But that which bears thorns and briars is worthless, and is near unto cursing; whose end is to be burned.
All Commentaries on Hebrews 6:8 Go To Hebrews 6
Thomas Aquinas
AD 1274
293. – Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this: first, in regard to good earth; secondly, in regard to bad earth (v. 8).
294. – But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: ‘Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening’ (Ec. 9:10): ‘The night comes when no man can work’ (Jn. 9:4). Therefore, let it be explained once more, i.e., after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ’s Passion: ‘He is the propitiation for our sins’ (1 Jn. 2:2). The other is the example of penance, which we have in Christ by considering His austerity, poverty, and Passion: ‘Christ also suffered for us, leaving you an example that you should follow his steps’ (1 Pt. 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and hold him up to contempt as to the example of repenting.
295. – But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth; or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.
296. – In regard to the good earth he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (v. 7b); thirdly, the reward (v. 7c).
297. – This earth is the human heart: ‘But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience’ (Lk. 8:15). It is called earth, because just as earth needs rain, so a man needs God’s grace: ‘You have visited the earth and have plentifully watered it’ (Ps. 64:10). ‘And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it’ (Is. 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: ‘I will command the clouds to rain no more upon it’ (Is. 5:6); ‘He pours out showers like a flood, which flow from the clouds that cover all above’ (Jb. 36:27). He drinks this rain, when he understands what he hears and is drawn to it: ‘All you that thirst, come to the waters, and you that have no money, make haste, buy and eat’ (Is. 55:1). This doctrine is above it, because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: ‘For this is not wisdom descending from above, but earthly, sensual, devilish’ (Jas. 3:15); and then he continues: ‘But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation’ (Jas. 3:17). Or above it, i.e., above the faculty of human reason: for the other sciences were founded according to human reason, but this is divinely inspired: ‘For many things are shown to you above the understanding of men’ (Sir. 3:25). But he does not say, ‘always’ or ‘rarely’, but often, because as Augustine says: ‘If always, then it becomes worthless; if rarely, then it is not enough and is neglected’; ‘I have often heard such things as these’ (Jb. 16:2).
298. – The fruit is that it brings forth vegetation useful to those for whose sake it is cultivated. These are good works, which a man performs by the doctrine received: ‘Let the earth bring forth the green herb, and such as may seed’ (Gen. 1:11). This earth is cultivated, first of all, by God: ‘My Father is the husbandman’ (Jn. 15:1); it is also cultivated by the prelate: ‘I have planted, Apollos watered, but God gave the increase’ (1 Cor. 3:6). It is also cultivated by the man himself: ‘Diligently till your ground’ (Pr. 24:27). It is suitable for God unto glory: ‘Do all for the glory of God’ (1 Cor. 10:31); for the one who acts, it is suitable unto eternal life: ‘You have your fruit unto sanctification, and the end life everlasting’ (Rom. 6:22).
299. – Then, when he says, he receives a blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: ‘Unto this you are called, to inherit a blessing’ (1 Pt. 3:9).
300. – Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, and the briars, i.e., graver sins, which prick one’s own conscience and sometimes another’s, namely, sins against one’s neighbor: ‘Thorns and thistles shall it bring forth to you’ (Gen. 3:18). In regard to the punishment he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (v. 8c), thirdly, the final punishment (v. 8d). In regard to the first he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin’ ‘Call them reprobate silver, for the Lord has rejected them’ (Jer. 6:30). The condemnation is that he is very near unto a curse: ‘Depart, you accursed, into everlasting fire’ (Mt. 25:41). The punishment is that his end is to be burnt: ‘Every garment mingled with blood shall be burnt, and be fuel for the fire’ (Is. 9:5).
