Thomas Aquinas Commentary Hebrews 6:6-8

"and [then] fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God: but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned." — Hebrews 6:6-8 (ASV)

Having shown the difficulty involved in pursuing his intention—a difficulty arising from their guilt—the Apostle now resorts to a simile to explain this: first, regarding good earth, and secondly, regarding bad earth (verse 8).

It should be noted that according to one explanation, the Apostle wished to show by this that those who have been baptized once cannot be baptized again or be renewed again to penance in the next life. As Scripture says, Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, where you are hastening (Ecclesiastes 9:10), and, The night comes when no man can work (John 9:4).

Therefore, this must be explained again—that is, after this life—and there is a reason for it. Two things bring about penance. The first is what gives it efficacy: namely, the merit of Christ’s Passion. As it is written, He is the propitiation for our sins (1 John 2:2). The second is the example of penance, which we have in Christ when we consider His austerity, poverty, and Passion: Christ also suffered for us, leaving you an example that you should follow his steps (1 Peter 2:21).

This, therefore, is how we are to understand what he says about crucifying again—that is, receiving the fruit of Christ’s cross, which gives efficacy to penance—and holding him up to contempt regarding the example of repentance.

The simile of the earth presented here can be connected to what was stated before, let us go on to things more perfect. In that case, the meaning would be: If we go on, we will have a blessing like the good earth. Alternatively, it can be connected with what was just said according to both explanations, concerning either baptism or the next life. The interpretation about baptism is more literal, and the meaning is this: Just as cultivated earth, if it brings forth thorns again, is not cultivated again but is burned, so a person who sins after baptism is not washed again.

Regarding the good earth, he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (verse 7b); and thirdly, the reward (verse 7c).

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 (Luke 8:15). It is called earth because just as the earth needs rain, so a person needs God’s grace: You have visited the earth and have plentifully watered it (Psalms 64:10). And again: 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 (Isaiah 55:10).

The benefit the heart receives—the doctrine of faith—is like the rain that 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 (Isaiah 5:6); He pours out showers like a flood, which flow from the clouds that cover all above (Job 36:27). A person drinks this rain when they understand what they hear and are drawn to it: All you that thirst, come to the waters, and you that have no money, make haste, buy and eat (Isaiah 55:1).

This doctrine is from above, because while some doctrine is from the earth and inclines a person to cling to earthly things, another is from heaven, teaching heavenly things: For this is not wisdom descending from above, but earthly, sensual, devilish (James 3:15). The Apostle then continues: But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation (James 3:17). Alternatively, from above means above the faculty of human reason. For other sciences are founded on human reason, but this one is divinely inspired: For many things are shown to you above the understanding of men . The author 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." As Job says, I have often heard such things as these (Job 16:2).

The fruit is the useful vegetation it brings forth for the sake of those by whom it is cultivated. These are the good works that a person performs through the doctrine they have received: Let the earth bring forth the green herb, and such as may seed (Genesis 1:11). This earth is cultivated, first of all, by God: My Father is the husbandman (John 15:1). It is also cultivated by the church leader: I have planted, Apollos watered, but God gave the increase (1 Corinthians 3:6). And it is also cultivated by the person themself: Diligently till your ground (Proverbs 24:27). This fruit is suitable for God, for His glory: Do all for the glory of God (1 Corinthians 10:31). For the one who acts, it is suitable for eternal life: You have your fruit unto sanctification, and the end life everlasting (Romans 6:22).

Then, with the words, receives a blessing from God, he mentions the reward, which is a divine blessing. This blessing is nothing 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 Peter 3:9).

Next, with the words, but that which brings forth thorns and briars is reprobate, he discusses the bad earth. He does two things: first, he mentions the evil fruit, and secondly, the punishment (verse 8b). The fruit, therefore, consists of thorns (that is, minor sins) and briars (that is, graver sins), which prick one’s own conscience and sometimes that of another, namely, sins against one’s neighbor: Thorns and thistles shall it bring forth to you (Genesis 3:18).

Regarding the punishment, he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (verse 8c); and thirdly, the final punishment (verse 8d). Concerning the first, he says it is reprobate. For just as predestination is the source of reward, so reprobation is a sign of condemnation. Therefore, if a person is frequently watered with wholesome instruction but continues to sin, this is a sign of reprobation: Call them reprobate silver, for the Lord has rejected them (Jeremiah 6:30).

The condemnation is that it is very near unto a curse: Depart, you accursed, into everlasting fire (Matthew 25:41). The final punishment is that its end is to be burnt: Every garment mingled with blood shall be burnt, and be fuel for the fire (Isaiah 9:5).