Hebrews 6:9–12

After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, "If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you." "Though," he says, "we speak thus" and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. "God is not so unjust as to overlook your work," that is, your gift, "and the love" which you have for the saints and the poor who are in Jerusalem.

Having therefore sufficiently rebuked them, and alarmed and wounded them, he in turn heals them, so as not to cast them down too much, and make them supine. For he that strikes one that is "dull," makes him more dull. So then he neither flatters them throughout, lest he should make them supine, nor does he wound them throughout, but having inserted a little to wound them, he applies much to heal in what follows.

For what does he say? We speak not these things, as having condemned you, nor as thinking you to be full of thorns, but fearing lest this should come to pass. For it is better to terrify you by words, that ye may not suffer by the realities. And this is specially of Paul's wisdom.

Moreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Which word he also used in writing to the Galatians: "But I am persuaded of you in the Lord, that ye will be none otherwise minded." (Gal. v. 10.) For in that instance, inasmuch as they were greatly to be condemned, and he could not praise them from things present, he does it from things future ("that ye will be none otherwise minded," he says): he said not, ye are, but "ye will be none otherwise minded." But here he encourages them from things present. "We are persuaded better things of you, beloved, and things that accompany to salvation, though we thus speak." And since he was not able to say so much from things present, he confirms his consolation from things past.

Having sufficiently struck them by calling them sluggish, and saying other things, he now comforts them; therefore he did not say, "I think," but "I am convinced." "and things pertaining to salvation." Being near. "even though we speak in this way." He says, I know that you will not produce thorns and thistles, but I strike only with words, so that I may make you stronger.

Having sufficiently rebuked and frightened them, he again consoles, so as not to make them completely careless. For whoever punishes a lazy person severely makes him even lazier. Therefore he says: I say this not because I have condemned you, and not because I consider you full of thorns, but because I fear lest this happen to you. And he did not say: we expect of you, but: "we hope," that is, we are in firm confidence concerning you, that you do not live this way, but better, and that you care for your own salvation, even though we expressed ourselves so strongly. So he says this either about their life, namely, that you are so thorny, or about the recompense, that you are not "near to cursing" and not to "burning," but a different recompense is appointed for you. Pay attention also to what follows.

301. – Because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger. Hence, he does two things: first, he shows the confidence he had in them; secondly, the reason for this confidence (v. 10).

302. – He says, therefore: I have stated that the earth which brought forth thorns and briars is reprobate, but lest you suppose that I consider you such, we feel sure of better things for you and nearer to salvation because of your faith and charity. Thus, he commends their state on two points, namely, on what they had been, because the fact that he says, better things, he supposes that they were in a good state; secondly, on what they awaited in the future, namely, things nearer to salvation: 'Now our salvation is nearer than when we believed' (Rom. 13:11). For the more one makes progress in the good, the nearer he gets to salvation. Then he continues, though we speak thus, i.e., even though we speak this way, it is in order to make you cautious: and this proceeds from charity: 'The just man shall correct in mercy, and shall reprove me' (Ps. 140:5).

"For God is not unrighteous to forget your work, and the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, "Ye did run well" (Gal. v. 7): and again, "Have ye suffered so many things in vain? if it be yet in vain." (Gal. iii. 4.)

And as in this place he puts the praise with the reproof, saying, "When for the time ye ought to be teachers" (c. v. 12), so also there, "I marvel that ye are so soon removed." (Gal. i. 6.) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but "we are persuaded better things of you," even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is "rejected and nigh unto a curse," and that it "shall be for burning," he says, we do not by any means speak this of you. "For God is not unrighteous to forget your work, and love."

"For God" (he says) "is not unrighteous to forget your love" and the zeal "which ye have showed toward His Name, in that ye have ministered unto the saints, and do minister." He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, "and not only so, but they gave themselves also to the Lord and to us." (2 Cor. viii. 5.)

"Which" (he says) "ye have showed toward His Name, in that ye have ministered to the saints, and do minister." See how again he soothes them, by adding "and do minister." Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. "Which ye have showed" (he says); and he said not "unto the saints," but "towards God," for this is "toward His Name." It is for His Name's sake (he means) that ye have done all. He therefore who has the enjoyment from you of so great zeal and love, will never despise you nor forget you.

