That you be not slothful, but followers of them who through faith and patience inherit the promises.
All Commentaries on Hebrews 6:12 Go To Hebrews 6
Thomas Aquinas
AD 1274
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).
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.
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). Any 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).
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).
