1 Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,
2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.
3 For consider him who has endured such contradiction of sinners against himself, that you don’t grow weary, fainting in your souls.
4 You have not yet resisted to blood, striving against sin.
5 You have forgotten the exhortation which reasons with you as with children, “My son, don’t take lightly the chastening of the Lord, nor faint when you are reproved by him;
6 for whom the Lord loves, he disciplines, and chastises every son whom he receives.”
7 It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline?
8 But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children.
9 Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits and live?
10 For they indeed for a few days disciplined us as seemed good to them, but he for our profit, that we may be partakers of his holiness.
11 All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
12 Therefore lift up the hands that hang down and the feeble knees,
13 and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
14 Follow after peace with all men, and the sanctification without which no man will see the Lord,
15 looking carefully lest there be any man who falls short of the grace of God, lest any root of bitterness springing up trouble you and many be defiled by it,
16 lest there be any sexually immoral person or profane person, like Esau, who sold his birthright for one meal.
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.
18 For you have not come to a mountain that might be touched and that burned with fire, and to blackness, darkness, storm,
19 the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them,
20 for they could not stand that which was commanded, “If even an animal touches the mountain, it shall be stoned”.
21 So fearful was the appearance that Moses said, “I am terrified and trembling.”
22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels,
23 to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect,
24 to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.
25 See that you don’t refuse him who speaks. For if they didn’t escape when they refused him who warned on the earth, how much more will we not escape who turn away from him who warns from heaven,
26 whose voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heavens.”
27 This phrase, “Yet once more” signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.
28 Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe,
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:7–10"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? … For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to "what seemed good to them," that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. … For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,--not that he may receive, but that he may impart.
"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? … For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to "what seemed good to them," that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. … For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,--not that he may receive, but that he may impart.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 29; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:11–13They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. … "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance. … So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. … And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. … "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?
They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. … "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance. … So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. … And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. … "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 30; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:14–15There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. … As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others. … Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"?
There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. … As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others. … Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"?
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 31; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:28In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" ( 2. Cor. iv. 18 ); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come. … It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."
In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" ( 2. Cor. iv. 18 ); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come. … It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 33; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 12:1–2The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity. … And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.
The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity. … And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.
John Calvin, Commentaries, on 12:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 12:22–24To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. … Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. … This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.
To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. … Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. … This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.
Matthew Henry, Commentary on the Whole Bible, on 12:18–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 12:1Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. … Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; … Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race.
Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. … Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; … Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race.
Adam Clarke, Commentary on the Holy Bible, on 12:1; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 12:17When 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. … 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.
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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 12:17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Hebrews 12
Hebrews 12:1–28, World English Bible
Hebrews 12 in the Bible · Told in the Story: Chapter 41, By Faith
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:7–10"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? … For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to "what seemed good to them," that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. … For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,--not that he may receive, but that he may impart.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 29; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:11–13They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. … "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance. … So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. … And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. … "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 30; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:14–15There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. … As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others. … Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"?
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 31; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 12:28In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" ( 2. Cor. iv. 18 ); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come. … It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 33; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 12:1–2The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity. … And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.
John Calvin, Commentaries, on 12:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 12:22–24To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. … Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. … This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.
Matthew Henry, Commentary on the Whole Bible, on 12:18–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 12:1Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. … Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; … Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race.
Adam Clarke, Commentary on the Holy Bible, on 12:1; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 12:17When 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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 12:17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.