Exegetical and Hermeneutical Commentary of Hebrews 6:10

For God [is] not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.

10. to forget ] The aorist implies “to forget in a moment.” Comp. Heb 11:6; Heb 11:20. God, even amid your errors, will not overlook the signs of grace working in you. Comp. Jer 31:16; Psa 9:12; Amo 8:7.

and labour of love ] The words “labour of” should be omitted. They are probably a gloss from 1Th 1:3. The passage bears a vague general resemblance to 2Co 8:24; Col 1:4.

toward his name ] which name is borne by all His children.

in that ye have ministered to the saints ] In your past and present ministration to the saints, i.e. to your Christian brethren. It used to be supposed that the title “the saints” applied especially to the Christians at Jerusalem (Rom 15:25; Gal 2:10; 1Co 16:1). This is a mistake; and the saints at Jerusalem, merged in a common poverty, perhaps a result in part of their original Communism, were hardly in a condition to minister to one another. They were (as is the case with most of the Jews now living at Jerusalem) dependent in large measure on the Chaluka or distribution of alms sent them from without.

and do minister ] The continuance of their well doing proved its sincerity; but perhaps the writer hints, though with infinite delicacy, that their beneficent zeal was less active than it once had been.

Fuente: The Cambridge Bible for Schools and Colleges

For God is not unrighteous – God will do no wrong. He will not forget or fail to reward the endeavors of his people to promote his glory, and to do good. The meaning here is, that by their kindness in ministering to the wants of the saints, they had given full evidence of true piety. If God should forget that, it would be unrighteous:

(1)Because there was a propriety that it should be remembered; and,

(2)Because it is expressly promised that it shall not fail of reward; Mat 10:42.

Your work – Particularly in ministering to the wants of the saints.

Labour of love – Deeds of benevolence when there was no hope of recompense, or when love was the motive in doing it.

Which ye have showed toward his name – Toward him – for the word name is often used to denote the person himself. They had showed that they loved God by their kindness to his people; Mat 25:40, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

In that ye have ministered to the saints – You have supplied their wants. This may refer either to the fact that they contributed to supply the wants of the poor members of the church (compare the note on Gal 2:10), or it may refer to some special acts of kindness which they had shown to suffering and persecuted Christians. It is not possible now to know to what particular acts the apostle refers. We may learn.

(1)That to show kindness to Christians, because they are Christians, is an important evidence of piety.

(2)It will in no case be unrewarded. God is not unjust; and he will remember an act of kindness shown to his people – even though it be nothing but giving a cup of cold water.

Fuente: Albert Barnes’ Notes on the Bible

Heb 6:10

God is not unrighteous to forget your work

The guarantee of usefulness

I.

GOD KNOWS OF EACH ITEM OF OUR CHRISTIAN SERVICE. Our deeds of love populate the Divine mind with immortal images.

II. GODS RIGHTEOUSNESS IS AN ACTIVE FENCE IX HIS NATURE. It gives quality to all that He is, and thinks, and does. It is the guarantee of right becoming victorious; the pledge of the final supremacy of love; the rock on which faithful service may build its hopes.

III. GODS RIGHTEOUSNESS RENDERS CERTAIN THE FINAL USEFULNESS OF ALL CHRISTIAN SERVICE.

1. His righteousness creates interest in our service. He looks on our deeds with pleasure.

2. His righteousness creates sympathy with us in what we do. Because the holy feeling that prompts us to deeds of love is akin to that which dwells in God, He feels towards our work the same as we do, He enters into our longing to bless others, He shares in our yearning to cheer and guide and save men.

3. His righteousness ensures the using up of our deeds of love in the line of His own purpose. There is not a true prayer uttered, not a holy wish cherished, not a kind word spoken, not a deed of mercy performed, not a single Christian act in the service we daily seek to render to our Lord, in public or in private, known of men or out of sight, but that He knows it, holds it before His mind, graciously delights in it, enters into its spirit, and, as a consequence, actually lays hold of it as a precious element of good, to blend it with His own volitions, and make it harmonise with, and give impetus to, all that He once did when, on earth in the person of His dear Son, He laid the foundation that is to be both blessed and everlasting. (C. Chapman.)

Gods righteousness as an encouragement to Christian service

I. THE MINISTRY OF THE CHURCH. The work distributed amongst us may be very different in quality, in interest, in popularity, in result; yet God does not overlook any of it. He sees the mother talking of Jesus to her children at home, as well as the preacher who expounds Divine truth in the great congregation. The words which in weakness and fatigue are penned by a writer for the press, on the side of purity or national integrity, or peace among the nations, or fairness between the classes, are as much thought of by God as the society organised for the defence of theological truth. The medical man who heals the poor without reward, the employer who dares to give unto his servants what be knows to be just and equal, the merchant or tradesman who for the sake of the Lord he loves refuses to receive an advantage which his competitor would eagerly seek–all these, in time of disappointment, may remember the assurance, God is not unrighteous to forget your work. And what of work more directly religious? Is not the Lord mindful of that? Even we think sometimes with sympathy of our brothers in distant lands, exposed to hostility from the heathen, and to perils by land and by sea, perils from malaria, accident, and privation; but the all-seeing God knows them, and cares for them far more than we, and He will not forget their work. And if your service is less public than theirs, it is none the less regarded by Him, whose wisdom not only built the mountains, but clothed the lilies of the field. We know but little of each other, but He knows us altogether, and He is as pleased with the childs prayer as with the martyr death of the bravest soldier in His army.

II. THE FIDELITY OF THE LORD. The idea seems to be this; God will not overlook your work, so as to make no use of it; it will not be forgotten, but will find its place in the fulfilment of the Divine purpose. Man is unfaithful and forgetful in such matters. An editor may ask some one to write a paper, and when with toil and care it is finished, he may have forgotten all about it, and may issue his work without finding any place for the authors labour–men are often forgetful. The other day, in crossing a wild part of Dartmoor, I saw a magnificent block of stone, carefully and skilfully cut into a hexagon, and there it lay unheeded amid the heather, beaten by storms, bleached by sunshine–useless. Perhaps the builder had forgotten to fetch it, or perhaps he thought the block too heavy to carry over the rough roads; but, whatever the reason, some skilful stonemason had worked hard, but uselessly. Now, looking down upon our work in obscure homes, in nut-of-the-way offices, in quiet spheres of service, this inspired man says: God is not unfaithful to forget your work. (A. Rowland, LL. B.)

The present and future rewards of charity

I. HOW ACCEPTABLE GOOD WORKS ARE TO GOD, AND WHAT REWARDS HE HATH PROMISED TO THOSE WHO SHALL BE FOUND ABOUNDING IN THEM.

II. A PRINCIPLE OF CHRISTIAN LOVE AND CHARITY IS OF ALL OTHER THE MOST PREVALENT TO INDUCE MEN TO SUCH GOOD WORKS

III. BY THE EXPRESSION LABOUR OF LOVE IS PLAINLY SUGGESTED THAT GOOD WORKS ARE OFTEN ACCOMPANIED WITH MUCH TROUBLE AND DIFFICULTY.

IV. MINISTERING TO THE WANTS AND NECESSITIES OF OUR CHRISTIAN BRETHREN IS SHOWING-A REGARD TOWARDS THE NAME OF GOD.

V. WE HAVE PERSEVERANCE IN THOSE: DUTIES RECOMMENDED TO US, BY THE EXAMPLE OF THOSE HEBREWS, WHO ARE NOT ONLY MENTIONED AS

FORMERLY MINISTERING TO THE NECESSITIES OF THEIR INDIGENT BRETHREN, BUT AS CONTINUING TO DO THE SAME. (S. Knight, D. D.)

