the carnality of the law, and also of the movableness of it: and that burned with fire; as Mount Sinai did, Exo 19:18 Deu 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt: nor unto blackness and darkness; which covered the mount when God was upon it, Exo 19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added, and tempest; there being thunderings and lightnings, which were very terrible, Exo 19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deu 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner. (d) Antiqu. l. 3. c. 5. sect. 2.
Tyndale Open Study Notes
12:17 Hebrews sees Esau’s disregard for his inheritance (12:16) and his loss of the blessing (Gen 27:30-40) as intrinsically related. The result was bitter tears. By analogy, those who reject an inheritance through Christ’s new covenant have only bitterness in their future.