"For God is not unjust." Therefore, we are convinced of the good things concerning you, knowing that God is not unjust. If He is not unjust, He will not forget your good work and the love which you have shown in His name, having endured all for Him. So do not lose heart, but always hope for better things; for God is always righteous. Therefore, I have not spoken about you in a discouraging way; for I know that you are not worthy of curses. "in serving the saints."Greatly testifies to them, not only by works, but also by works done with eagerness; for serving is a sign of eagerness. To the saints, that is, to the faithful. For every believer is holy, even if he is of the world [κοσμικὸς]. But see how he ministers to them. For he did not say, having served, and stood; but added, and serving; that is, continuing to do the same.

See how he encouraged and strengthened them in the hope of better things, reminding them of their former deeds and the righteousness of God: for if God is righteous, He will not forget your work, that is, your mercy, your brotherly love, but will repay you. Therefore do not despair, but fully hope for better things, since God is perfectly just. So it was not about you that I spoke what I spoke harshly, for I know that you are not worthy of condemnation.

He gives an important testimony about them, pointing not only to their deeds, but also to their deeds done with zeal. For to serve is a sign of zeal. He speaks of the love and mercy which they showed not merely to their brethren, but in the name of God. See what the greatest consolation is: that we do things not for people, but for God, as Christ also says in the Gospel: "you did it to Me" (Matt. 25:40). For whoever cares for the unrighteous for the sake of God's name does it for God. "The saints," that is, the faithful. For every believer is holy, even if he be a layperson. "For the unbelieving husband," he says, "is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband" (1 Cor. 7:14). Thus, faith here produces sanctification. Therefore, let us be attentive not only to monastics as to saints, but also to laypeople: the former, of course, are holy both in faith and in life, but laypeople too are holy in faith, and many also in life. See how he comforts them. For having said "having served," he did not stop, but added "and serving," that is, even now you are doing the same thing.

303. – Then (v. 10) he gives the reasons for the confidence: one is based on their past good works; the other on God's promise (v. 13). But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: first, he gives reason for the first; secondly, the reason for the second (v. 11).

304. – The reason he has confidence in them is that he remembers the many good works they did; hence he says, In your case we feel sure of better things. And why? Because God is not so unjust as to overlook your works. But on the other hand it says in Ez. (18:24): 'If the just man turn himself away from his justice and do iniquity according to all the abominations which the wicked man does, shall he live?' And a bit later he continues: 'All his justices, which he has done, shall not be remembered', and then: 'The way of the Lord is not right.' I answer that a man who falls after grace can react in two ways: he might persist in evil, and then God forgets all his justices; or he might repent, and then He remembers his previous good works, because they are accounted as merit. Hence, a Gloss says that after dying, they revive.

305. – But another doubt arises, because it is obvious that justice regards merit. Therefore, if God's justice requires that He not forget, if he repents, as the Gloss says, then his rising from sin falls under merit, so that he merits grace: which is impossible. I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says that it is just, i.e., congruous, i.e., that a man who performed many good deeds should merit. For that mercy is somehow annexed to justice more than in the case of one who never did anything. It is in this sense that God does not forget our work and our love; for eternal life is due to charity alone: 'If anyone loves me, he will keep my word' (Jn. 14:23). For whatever does not proceed from charity is not meritorious: 'If I have not charity, it profits me nothing' (1 Cor. 13:3). Hence, he does not say merely, of your work, but adds, and your love, because, as Gregory says: 'The love of God is not idle, for it performs great things, if it is present: if one refuses to act, there is no love'; 'Let us not love in word nor in tongue, but in deed and in truth' (1 Jn. 3:18). Therefore, he continues, which you have showed for his sake: 'All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ' (Col. 3:17).

306. – What they have showed and in what, he shows when he says, 'in serving the saints', namely, by relieving their needs: 'Whoever will be the greater among you, let him be your minister' (Mt. 20:26). 'Communicating to the necessities of the saints' (Rom. 12:13). And because perseverance is necessary in all things, he continues, as you still do. Therefore, if you have sinned, He will grant pardon out of mercy annexed to justice.

"We," then, according to the noble apostle, "wait for the hope of righteousness by faith. For in Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love." And we desire that every one of you show the same diligence to the full assurance of hope, down to "made an high priest for ever, after the order of Melchizedek." Similarly with Paul "the All-virtuous Wisdom" says, "He, that heareth me shall dwell trusting in hope." For the restoration of hope is called by the same term "hope." To the expression "will dwell" it has most beautifully added "trusting," showing that such an one has obtained rest, having received the hope for which he hoped. Wherefore also it is added, "and shall be quiet, without fear of any evil."