The righteous reward

I. God is not unrighteous to forget your work and labour Of love; INASMUCH AS HIS DOING SO WOULD RE UNGENEROUS, UNGRACIOUS, UNKIND. Were He not to acknowledge it, He might seem to be damping your zeal. In this view the statement is fitted seasonably to encourage you. Few and faulty your best services may be; unsatisfying to yourselves; much more to your God. Well might He reject them all. But would He be justified in doing so? Would it be in harmony with what He has revealed to you of the riches of His glory, and what lie has made you to taste of the fulness of His grace? No. He does not upbraid you with the value of His undeserved benefits to you. He will not upbraid you with the worthlessness of what you give to Him. All that He bestows, He bestows in good faith. All that you render, He will take in good part.

II. God is not unrighteous to forget your work and labour of love; INASMUCH AS HIS DOING SO WOULD BE INCONSISTENT WITH HIS FAITHFULNESS AND TRUTH. He is to be regarded as hiring you, and assigning to you your service. He does so in the exercise of His own requestionable discretion, according to His own good pleasure, and the freedom of His own will. Be does not leave it to you to devise a way in which you may, at your own discretion, manifest your loyalty. But He enlists you as His soldiers and subjects, under command. You are to offer service voluntarily. But when your offer is accepted, you are to obey orders. This consideration may seem, in one view to detract from any claim on your part for any recompense of reward. It divests your work and labour of love, which you show to His name, of the character of a spontaneous or strictly self-prompted and self-directed offering. What you do or suffer is not at your own hand, but by His appointment. But, in another view, the certainty of your being amply recompensed is thus placed on the highest possible ground. I feel, indeed, that I have nothing which, as from myself, I can offer to my God. I am myself His property, His purchased possession; not my own. All the store of talents and resources out of which I can offer comes from Him, and is all His own. And I, His servant, must offer it, not as I choose, but as lie desires and directs. But does that thought, I ask again, detract in the least from my confident persuasion that what I offer will be accepted and requited? Does it not, on the contrary, enhance my assurance tenfold? Would it be fair for a master enlisting servants in such a way, on such terms, under such obligations, to forget their work, to let it pass into oblivion unrequite? Be it that it is work or service to which they are indispensably bound, and which they have no discretionary liberty to accept or decline; for which, therefore, they have no title to stipulate for payment beforehand, or to demand payment afterwards. Be it even that they understand that condition of their engagement, and consent to it, that does not acquit the master, in his own judgment at least, whatever they may think. If he is honest, high minded, he will not suffer his servants to entertain a moments doubt of his intention to acknowledge their faithfulness, and make all ,he world know that he does so. And is God unrighteous? Is He who solemnly binds you in so strict a covenant of service to let it be supposed that He can act unfaithfully or unfairly? And is He unrighteous to forget your work and labour of love–the work and loving labour of His chosen and His redeemed? Surely it is no vain thing, but rather a very blessed thing, for you thus to serve the Lord, having such a simple, single-eyed, meek, and honourable confidence as this in the truth and faithfulness of Him whom you serve!

III. There are other CONSIDERATIONS OF A GENERAL SORT that might be brought forward to strengthen this quiet assurance. For instance, here is one. If, in one view, God commits Himself to you; in another view lie commits you and binds you to Himself. In the service of God, if loyal, you must make up your mind to relinquish not a few of those sources of pleasure which the world presents to you. And for whatever you may thus give up, He whom you serve may be expected, if He is to act worthily of Himself, to provide some kind of equivalent. If you lose the favour of men, you have the favour of God. If you cease to have the peace which the world gives, when, with its refuges of lies, it soothes your conscience, you have the peace of God which passes understanding. If you have to cut off a right hand, to pluck out a right eye, maimed as you are and wounded, you enter into life. If the good things of earth are to be your treasure no more, you have better treasure in heaven, where no moth corrupts and no thief breaks through to steal. Thus far I have spoken of the recompense of the reward, Gods not forgetting your work and labour of love, as simply righteous on His part. But, before leaving that topic, I must remind you that the righteousness is still always of grace. It is the righteousness, not of law, but of equity. It gives you no such claim or title as you might enforce in a court of justice by procedure of a legal sort. All your claim must rest upon the good faith or kind favour of the other party. This does not touch the certainty of your being rewarded. But it divests you of all title to reckon upon it as your due. How blessed a thing is it in this view, to disown all right of yours, and lean on the righteousness of God! Further, the righteousness in question is not that of express compact, but rather that of a fair and amiable understanding. It is not a case, as between debtor and creditor, to be adjusted upon a balance of business accounts and books. Your remuneration is rather an honourable acknowledgment of the spirit in which you work than an exact and formal discharge of the work itself. Hence this principle, while it leaves no room for presumption on your part, leaves abundant room for the most liberal discretion on the part of God. Lessons:

1. As God is not unrighteous to forget your work and labour of love, be not ye unrighteous to forget your duty to Him. As He is, so to speak, on honour with you, be you scrupulously and sensitively on honour with Him. Many motives should prompt this duty. Think on the way in which He receives you into His favour; on the amazing sacrifice of His Son, whom He gives to the death of the Cross, that He may reconcile you to Himself; receiving you graciously, and loving you freely. He opens His heart to you. Will you not give your hearts to Him?

2. If God is not unrighteous to forget your work and labour of love towards His name, you need not care to remember it. You need not keep a record of your doings. Your record and theirs is on high. (R. S.Candlish, D. D.)

Good works not meritorious

I. IN WHAT SENSE GOD WOULD NOT BE UNRIGHTEOUS, THAT IS, UNJUST, THOUGH HE SHOULD FORGET OUR GOOD WORKS, that is, though He should not reward us with eternal life for them.

1. Whatsoever good action a man can perform, that he upon many accounts owes unto God, his Maker, his Preserver, his Benefactor. But no one, surely, who pays to another what he strictly owes him, can thereby oblige that other to bestow on him a reward, or can make him properly his debtor.

2. Even amongst equals no one is of right, and in strict justice, obliged to recompense the labour and pains of another, but he who hath voluntarily bound himself thereunto by some covenant, or who at least is enforced thereunto by the law of some superior. What consideration, therefore, can oblige God to bestow upon man eternal life but His own free and gracious promise, since He hath no superior; nor can any law be prescribed to Him but what He vouchsafes to prescribe to Himself, and to guide His own actions and dispensations by?

3. To this it may be farther added that all our good thoughts, words, and works proceed entirely from the grace of God, and are His free gifts bestowed upon us, out of His mere bounty and mercy. Should God, therefore, by bestowing on us one grace, be thereby in justice obliged, for that very reason, to bestow on us another?

