Thomas Aquinas Commentary Hebrews 6:9-12

"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: for God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister. And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promises." — Hebrews 6:9-12 (ASV)

Because the Apostle had said many seemingly harsh things about their state, he now writes to keep them from despair, showing the intention he had in saying these things: namely, to snatch them from danger. For this reason, he does two things: first, he shows the confidence he had in them; and secondly, he gives the reason for this confidence (Hebrews 6:10).

He says, therefore: I have stated that the earth which brought forth thorns and briars is reprobate, but so that you do not suppose that I consider you to be such, we feel sure of better things for you and things nearer to salvation because of your faith and charity. Thus, he commends their state on two points: first, on what they had been, because by saying “better things,” he implies that they were in a good state; and secondly, on what they awaited in the future, namely, things nearer to salvation: Now our salvation is nearer than when we believed (Romans 13:11). For the more one makes progress in goodness, the nearer one gets to salvation. Then he continues, though we speak thus—that is, even though we speak this way—it is in order to make you cautious. This proceeds from charity: The just man shall correct in mercy, and shall reprove me (Psalms 140:5).

Then, in Hebrews 6:10, he gives the reasons for his confidence: one is based on their past good works, and the other on God’s promise (Hebrews 6:13). But because the Apostle had said two things—that he had confidence in them and that he spoke harshly to them—he does two things: first, he gives the reason for the former; and secondly, the reason for the latter (Hebrews 6:11).

The reason he has confidence in them is that he remembers the many good works they did. Therefore, 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 Ezekiel 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? A bit later it 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 righteous acts; or he might repent, and then God remembers his previous good works, because they are accounted as merit. Therefore, a Gloss says that after dying, they revive.

But another doubt arises, because it is obvious that justice regards merit. Therefore, if God’s justice requires that He not forget—if the person 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 it is just (that is, congruous) that a person who performed many good deeds should merit, for that mercy is somehow joined 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 (John 14:23). For whatever does not proceed from charity is not meritorious: If I have not charity, it profits me nothing (1 Corinthians 13:3). Therefore, 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 John 3:18). Therefore, he continues, which you have shown for His sake: All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ (Colossians 3:17).

He shows what they have shown, and in what, when he says, "in serving the saints"—namely, by relieving their needs: Whoever will be the greater among you, let him be your minister (Matthew 20:26). Communicating to the necessities of the saints (Romans 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 joined to justice.

Then, in Hebrews 6:11, he assigns the reason why he spoke so sharply to them: namely, out of a desire for their salvation. Therefore, in this regard, he does three things:

1. He shows his desire.
2. He mentions the imminent danger (Hebrews 6:12).
3. He explains by an example (Hebrews 6:12b).

He says, therefore, "We have said these things not as though we despaired of you, but rather because we desire that everyone"—that is, each one of you: God is my witness, how I long after you all in the bowels of Jesus Christ (Philippians 1:8). But what do we desire? That you show the same carefulness you have always had. Therefore, it is clear that carefulness is required for doing acts of godliness—Martha, Martha, you are careful (Luke 10:41)—and for one’s own salvation: Carefully study to present yourself approved unto God (2 Timothy 2:15). And why this carefulness? To realize the full assurance of hope, so that by fulfilling what you have begun, you may obtain what you hope for: Hope confounds not (Romans 5:5). And this must continue until the end: For he that shall persevere to the end, he shall be saved (Matthew 24:13).

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 (Proverbs 26:13). Therefore, slothful persons always allege obstacles as an excuse.

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