Found this to be quite bothersome... so after a struggle with the Spirit of God for several days she yielded to the advice of her parents and sent the Holy Spirit away. Some weeks after the revival closed she was stricken down very ill and in a short time was on the verge of eternity. She tried hard to pray and obtain the favor of God but He refused to be entreated. She had allowed her loved ones to get between her and the Savior. Hence she went out into the great beyond -- a lost soul.Joh 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. How many times did I personally do exactly the same thing, halting, not yet willing to give up neither my sin nor my soul back to the Father? Though He hounded me and flooded me with such an overwhelming sense of His Presence, still I recoiled at it, halting between two opinions and this occasion presented itself at the least three times that I can recall that were overt and many, many times of a more subtle nature. This, occurring over the course of a couple of years.Peter denied he even knew the Lord and yet..?The issue with Esau and the obvious correlations being drawn from this treatise are off base and out of context. To state:She tried hard to pray and obtain the favor of God but He refused to be entreated.Is utter nonsense and sounds like the craftiness of man to strike fear by twisting scripture to mean something other than what was and is intended. This kind of thing bothers me immensely, it is to be dishonest and adding or aberrating, a skewered pragmatism.There is all the difference in the world to be denied a blessing and being denied salvation. What is the context of both Genesis and Hebrews in regards to Esau? Some commentary:Heb 12:17 - 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 Gen_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; Gen_27:39-40.Though he sought it carefully with tears - Gen_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 Heb_6:1-6.Barnes Notes~~~~~~~~~~~~~~~~~~~~~~~There is enough to consider without the meddling of mere men attempting to help out God by twisting His words to the unsaved.Mat 18:5 And whoso shall receive one such little child in my name receiveth me. Mat 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