II. But now, lest to avoid one extreme, we should foolishly run into another; lest for fear of carrying the value of our good actions too high, we should on the other side sink their price too low; it will be proper to show that, notwithstanding what has been said hitherto by way of abatement of their pretended worth, THEY ARE STILL IN MANY RESPECTS HIGHLY VALUABLE BEFORE GOD; and that though they cannot by way of purchase procure for us, yet upon other considerations they will secure to us eternal happiness. Now the least that can be said concerning the value of good works proceeding from the love of God, and designed to His glory, is this: that though we should not be made partakers of eternal happiness merely because of them, yet neither can we be saved without them; though they are not the meritorious causes, yet they are the necessary conditions, of our salvation; though where they are found, they do not give a legal title to salvation; yet where they are not found, the persons destitute of them have not so much as an equitable title to eternal bliss from the mercy of God. For virtuous and religious actions are the way chalked out by God, by which we must arrive at the glories which shall be revealed; they are the means ordained by Him, by which we may certainly and effectally, though not of right acquire, yet in fact obtain everlasting happiness. (Bp. Smalridge.)

Gods righteousness as it implies faithfulness

By the argument of the apostle, as righteousness is put for faithfulness, it is manifest that Gods righteousness is a prop to mans faith and hope. Man may and must believe and expect a reward of every good thing from the righteousness of God, even because He is righteous and will not tail to do what He hath promised. This righteousness of God assureth us of the continuance of His mercy. What grace moved Him to begin, righteousness will move Him to continue and finish.

1. This informs us in the wonderful great condescension of God to man; even so low as to bind Himself to man, and that so far as if He failed in what he had promised, He is willing to be accounted unrighteous Psa 7:17).

2. This doth much aggravate the sin of infidelity, which is not only against the grace and mercy of God, but also against His truth and righteousness.

3. This teacheth us how to trust to Gods mercy, even so as God may be just and righteous in showing mercy. (W. Gouge.)

Works of love

These Christians gave themselves to work. Active and practical exertions, indeed, when the case admits of them, are essential to personal Christianity. Their labour is here attributed to love; and this soft and sacred principle is well fitted alike to prompt, to sustain, to sweeten, and to sanctify active efforts for the glory of God and the good of man. The love specified had been shown towards Gods name. God Himself was one special object towards whom it had been directed; and in loving believers, the persons spoken of had loved them for the Fathers sake. Towards Him, then, they had exercised–towards Him, also, the) had shown–this love; for it did not sleep invisible among the secrets of their soul–it raised itself up for effort, it aimed at practical results and performed a practical work, and not, indeed, by ostentatious display, but, by its exertions and its fruits, it showed itself. And in what did their love appear? to what particular enterprise did it address itself? These Christian Hebrews had ministered, and still continued to minister, to saints–to pious persons who required their pecuniary or active aid. The wants of other followers of Christ who were in humble circumstances, or by whom, in some way, their help was needed, secured their sympathy and received their succour. A meet field for Christian love to occupy! An appropriate work for Christian kindness to perform. (A. S. Patterson.)

Known unto God

One evening a gentleman was strolling along a street to pass the time. His attention was attracted by the remark of a little girl to a companion in front of a fruit store, I wish I had an orange for ma. The gentleman saw that the children, though poorly dressed, were clean and neat, and calling them into the store, he loaded them with fruit and candies. Whats your name? asked one of the girls. Why do you want to know? queried the gentleman. I want to pray for you, was the reply. The gentleman turned to leave, scarcely daring to speak, when the little one added, Well, it dont matter, I suppose; God will know you, anyhow. (Baxendales Anecdotes.)

Encouragement for the less successful minister

Though God may grant more of spiritual in gathering to one minister than to another, this is no proof that the less successful minister is the less valuable with Him. Some surgical instruments are used constantly, others but occasionally; yet the latter may be as valuable as the former. If the falling of a tree require fifty strokes, and one man give three, another five and forty, and another finish the business with two strokes more, we do not debate which of these men did most to fell the tree, which of them ought to have most wages, or which, at least, know how much he has contributed to the work. Nor have we any more reason to be jealous about our own private importance in the great work of converting our fellow-sinners. (J. A. Bengel.)

A full reward expected

A military gentleman once said to an excellent old minister in the north of Scotland who was becoming infirm, Why, if I had power over the pension list, I would actually have you put on half-pay for your long and faithful services. He replied, Ah, my friend, your master may put you off with halfpay, but my Master will not serve me so meanly; He will give me full pay. Through grace I expect a fall reward. (Clerical Library.)

Certain reward

Dionysius caused musicians to play before him and promised them a great reward. When they came for their reward, he told them they had already had it in their hopes of it. God does not disappoint His servants. (New Encyclopaedia of Illustrations.)

Small efforts recognised by God

A certain king would build a cathedral; and that the credit of it might be all his own, he forbade any from contributing to its erection in the least degree. A tablet was placed in the side of the building, and on it his name was carved as the builder. But that night he saw, in a dream, an angel, who came down and erased his name, and the name of a poor widow appeared in its stead. This was three times repeated, when the enraged king summoned the woman before him, and demanded, What have you been doing, and why have you broken my commandment? The trembling widow replied, I loved the Lord, and longed to do something for His name and for the building up of His church. I was forbidden to touch it in any way; so, in my poverty, I brought a wisp of hay for the horses that drew the stones. And the king saw that he had laboured for his own glory, but the widow for the glory of God; and he commanded that her name should be inscribed upon the tablet. (Ralph Wells.)

God rewards His servants

When Calvin was banished from ungrateful Geneva, he said, Most assuredly if I had merely served man, this would have been a poor recompense; but it is my happiness that I have served Him who never fails to reward Ills servants to the full extent of His promise. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. God is not unrighteous] God is only bound to men by his own promise: this promise he is not obliged to make; but, when once made, his righteousness or justice requires him to keep it; therefore, whatever he has promised he will certainly perform. But he has promised to reward every good work and labour of love, and he will surely reward yours; God’s promise is God’s debt.

Every good work must spring from faith in the name, being, and goodness of God; and every work that is truly good must have love for its motive, as it has God for its end.

The word , labour, prefixed to love, is wanting in almost every MS. and version of importance. Griesbach has left it out of the text.

Ministered to the saints] Have contributed to the support and comfort of the poor Christians who were suffering persecution in Judea. As they had thus ministered, and were still ministering, they gave full proof that they had a common cause with the others; and this was one of the things that proved them to be in a state of salvation.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For introduceth the reason of the apostles former persuasion concerning them, which was the real graces of faith and love to God wrought in their hearts, and shown in their work, which was better than all enlightenings.

God is not unrighteous; the affirmative is implied, God is just, and faithful, and true, in performing what he promiseth, as well as not unrighteous: the certain truth is asserted in this emphatical negative; compare 2Th 1:6,7, with 1Jo 1:9; should he not perform he would be unjust.

To forget your work: God always remembers all things, because his knowledge is perfect; and he will take notice of grace in these Hebrews manifested by their works, so as to recompense and reward them for it, by perfecting his gracious work in them; which having promised, the apostle is confident of the good estate of them through grace, Phi 1:6. He will never forget the work of your faith in his name, your courageous profession of the gospel, Gal 5:6; Col 1:4; 1Th 1:3; a grace of God in them which made their souls delight in him, such as was purely Divine, beginning and ending in God, carried out in the labour and exercise of it to his glory, showing it in all the supplies they give his in his name, to Christians as they are his, Mar 9:41.

And labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister: their labour of love was evidenced by what they had done, and were doing, for Christ, in their using all effectual means for supplying, comforting, preserving, and delivering his members, giving their goods to them, and their lives for them, 1Jo 3:10-18. So the apostle asserts these did, Heb 10:32-34. So did Aquila and Priscilla love Paul, Rom 16:3,4. And this they did show to such as were Gods children, and bore his name, the present suffering Christians, who endured rifling, plundering, banishing, imprisonment, and death for their faith in Christs name: those brethren who, being loved in and for God, do evidence to these Hebrews that they are passed from death to life, 1Jo 3:14.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. not unrighteousnotunfaithful to His own gracious promise. Not that we have anyinherent right to claim reward; for (1) a servant hasno merit, as he only does that which is his bounden duty; (2) ourbest performances bear no proportion to what we leave undone; (3) allstrength comes from God; but God has promised of His own graceto reward the good works of His people (already accepted throughfaith in Christ); it is His promise, not our merits, whichwould make it unrighteous were He not to reward His people’sworks. God will be no man’s debtor.

your workyour wholeChristian life of active obedience.

labour of loveTheoldest manuscripts omit “labor of,” which probably crept infrom 1Th 1:3. As “love”occurs here, so “hope,” Heb6:11, “faith,” Heb6:12; as in 1Co 13:13: thePauline triad. By their love he sharpens their hopeand faith.

ye have showed(CompareHeb 10:32-34).

toward his nameYouracts of love to the saints were done for His name’s sake. Thedistressed condition of the Palestinian Christians appears from thecollection for them. Though receiving bounty from other churches, andtherefore not able to minister much by pecuniary help, yetthose somewhat better off could minister to the greatest sufferers intheir Church in various other ways (compare 2Ti1:18). Paul, as elsewhere, gives them the utmost credit for theirgraces, while delicately hinting the need of perseverance, a lack ofwhich had probably somewhat begun to show itself.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For God is not unrighteous,…. He is just and true, righteous in all his ways and works; there is no unrighteousness nor unfaithfulness in him; and this the apostle makes a reason of his strong persuasion of better things concerning the believing Hebrews; because he was well satisfied of the good work upon them, and he was assured that God was not unrighteous and unfaithful:

to forget your work: which is not to be understood of any good work done by them, for these are generally expressed in the plural number; and besides, these, if at all, are designed in the next clause; moreover, external good works, or such as appear to men to be so, are performed by hypocrites; nor can they be said to be better things, at least, not such as men are saved by: men may fall from these; and supposing them intended, the merit of works cannot be established, as is attempted from hence by the Papists; for the apostle could only consider them as fruits, not as causes of salvation; they are imperfect, and cannot justify, and therefore cannot save; they do not go before to procure salvation, but follow after, and, at most, but accompany; and though God does remember and not forget them, this is owing to his grace, and not to their merit; God’s righteousness in remembering them regards not a debt of justice, but a point of faithfulness: but this is to be understood of the work of God upon them, called in Scripture a good work, and the work of faith; and is elsewhere joined, as here, with the labour of love; see 1Th 1:3 and this might be called their work, not because wrought by them, but because it was wrought in them; and the grace that came along with it was exercised by them: now from hence the apostle might be persuaded of better things of them, even such as accompany salvation; since this work is a fruit of everlasting and unchangeable love, and is itself immortal, and the beginning of eternal life; and particularly faith is the effect of electing grace; shall never fail; is the means of the saints’ preservation; and is connected with everlasting salvation: it follows,

and labour of love, which ye have showed toward his name; the word “labour” is omitted in the Alexandrian copy, Vulgate Latin, Syriac, and Ethiopic versions: this may be understood either of love to God, the name of God being put for himself; who is to be loved for his own sake, on account of the perfections of his nature, as well as for the works of his hands; and which is to be showed for the sake of glorifying him: and this love is laborious; it sets a man to work for God; nor are any works to be regarded but what spring from love to God, and to his name; and from hence the apostle might entertain a good hope of these persons, since their love to God was an effect of God’s love to them, is a part of the work of grace, and cannot be lost; all things work together for good to such as love God; and these have a crown of life promised unto them: or else it may be understood of love to the saints, as follows,

in that ye have ministered to the saints, and do minister; in seeking both their temporal and spiritual good; and though all men in general are to be loved, yet especially the saints, who are set apart by God, whose sins are expiated by Christ, and who are sanctified by the Spirit; and love to them being laborious, and appearing in many instances, and this shown for the Lord’s sake, for his name’s sake, might lead the apostle more strongly to conclude better things of them, even things of a saving nature; since charity or love to the saints is better than gifts, and is the evidence of grace, of passing from death to life, and of being the disciples of Christ; see 1Co 13:1.

Fuente: John Gill’s Exposition of the Entire Bible

He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.

Your work and labor of love [ ] . Omit labor. The A. V. follows T. R. tou kopou. Rend. your work and the love which ye shewed, etc.

Which ye have shewed toward his name [ ] . The verb means, strictly, to show something in one’s self; or to show one’s self in something. similar praise is bestowed in ch. 10 32. They have shown both love and work toward God ‘s name. That does not look like crucifying Christ. God is not unjust, as he would show himself to be if he were forgetful of this.

Fuente: Vincent’s Word Studies in the New Testament

1) “For God is not unrighteous,” (our gar adikos ho theos) “For God is not unjust,” in judgement, in response to the way you live and service you render him, Rom 3:4; Heb 10:36-37.

2) “To forget your work,” (epilathesthai tou ergou humon) “To be forgetful of your work,” whether it be good or evil, Ecc 12:13-14; 2Co 5:9-11.

3) “And labour of love,” (kai tes agapes) “And your (labor) of love, 2Th 1:6-7; 1Th 1:3; Rev 22:12; Gal 5:6; 1Jn 3:14.

4) “Which ye have shewed toward his name,” (hes enedeiksasthe eis to onoma autou) “Which you all showed toward his name; God is looking on, and knows and takes heed of every deed and thought of his children. He daily blesses and cares for them and keeps record for the day of reward, Joh 14:15-17; Col 3:17; Rev 1:13.

5) “In that ye have ministered to the saints,” (diakonesantes tois hagiois) “As ye have ministered to the saints,” referring to the needy brethren of the church in Jerusalem and Judea, during a time of famine, Act 4:32; Rom 15:25-26; 2Co 8:4; 2Co 9:1; 2Co 9:12.

6) “And do minister,” (kai diakonountes) “And as ye are ministering,” 2Ti 1:18. This ministry also included spiritual needs of those engaged in full time mission and Christian service work, Act 2:44-45; Rom 16:1-4; 1Co 3:9; Php_2:15.

Fuente: Garner-Howes Baptist Commentary

10. For God is not unrighteous, etc. These words signify as much as though he had said, that from good beginnings he hoped for a good end.

But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,” he says, “as to your salvation, because God cannot forget your works.” He seems thus to build salvation on works, and to make God a debtor to them. And the sophists, who oppose the merits of works to the grace of God, make much of this sentence, “God is not unrighteous.” For they hence conclude that it would be unjust for him not to render for works the reward of eternal salvation. To this I briefly reply that the Apostle does not here speak avowedly of the cause of our salvation, and that therefore no opinion can be formed from this passage as to the merits of works, nor can it be hence determined what is due to works. The Scripture shows everywhere that there is no other fountain of salvation but the gratuitous mercy of God: and that God everywhere promises reward to works, this depends on that gratuitous promise, by which he adopts us as his children, and reconciles us to himself by not imputing our sins. Reward then is reserved for works, not through merit, but the free bounty of God alone; and yet even this free reward of works does not take place, except we be first received into favor through the kind mediation of Christ.

