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)].