"We," according to the good apostle, "wait for the hope of righteousness, for in Christ neither circumcision nor uncircumcision is of any avail, but faith working through love." "We desire each one of you to show the same earnestness in realizing the full assurance of hope," and so on to, "having become a high priest forever, after the order of Melchizedek." Wisdom, full of every virtue, uses similar words to Paul's: "Anyone who listens to me will live safely, trusting in hope." The establishment of hope and hope itself are spoken of interchangeably. That is why he has done admirably to add the word trusting to "will live safely." He is showing that the sort of person who has hold of the hope he hoped for is at peace. This is why he adds, "And he will be tranquil, without fear, free from all evil." The apostle speaks openly in the first letter to the Corinthians when he says expressly, "Be imitators of me, as I am of Christ," to bring this about. If you imitate me and I imitate Christ, then you are imitating Christ as he is representing God. So he establishes a target for faith in "the likeness to God so far as possible in justice and holiness combined with practical wisdom," and the goal in the actualization of the promise on the basis of faith.

Why then did we say these things? "But we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises."

"We desire," he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? "We desire" that ye should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, 'not as condemning your former conduct, but your present; for ye have fainted, ye are become too indolent'; but see how gently he indicated it, and did not wound them.

For what does he say? "But we desire that every one of you do show the same diligence unto the end." For this is the admirable part of Paul's wisdom, that he does not expressly show that they "had" given in, that they "had" become negligent. For when he says, "We desire that every one of you" - it is as if one should say, I wish thee to be always in earnest; and such as thou wert before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received.

And he did not say, "I will," which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than "willing," "we desire." All but saying, Pardon us, even if we say what is distasteful.

"We desire that every one of you do show the same diligence to the full assurance of your hope unto the end." Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that worketh good hopeth also good, and never despairs of himself.

"That ye may not become dull." Still "become"; and yet he said above, "seeing ye are become dull of hearing." (c. v. 11.) Observe however how he limited the dullness to the hearing. And here he hints the very same thing; instead of 'that ye may not continue in it,' he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect "that ye may not become too slothful": since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so.

"We desire" (he says) "that every one of you." Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words.

"That ye be not slothful," he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.

"But followers" (he says) "of them, who through faith and patience inherit the promises." And who they are, he tells afterwards. He said before, "Imitate your own former well-doings." Then, lest they should say, What? He leads them back to the Patriarch: bringing before them examples of well-doing indeed from their own history, but of the thought of being forsaken, from the Patriarch; that they might not suppose that they were disregarded and forsaken as worthy of no account, but might know that it is [the portion] of the very noblest men to make the journey of life through trials; and that God has thus dealt with great and admirable men.

Now we ought (he says) to bear all things with patience: for this also is believing: whereas if He say that He gives and thou immediately receivest, how hast thou also believed? Since in that case this is no longer of thy faith, but of Me, the Giver. But if I say that I give, and give after an hundred years, and thou hast not despaired; then hast thou accounted Me worthy to be believed, then thou hast the right opinion concerning Me. Thou seest that oftentimes unbelief arises not from want of hope only, but also from faintheartedness, and want of patience, not from condemning him who made the promise.

This love that you continue to show, he says, "we desire [Επιθυμοῦμεν]." He did not say, "We want [βουλόμεθα]," but rather, it was more affectionate, "We desire," he says. "to show the same diligence." Then someone might say, "If you are convinced about the better things concerning us, and you know our works and our ministry to the saints, why then were you afraid to call us sluggish, and remembering the thorns? Why? Because "we desire each one of you," he says, "to show the same diligence to the full assurance of hope until the end", that is, to be steadfast in your faith in Christ and the hope that comes from it. And he did not say, We wish; which would have been a teaching authority; but, we desire; which is of paternal affection. For this is not something we wish in words only, but our soul burns for you. For such a thing is meant by the phrase, we desire.