We hence conclude, that God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them. And this is to be righteous, as the Apostle says, for he cannot deny himself. This passage, then, corresponds with that saying of Paul, “He who has begun in you a good work will perfect it.” (Phi 1:6.) For what can God find in us to induce him to love us, except what he has first conferred on us? In short, the sophists are mistaken in imagining a mutual relation between God’s righteousness and the merits of our works, since God on the contrary so regards himself and his own gifts, that he carries on to the end what of his own goodwill he has begun in us, without any inducement from anything we do; nay, God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things. (101)

And labor of love, etc. By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor. (102)

He mentions in proof of their love, that they had ministered and were still ministering to the saints. We are hence reminded, that we are not to neglect to serve our brethren. By mentioning the saints, he means not that we are debtors to them alone; for our love ought to expand and be manifested towards all mankind; but as the household of faith are especially recommended to us, peculiar attention is to be paid to them; for as love, when moved to do good, has partly a regard to God, and partly to our common nature, the nearer any one is to God, the more worthy he is of being assisted by us. In short, when we acknowledge any one as a child of God, we ought to embrace him with brotherly love.

By saying that they had ministered and were still ministering, he commended their perseverance; which in this particular was very necessary; for there is nothing to which we are more prone than to weariness in well­doing. Hence it is, that though many are found ready enough to help their brethren, yet the virtue of constancy is so rare, that a large portion soon relax as though their warmth had cooled. But what ought constantly to stimulate us is even this one expression used by the apostle, that the love shown to the saints is shown towards the name of the Lord; for he intimates that God holds himself indebted to us for whatever good we do to our neighbors, according to that saying,

“

What ye have done to one of the least of these, ye have done to me,” (Mat 25:40😉

and there is also another,

“

He that giveth to the poor lendeth to the Lord.” (Pro 19:17.)

(101) Nothing can exceed the clearness and the truth of the preceding remarks.

The word ἄδικος, unrighteousness, is rendered by many, unmerciful or unkind. But the reason for such a meaning is this: There are three kinds, we may say, of righteousness — that of the law, of love, and of promise. To act according to the law is to be righteous; to comply with what love requires, that is, to be kind and charitable, is to be righteous, and hence almsgiving is called righteousness has often the meaning of faithfulness or mercy. See 1Jo 1:9. Therefore the meaning here is, that God is not so unrighteous as not to fulfill his promise. Hence the notion of merit is at once shown to be groundless. — Ed

(102) See Appendix X.

Fuente: Calvin’s Complete Commentary

(10) In expressing the ground of his hope he does not directly say, For I have heard of your fruitfulness; he implies this, and then, in accordance with the parable of Heb. 6:7, he declares that God will surely bestow the promised reward. Herein lies his hope. Mans work cannot in itself merit reward from God, but (1Jn. 1:9) the righteous God cannot neglect His own promise and law that such works shall receive reward.

Your work and labour of love.The best MSS. omit labour; so that the words run thus: to forget your work, and the love which ye showed toward His name. The fruit consisted in brotherly love, but it was offered unto God (Heb. 6:7); the bond of brotherhood was the joint relation to His name (Heb. 2:10). With the last words compare Rom. 15:26; Rom. 15:31.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. For Grounds of this favourable hope. You have in some points done so well that God will afford you abundant enabling grace to persevere, if you use it.

Unrighteous The word must not, with Stuart, be softened to unkind. God holds himself righteously bound to grant more grace for grace well used. The man who does a measure of sincere duty may lay hold of God’s righteousness as pledged to aid him, in accordance and without measure. And the writer goes on to show that God is pledged by both word and oath.

Forget Not to be forgetful, but to consign to oblivion by an instant act.

Work love More authoritative reading, labour and love. Their labour was not dead works, (Heb 6:1,) but was animated with love.

His name For God holds your labour as done to himself. The name of God often stands, reverently, for God himself. Rom 15:9; Act 19:17; Mat 12:21.

Ministered to the saints Either to their own poor in Jerusalem, or to Christians visiting and sojourning there. Jerusalem was the Christian as well as Jewish metropolis, and crowds of Christians would visit it, especially on great festival days, needing hospitality. This rendered it desirable that the “poor saints” at Jerusalem should be aided by other churches. Note on Act 2:5.

Do minister You still persevere; and, while you do so, there is strong ground of hope. Your real danger is, that the popular contempt of Christ will shake your faith.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For God is not unrighteous to forget your work and the love which you showed towards his name, in that you ministered to the saints, and still do minister.’

For, he assures them, he is certain that God will not forget what they have done in His name. He is not unrighteous. And therefore there is no danger that He will overlook their work, and their ministry to the saints, to His people, and the love that they show for His name in continual ministry to His people even to the present time. He cannot believe that it is not genuine.

We are reminded here especially of the words, ‘inasmuch as you have done it to the least of these My brothers, you have done it to Me’ (Mat 25:40). God sees what people do for those who are His, and takes regard of it. Even a cup of cold water given in Christ’s name to a disciple will not lose its reward (Mar 9:41).

Fuente: Commentary Series on the Bible by Peter Pett

Heb 6:10-11. For God is not unrighteous, &c. “I just now mentioned my hopes of your complete salvation; and I have reason to entertain such hopes, as well knowing the pious and benevolent dispositions, which many of you have expressed. For God is not unmindful of his gracious promises, so as to forget your diligent work and labour in his service, animated by a principle of unfeigned love, which you have manifested, not only to your brethren, but to his name also, in having ministered, and in still ministering, as his providence gives you opportunity, to the necessities of the saints. And we heartily wish that this temper were as universal, as it is commendable where it prevails; so that every one of you, into whose hands this epistle may come, might shew the same diligence, and exert the same studious care, in order to establish the full assurance of your hope, even to the end of your Christian course; by which hope you must still be supported, while in this world.” The word , rendered full assurance, whatever it is applied to, whether it be faith, hope, or understanding, implies such a fulness, asleads a man to act readily and determinately upon it. See ch. Heb 10:22. Col 2:2. 1Th 1:5.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 6:10 . Reason for the good confidence expressed Heb 6:9 .

, ] for God is not unjust, that He should forget . God exercises retributive righteousness. Since, then, the readers have performed, and do still perform, actions worthy of Christian recognition, it is to be expected that God will be mindful thereof, and, provided they will only perform their own part fully (comp. Heb 6:11-12 ), will conduct them with His grace and lead them to the possession of salvation. A claim to demand salvation of God, on account of their behaviour, is not conceded by the words of Heb 6:10 ; only as a factor which God, by virtue of His retributive righteousness, will take into account in connection with the final result, is this brought forward for the consolation and encouragement of the readers; while, moreover, reference is at once made anew, Heb 6:11 f., to the still unsatisfactory character of their Christian state, and in general to the peril of falling again from their state of grace.

] The infinitive aorist expresses the mere verbal notion, without respect to the relation of time. See Khner, II. 445, 2. It is to be taken neither in the sense of a preterite (Seb. Schmidt: ut oblitus sit) nor of a future (Bisping and others).

] your work (as lying completed), i.e. that which you have done. The expression is quite general. A more precise limitation thereof may be found in the following , by taking as the epexegetic “and indeed,” “and that.” So Peshito, as also Kurtz and Woerner. But since, in any case, the passage Heb 10:32 ff. is to be compared as a real (though not verbal) parallel to the statement Heb 6:10 , and there, in addition to the love displayed, the stedfastness manifested by the readers under persecutions is lauded, it is most natural, with Schlichting, Grotius, and others, to suppose that just to this the general in our passage also more especially alluded.

