For you know that afterwards, when he desired to inherit the blessing, (Esau) was rejected, for he found no chance to repent, though he sought it with tears.  

(Hebrews 12:17)

To the author of Hebrews, Esau is cautionary example.  This book of the New Testament is a warning to Jews of the early Church to not turn their back on their faith that Jesus is their Messiah, the fulfilment of the Law and the Prophets, their Scripture.

Exhorting them to endure, he says this:

See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled;that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal.  (ibid 12:15-16)

Esau came to regret his rash exchange of birthright and acts as a reminder to Jews contemplating apostasy, remember he could not reverse this decision – in this, he was ‘rejected’.  The word translated is ἀποδοκιμάζω(apodokimazó) and it means to disallow; therefore, it is important to confuse the denial of Esau’s request with ultimate rejection by God.  

To the Jews, Esau was a byword of short-termism and rash action; but it gets worse, for in Jewish tradition, he is also given the epithet, הרשע (ha-rashaʿ) ‘the wicked’.  This places him alongside who attract this appellation, including Pharoah, the antagonist of Moses, Balaam, tasked with cursing Israel, Nebuchadnezzar, destroyer the Temple of Solomon and Haman, who attempted to ethnically cleanse the Israelites.  How could Esau be so wicked as to be placed among this cohort?  

Malachi reports Esau is hated by God.  But in reading in context helps us to understand that this, as all the examples above, is typology, which is a form of symbolism using personification.  This makes Scripture into parables, using historic figures represent principles or even nations.  

“I have loved you,” says the Lord. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert.” 

If Edom says, “We are shattered but we will rebuild the ruins,” the Lord of hosts says, “They may build, but I will tear down, and they will be called ‘the wicked country’, and ‘the people with whom the Lord is angry for ever.’” 

Your own eyes shall see this, and you shall say, “Great is the Lord beyond the border of Israel!”  (Malachi 1:2-5)

By this it can be understood God’s love and hatred is extended to the people of Israel and Edom respectively.  If these references to Esau are not viewed within this context and tradition of parabolic teaching, as Jesus himself employed (for example his teaching on the sign of Jonah, Matthew 12:38-42), it is easy to make spurious assumptions.

One conclusion might be that Esau is then damned, or indeed was even created for damnation.  And, at first glance, the New Testament writers might seem to affirm this.  In the usage of the above passage from Malachi in connection with the doctrine of election, Paul appears to move beyond typology.  But a close reading shows that he is not.  The apostle wishes to illustrate that ‘not all Israel is Israel’, 

For not all who are descended from Israel belong to Israel,and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.  (Romans 9:6b-8)

Isaac, is the father of Jacob and Esau, and Paul is developing the argument that to be of the elect takes more than racial lineage.  He continues:

… when Rebekah had conceived children by one man, our forefather Isaac,though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls – she was told, “The older will serve the younger.”

As it is written, “Jacob I loved, but Esau I hated.”  (Ibid 9:10-11)

So, many reading the New Testament will conclude that Esau is an example of a heartless God, rejecting and hating – perhaps, extrapolating if Esau then why not me?  Does God reject me? Was I hated from outset?  

But Paul and the author of Hebrews are Jews used to typology and even though Paul employs the Malachi quotation, he is not making a point about Esau’s predestination, only God’s right to reconcile whomsoever he wishes – and without supplying any reasons that would be considered ‘fair’.

The idea that God predestines people to be the subject of his hatred and/or to suffer rejection is contrary to the Gospel of Christ; and to apply this Romans chapter nine is to misunderstand Paul and his exposition of the doctrine of election.  That God selects some people, does not mean he created others for destruction.  This is a Godly truth and utterly paradoxical.  Human logic fails in the face of such spiritual truth.  Neither is this something any can intuit, but only learn from the Bible.  Even then, it is a matter of acceptance not understanding.  Therefore, it requires all to read and take to heart those passages of Scripture that affirm the forbearance of God or the doctrine of election goes from being incomprehensible to disheartening.

Thus, it is a mistake for the Christian, especially the modern, Gentile Christian, to confuse Jewish typology with any determination on personal salvation.  None know but God whether Esau believed God and was credited righteousness (as Abraham, his grandfather, Genesis 15:6).

Certainly, that in his eagerness to reconcile with his brother (see Genesis 33) there is much to suggest righteousness, and all must trust that God forgives as we forgive – is that not the cornerstone of the Lord’s Prayer?  As Jesus, emphasises:

 For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. (Matthew 6:14-15)

Can this not apply to Esau?

Paul told his disciple Timothy that God ‘desires all people to be saved’ (1 Timothy 2:4)

Peter (who also pointed out that the Hebrew Scripture provided examples of people suffer mortal judgment to serve as instruction that they and future people are saved – 2 Peter 2:4-10) wrote that 

The Lord is not slow to fulfil his promise as some count slowness, but is patient towards you, not wishing that any should perish, but that all should reach repentance. (2 Peter 3:9)

Both Paul and Peter provide counter-argument against the heretical notion of double predestination, in which God creates some people for glory and others for damnation.  What can be said is that human beings are given agency to forgive others and be forgiven themselves; the Bible would have little to say of note if it only warned but never told anyone how they can be right with God; moreover, that route to redemption is universal; all have the choice as well as the means to honour God by believing him – equally, it must be understood, all are free to dishonour him through disavowing him.

It is the rejection of God, not by God, that determines personal salvation.  The injudicious application of Hebrew typology that uses personification becomes dangerous if conclusions are then drawn regarding God and his unwillingness to forgive and be reconciled with all.  Not only is there no reason to assign Esau’s eternal destination – worse, it is presumptuous to even attempt it and then apply his fate to others, including ourselves.  Paul says this:

… if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.”  (Romans 10:9-11)

Here Paul also quotes Hebrew Scripture and Isaiah (28:16) – a prophet not shy to use typology freely – but he continues citing another prophet Joel (2:2):

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.  For “everyone who calls on the name of the Lord will be saved.” (Ibid 10:12-13)

Thus, the God who hates Esau is the same who promises salvation, and that includes Esau and any other individual, should they turn to Him in faith.