As if in response to someone's question: "Why did you say this, Paul, if you did not wish to punish us?" — he says that he said this desiring that you would conduct yourselves well in the future also; not condemning you for the past, but being concerned about the future. And he did not say "I want," which would indicate a teacher's authority, but "I desire," which is characteristic of fatherly love. For I do not desire this merely in words, but my soul burns for you. Understand the expression "I desire" in this way. And not simply for you collectively, but for each one individually: so he cared for all, both small and great, and knew them all. That they might show "full assurance of hope," that is, that they might display complete and perfect hope and not be troubled. See how he does not strike directly and does not say: you have despaired and have not yet come to your senses, but speaks as if to say: I want you to always be diligent, and to be in the future what you are now.

307. – Then (v. 11) he assigns the reason why he spoke so sharply to them, namely, from a desire for their salvation. Hence, in regard to this he does three things: first, he shows his desire; secondly, he mentions the imminent danger (v. 12); thirdly, he explains by an example (v. 12b).

308. – He says, therefore, We have said these things not as though we despaired of you, but rather because we desire that everyone, i.e., each one of you: 'God is my witness, how I long after you all in the bowels of Jesus Christ' (Phil. 1:8). But what do we desire? that you show the same carefulness, i.e., that you be careful to show by your works this carefulness for doing good that you have always had. Hence, it is clear that carefulness is required for doing acts of godliness: 'Martha, Martha, you are careful' (Lk. 10:41) and for one's own salvation: 'Carefully study to present yourself approved unto God' (2 Tim. 2:15). And why? To realize the full assurance of hope, namely, that by fulfilling what you have begun, you may obtain what you hope: 'Hope confounds not' (Rom. 5:5). And this, until the end: 'For he that shall persevere to the end, he shall be saved' (Mt. 24:13).

"that you may not be sluggish." And this is also for their healing; for it leads them to the future time.And although he said above, "You have become sluggish," (Heb. 5:11) he then said to their listening ears, "but now, all of you have become sluggish." "imitators of those who through faith and patience inherit the promises." Then he lists those who inherited the promises through faith, such as Abraham. What is meant by "through patience"? That is, through endurance. For he endured the promise being set forth for so many years, and still remained believing. For if the gift were to follow immediately upon the promise of God, there would no longer be any need for faith or endurance on the part of the one receiving the promise, since God would be completely truthful. But if, having promised, he is delayed, and the one receiving the promise patiently waits for the delay, then he believes purely, then he endures with self-control.

And this is for their consolation: for he refers this to the future time. And although above he said: "because you have become dull of hearing" (Heb. 5:11): for up to this point he was indicating the dullness of hearing; but now, he says, I am taking care beforehand that this dullness not touch your soul. For just as inactivity and immobility harm the body, so also the lack of exercise in good deeds makes the soul too negligent.

Above he reminded them of the virtues they formerly possessed, setting before them an example from their own deeds. Now he leads them up to the patriarch Abraham. Lest they think that, as unworthy of any word, they have been forgotten and abandoned by God, he points out that living a life amid trials is the lot of especially illustrious men, and that God dealt in this way with great men. For if He had immediately given what He promised, their faith could not have been revealed; but now He delays the fulfillment so that through patience their faith might be made manifest. For faith in the One who promised becomes evident when someone, not receiving what was promised for a long time, nevertheless believes that he will receive it and does not despair. Therefore I express these reproaches to you in order to restore you and so that you might "imitate those who through faith and patience inherit the promises." And who these men are, he explains further. But notice how he placed faith first, then patience, because patience proceeds from faith. For whoever does not believe that the One who promised will assuredly give, that person will not be patient either.

309. – Then when he says, so that you may not be sluggish, he indicates the danger, which is laziness. For laziness is the fear of a future good action, because one fears that he may fail or not repent: 'The slothful man says: There is a lion in the way' (Pr. 26:13). Hence, slothful persons always allege obstacles as an excuse.

310. – Then (12b) he gives the example. As if to say: Be not slothful, but rather imitate the example of the prophets: 'For an example of suffering evil, of labor and of patience, take the prophets' (Jas. 5:10); and of other saints, namely the apostles: 'Be you followers of me, as I also am of Christ' (1 Cor. 4:16). Be you, therefore, imitators of those who through faith, without which it is impossible to please God (Heb. 11:6) and patience against adversity, inherit the promises. For by formed faith and patience the promised inheritance is obtained: 'The saints by faith conquered kingdoms, wrought justice, obtained promises' (Heb. 11:33).