] has not in itself alone the notion of love “to the brethren,” in such wise that would have to be translated: “for His name” (Mat 10:41-42 ; Mat 18:20 ), i.e. to His honour (Vulgate: in nomine ejus; Bhme and others: , Mat 18:5 ). On the contrary, acquires its object in the , to be construed in relation to (not to . . ., to which Beza was inclined). Thus: the love which ye have shown to His name (sc. God’s name, not Christ’s , Ernesti and others). This is the more general object, which only then obtains its more special reference and indication of purport by . . . A love exercised towards Christian brethren, inasmuch as Christians, as God’s children, bear the name of God.

] in that ye have rendered service to the saints (the fellow-Christians), have aided them when they were in distress and affliction (not specially: in poverty). But that this was not merely a virtue exercised once for all, but one still continuously exercised, is clearly brought out by the addition .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

Ver. 10. For God is not unrighteous ] That is, unfaithful, 1Jn 1:9 . There is a justice of fidelity as well as of equity.

To forget your work. ] The butler may forget Joseph, and Joseph forget his father’s house; but forgetfulness befalls not God, to whom all things are present, and before whom there is written a book of remembrance for them that fear the Lord, and think upon his name, Mal 3:16-17 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] For God is not unjust , (so as) to forget (first, of the construction, . Cf. , ch. Heb 5:5 ; it is epexegetic, and designates the act whereby or wherein the quality just predicated would be shewn. The aor. must not be rendered “ut oblitus sit,” “so that He should have forgotten,” as Seb. Schmidt: neither can we say with Khner, 445. 2, that there are infinitives in which all relation of time is lost, and the aor. = the pres.: but the distinction seems to be as in other cases where aorists and presents appear to be convertibly put, that whenever the act is one admitting of being treated as a momentary one, or of being grasped as a whole, the aor . is used: when, on the other hand, habit, or endurance is indicated, the present . This is strikingly shewn in one of Khner’s own examples: Xen. Cyr. v. 1. 2, , . here is the whole act: as we say ‘ to keep safe ,’ and binds the office as one solemn duty on Araspes; but below, ib. 3, we have, , , where by , the duration of time is introduced, and the habitual present rendered necessary. Here, the whole forgetfulness would be one act of oblivion, which the aor. expresses. There are many places in the O. T. where forgetfulness on the part of God is thus denied: cf. Psa 9:12 ; Psa 9:18 ; Psa 10:12 ; Amo 8:7 ; or deprecated, cf. 1Sa 1:11 ; Psa 13:1 ; Psa 42:9 ; Psa 44:24 ; Psa 74:19 ; Psa 74:23 ; Isa 49:14 ff.: Lam 5:20 al.) your work (i. e. your whole Christian life of active obedience: so absolutely in the passage 1Co 3:13-15 ; so besides reff., in Gal 6:4 , . See this work somewhat specified in ch. Heb 10:32-34 . It is a general term, including the labours of love mentioned below) and the love (the expressions nearly resemble those in 1Th 1:3 , from which the of the rec. seems to have come) which ye shewed ( (see reff.) is used in classical Greek in this same sense, of exhibiting a quality or attribute of character: Aristoph. Plut. 785, : Plut. Cicero, p. 877, . See more examples in Bleek: and note on Eph 2:7 . Here, as there, the dynamic middle gives the personal reference: but not here, as there, conscious and predetermined) towards His name ( . , , . . , . Chrys. and similarly c. and Thl., Erasm., Calv., Luther, Justiniani, Seb. Schmidt, De W., al. And this seems better than with D-lat. and the vulg. (“ in nomine ejus or ipsius ”), and most Commentators, to suppose . . a Hebraism for , or , .: see Mat 10:41-42 ; Mat 18:20 . The were those who were called by His name, so that beneficence towards them was in fact shewn towards His name. refers to God, as the antecedent expressed above: not to Christ, as Ernesti, Stuart (alt.), al.) in having ministered (probably, see ref. and 2Co 8:4 ; 2Co 8:19-20 ; 2Co 9:1 ; Act 11:29 , if not exclusively, yet principally, in eleemosynary bestowals. It may hence perhaps be surmised that these Hebrews did not live in Juda: see Prolegg. ii. 15) to the saints, and still ministering ( , , , . Thl. There is a fine touch here of that delicate compliment, which is also characteristic of St. Paul. “Necdum hc pietas in vobis cessavit, licet forte remiserit,” as Schlichting: but the Writer leaves the defect to be understood and states the excellency at its utmost. On the Christian doctrine of reward, as declared in this passage, see note in Delitzsch, p. 242).

Fuente: Henry Alford’s Greek Testament

Heb 6:10 . . “For God is not unrighteous to forget your work and the love which ye shewed toward His name in that ye ministered and still do minister to the saints.” He recognises in their Christian activities ( ) and in their practical charities ( ) things that are associated with salvation, because God’s justice demands that such service shall not be overlooked. God will bless the field which already has yielded good fruit. He will cherish Christian principle in those that have manifested it. To him that hath shall be given. Cf. especially Phi 1:6 . On the doctrinal bearing of the words, see Tholuck in loc . It is impossible to think of God looking with indifference upon those who serve Him or affording them no help or encouragement. the love which found expression in personal service ( ) to Christians ( ), and of which examples are specified in Heb 10:34 , was love , because it was prompted not by natural relationship or worldly association but by the consideration that they were God’s children and people.

Heb 6:11 . . You have manifested earnest love , cultivate as earnestly your hope ; that is what I desire. The translation should therefore be “ But we desire”. , “each one of you,” not merely as Chrysostom interprets , not as Bruce, “The good shepherd goeth after even one straying sheep”; but directly in contrast to the whole body and general reputation of the Church addressed. The writer courteously implies that some already showed the zeal demanded; but he desires that each individual, even those whose condition prompted the foregoing warning, should bestir themselves. Cf. Bengel’s “non modo, ut adhuc fecistis, in communi”. . The same earnest diligence [ in exact opposition to of Heb 5:11 , Heb 6:12 ] which had been given to loving ministries, he desires they should now exercise towards a corresponding perfectness of hope a hope which should only disappear in fruition. “hic non est certitudo , sed impletio sive consummatio , quo sensu . habemus, Col 2:2 , et 1Th 1:5 , 2Ti 4:5 ; 2Ti 4:17 ” (Grotius). Alford insists that the subjective sense of the word is uniform in N.T. and therefore translates “the full assurance”. But the objective meaning, “completeness,” certainly suits Col 2:2 . . and is not unsuitable in Heb 10:22 and 1Th 1:5 , while the verb , at least in some passages, as 2Ti 4:5 , has an objective sense. Besides, in the case before us, the one meaning involves the other, for, as Weiss himself says, hope is only then what it ought to be when a full certainty of conviction (eine volle Ueberzeugungsgewissheit) accompanies it. See also Davidson, who says “fulness or full assurance of faith and hope is not anything distinct from faith and hope, lying outside of them and to which they may lead; it is a condition of faith and hope themselves, the perfect condition”. the hope was to be perfect in quality and was also to be continuous “to the end,” i.e. , until it had accomplished its work and brought them to the enjoyment of what was hoped for. The words attach themselves to .

Fuente: The Expositors Greek Testament by Robertson

unrighteous Greek. adikos. See Rom 3:5.

labour of The texts omit.

love. Greek. agape. App-135.

have. Omit.

shewed = exhibited Greek. endeiknumi See Rom 2:15.

toward. Greek. eis. App-104.

in that ye have = having.

ministered. Greek. diakoneo. App-190.

saints. See Act 9:13.

do, &c. = ministering.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] For God is not unjust, (so as) to forget (first, of the construction, . Cf. , ch. Heb 5:5; it is epexegetic, and designates the act whereby or wherein the quality just predicated would be shewn. The aor. must not be rendered ut oblitus sit, so that He should have forgotten, as Seb. Schmidt: neither can we say with Khner, 445. 2, that there are infinitives in which all relation of time is lost, and the aor. = the pres.: but the distinction seems to be as in other cases where aorists and presents appear to be convertibly put, that whenever the act is one admitting of being treated as a momentary one, or of being grasped as a whole, the aor. is used: when, on the other hand, habit, or endurance is indicated, the present. This is strikingly shewn in one of Khners own examples: Xen. Cyr. v. 1. 2, , . -here is the whole act: as we say to keep safe, and binds the office as one solemn duty on Araspes; but below, ib. 3, we have, , , where by , the duration of time is introduced, and the habitual present rendered necessary. Here, the whole forgetfulness would be one act of oblivion, which the aor. expresses. There are many places in the O. T. where forgetfulness on the part of God is thus denied: cf. Psa 9:12; Psa 9:18; Psa 10:12; Amo 8:7; or deprecated, cf. 1Sa 1:11; Psa 13:1; Psa 42:9; Psa 44:24; Psa 74:19; Psa 74:23; Isa 49:14 ff.: Lam 5:20 al.) your work (i. e. your whole Christian life of active obedience: so absolutely in the passage 1Co 3:13-15; so besides reff., in Gal 6:4, . See this work somewhat specified in ch. Heb 10:32-34. It is a general term, including the labours of love mentioned below) and the love (the expressions nearly resemble those in 1Th 1:3, from which the of the rec. seems to have come) which ye shewed ( (see reff.) is used in classical Greek in this same sense, of exhibiting a quality or attribute of character: Aristoph. Plut. 785, : Plut. Cicero, p. 877, . See more examples in Bleek: and note on Eph 2:7. Here, as there, the dynamic middle gives the personal reference: but not here, as there, conscious and predetermined) towards His name ( . , , . . , . Chrys. and similarly c. and Thl., Erasm., Calv., Luther, Justiniani, Seb. Schmidt, De W., al. And this seems better than with D-lat. and the vulg. (in nomine ejus or ipsius), and most Commentators, to suppose . . a Hebraism for , or , .: see Mat 10:41-42; Mat 18:20. The were those who were called by His name, so that beneficence towards them was in fact shewn towards His name. refers to God, as the antecedent expressed above: not to Christ, as Ernesti, Stuart (alt.), al.) in having ministered (probably, see ref. and 2Co 8:4; 2Co 8:19-20; 2Co 9:1; Act 11:29, if not exclusively, yet principally, in eleemosynary bestowals. It may hence perhaps be surmised that these Hebrews did not live in Juda: see Prolegg. ii. 15) to the saints, and still ministering ( , , , . Thl. There is a fine touch here of that delicate compliment, which is also characteristic of St. Paul. Necdum hc pietas in vobis cessavit, licet forte remiserit, as Schlichting: but the Writer leaves the defect to be understood and states the excellency at its utmost. On the Christian doctrine of reward, as declared in this passage, see note in Delitzsch, p. 242).

Fuente: The Greek Testament

Heb 6:10. , for God is not unrighteous) i.e. He is entirely just and good.-, of love) He is treating of hope, Heb 6:11 : of faith, Heb 6:12 : of love in this verse. So Paul, 1Co 13:13, and elsewhere often; likewise below, ch. Heb 10:22-24. He lays hold of their love, as an occasion for sharpening their faith and hope.-, you have shown) Even where hope is somewhat small, from whatever cause, in present circumstances, the past is often calculated to be of great advantage: Rev 3:10. Paul uses the same word, 2Co 8:24.- , toward His name) In like manner the Hebrews use . Comp. 3Jn 1:7; Mat 10:41. The name of GOD excites true love.- , in that ye have ministered to the saints) This is the phraseology of Paul, Rom 15:25; 1Co 16:15. It was to the poor saints at Jerusalem that the ministry of beneficence was afforded: it was the brethren in Greece and Asia who afforded it. See the passages quoted. It thus frequently happens with Paul, that although he be speaking to Jews and Gentiles indiscriminately, he nevertheless employs those motives which affected either party in particular.

Fuente: Gnomon of the New Testament

, , , , .

The Syriac renders by , perversus, iniquus. It omitteth also, as doth the Vulgar Latin; but expresseth emphatically, , and that your love. Other material differences among translators there are not. [7]

[7] VARIOUS READING are omitted by Griesbach, Scholz, Lachmann, and Tischendorf, on the authority of the best MSS. Ed.

Heb 6:10. For God is unrighteous, to forget your work, and the labor of that love which you have [evidently] shewed towards his name, in that you have ministered to the saints, and do minister.

The expositors of the Roman church do greatly perplex themselves and others in their comments on this text. They generally agree in an endeavor from hence to prove the merit of works against Protestants, because the council of Trent applies this text to that purpose. And none are more confident herein than our Rhemists; who, after their usual reproaches of Protestants, affirm, That good works are meritorious, and the very cause of salvation; so that God should be unjust if he rendered not heaven for the same.But they are greatly divided among themselves about the state of the persons and kind of the works here intended. Some contend that the apostle speaks to and of such as were fallen out of a state of justification into a state of deadly sin. And the works of which it is said that God will not forget them, are those which they wrought in that estate from whence they were now supposed to be fallen. For on the account of those former works God will spare them, and not destroy them. And although there be no present merit in these works, whilst those who wrought them are in a state of deadly sin, yet when they shall be recovered by penance, these works, which were before mortified by their falling from grace, and so became of no use as to present merit, shall recover their former meritorious virtue, as if they had never been forfeited by deadly sin. This, therefore, is the sense which these persons would affix unto these words: Where any have been in a state of justification, and have wrought good works therein, meritorious of eternal life, if they fall into deadly sin, they immediately lose all the merit and benefit of those works. But notwithstanding, God in his righteousness keeps the remembrance of these works, so that when such sinners return again by penance into their first estate, these works shall revive into a condition of merit.This sense is opposed by others. For they think those mentioned are justified persons, and the apostle expresseth the merit of their present works, with respect unto the righteousness of God. The reader who desires to see such chaff tossed up and down, may find these things debated in Aquinas, Adamus, Estius, a Lapide, Ribera, Maldonatus, de Tena, and others of them on the place.

1. How foreign these discourses are to the text and context is evident to every impartial considerer of it. They are only chimeras hatched out of the proud imaginations of the merit of their works, that these mens minds are prepossessed withal. For,

(1.) Our apostle treats of those whom he supposeth and judgeth to be in a present good spiritual condition. For with respect thereunto he ascribeth unto them things that accompany salvation, and prescribeth no other duty unto them, for the actual enjoyment of it, but only those of faith and love, and ministration unto the saints; which at present he commendeth in them. What they did formerly, that he affirms them to continue in the performance of: You have ministered, and you do minister.

(2.) The apostle expressly distinguisheth them concerning whom he now speaks from those who were now fallen off from the profession of the gospel, or that state of justification which the Romanists suppose.

(3.) He doth not direct these persons to seek after a recovery out of the condition wherein they were, but encourageth them unto a continuance therein, and to show the same diligence unto that purpose as formerly, to the end, verse 11. Nothing, therefore, is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin, and the recovery thereof by penance, a fiction which these men dream of to no purpose.

2. Neither is countenance given unto the other imagination in general, concerning the merit of works, in these words. For, first, the design of the apostle is only to let them know that their labor in the work of the Lord, that their obedience unto the gospel, should not be lost, or be in vain. And hereof he gives them assurance from the nature of God, with whom they had to do, with respect unto that covenant whereinto he takes them that do believe. They had been sedulous in the discharge of the great duty of ministering unto the saints, in particular upon the account of the name of Jesus Christ that was upon them. These duties had been attended with trouble, danger, and charge. And it was needful to confirm them in a persuasion that they should not be lost. This they might be two ways:

(1.) If themselves should fall away, and not persist in their course unto the end.

(2.) If God should overlook, or forget, as it were, all that they had done.

Against both these apprehensions the apostle secures them. From the first, in that the works mentioned having been truly gracious works, proceeding from faith and love, they evidence their persons to be in that state of grace wherein they should be effectually preserved unto the end, by virtue of Gods faithfulness in covenant; which he further pursues towards the end of the chapter. Nor, secondly, had they the least reason to doubt of their future reward. For who was it that called them to these duties, and on what account? Is it not God, and that according unto the tenor of the covenant of grace? and hath he not therein promised to accept their persons and their duties by Jesus Christ? If now he should not do so, would he not be unrighteous, must he not deny himself, and not remember his promise? Wherefore the righteousness of God here intended, is his faithfulness in the promises of the covenant. And he is not said to be righteous in rewarding or not rewarding, but in not forgetting: He is not unrighteous to forget. Now, to forget any thing doth not reflect immediately on distributive justice, but upon fidelity in making good of some engagement. But, not to engage into disputations in this place, let men acknowledge that the new covenant is a covenant of grace; that the constitution of a reward unto the obedience required therein is of grace; that this obedience is not accepted on its own account, but on account of the mediation of Christ; that all mens good works will not make a compensation for one sin; that we are to place our trust and confidence in Christ alone for life and salvation, because he is the end of the law for righteousness to every one that believeth; and let them please themselves for a while in the fancy of the merit of their works, at least of the high and necessary place which they hold in their justification before God; after all their wrangling disputes it will be Christ and his grace alone that they will betake themselves unto, or their case will be deplorable. These things I have premised, that we may have no cause to divert unto them in the ensuing exposition of the words. The apostle in this verse gives an account of the grounds of his persuasion concerning these Hebrews, expressed in the verse foregoing. And these he declares unto them partly for encouragement, and partly that they might be satisfied of his sincerity, and that he did not give them fair words to entice or allure them by. And the reasons he gives to this purpose may be reduced unto two heads:

1. The observation which he had made concerning their faith and love, with the fruits of them.

2. The faithfulness of God in covenant, whereon the final preservation of all true believers doth depend.

These are the grounds of that persuasion concerning their state and condition which he expressed in the foregoing words. Hence that persuasion of his was of a mixed nature, and had something in it of a divine faith, and somewhat only of a moral certainty. As he drew his conclusion from, or built his persuasion on, Gods faithfulness or righteousness, so there was in it an infallible assurance of faith, that could not deceive him; for what we believe concerning God, as he hath revealed himself, is infallible. But as his persuasion had respect unto the faith, love, and obedience, which he had observed in them, so it was only a moral assurance, and such as in its own nature might fail; for God only is and we who judge by the outward evidences of invisible things may be deceived. The proposition from Gods faithfulness is of infallible truth; the application of it unto these Hebrews of moral evidence only. Such a persuasion we may have in this case, which is prevalent against all objections, a certain rule for the performance of all duties on our part towards others; and such had the apostle concerning these Hebrews.

FIRST, That which in the first place he confirms his persuasion with, is , their work: God is not unrighteous, to forget your work. It is not any singular work, but a course in working which he intends, And what that work is, is declared in that parallel place of the same apostle, 1Th 1:3, , (the same expressions with those in this place, which may be reckoned unto the multitude of other instances of coincidences of expressions in this and the other epistles of the same writer, all peculiar unto himself, arguing him to be the author of this also,) Remembering your work of faith, and labor of love. The work here intended is the work of faith, the whole work of obedience to God, whereof faith is the principle and that which moves us thereunto. Hence it is called the obedience of faith, Rom 16:26.

And this obedience of faith according to the gospel is called there, , their work.

1. Because it was their chief employment, their calling lay in it. They did not attend unto it occasionally, or when they had nothing else to do, as is the manner of some. Religion was their business, and gospel obedience their daily work. This was their whole, even to fear God, and keep his commandments, as it is expressed in the Old Testament.

2. Because there is work and labor in it, or great pains to be taken about it. For hereunto our apostle in the next verse requires their diligence, verse 11; as Peter doth all diligence, 2Pe 1:10. And we may observe in our way,

Obs. 1. That faith, if it be a living faith, will be a working faith.

It is the work of faith which the apostle here commends. This case is so stated by James that it needs no further confirmation: Jas 2:20, Wilt thou know, (or knowest thou not,) O vain man, that faith without works is dead? He is a most vain man who thinks otherwise, who hopes for any benefit by that faith which doth not work by love. Satan hath no greater design in the world than to abuse gospel truths. When the doctrine of free justification by faith, through the imputation of the righteousness of Christ, was first fully revealed and declared, his great design then was to persuade men that there was no need of obedience; and so they could attain any manner of persuasion of the truth of the gospel, or make profession thereof, they might live in sin as they pleased, and neglect all good works and duties of obedience. And although this be now condemned by all, yet indeed is it no more but what upon the matter most do practice according unto. For they suppose, that by being of this or that religion, Papists, or Protestants, or the like, they shall be saved, whatever their ways and works are. So Papists, for instance, are indeed the greatest Solifidians in the world. For to own the faith of the church is enough with them to secure the salvation of any. This abomination having been early started, was seasonably suppressed by the writings of James and John. For the former directly and plainly lays open the vanity of this pretense, declaring that that faith which they professed and boasted of was not the faith whereby any should be justified before God, nor of the same kind with it. For this faith is living, operative, and fruitful, and evidenceth itself unto all by its works and fruits; whereas that faith, whereof vain men living in their sins did boast, was so far from being a grace of the Spirit of God, that it was no other but what was in the devils themselves, and which they could not rid themselves of if they would. The latter, without expressing the occasion of it, spends his first epistle in declaring the necessity of love and obedience, or keeping the commandments of Christ. Wherefore the enemy of our salvation being defeated in this attempt, he betook himself unto the other extreme; contending that the works of faith had the same place in our justification with faith itself. And why should they not? Are not faith and they equally acts of obedience in us? are not faith and they equally required by the gospel? why may they not be supposed to have an equal influence into our justification, at least in the same kind, though faith on some considerations may have the pre-eminence?I say these things are speciously pleaded; but in short, the design is not to advance works into an equality with faith, but to advance them into the room of Christ and his righteousness. For when we say we are justified by faith only, we do not say that faith is our righteousness, but as it apprehends the righteousness of Christ, as he is the end of the law for righteousness unto them that do believe. And this is the use that God hath designed faith unto, and which in its own nature it is suited for. But bring in the works of obedience into the same place, and they are of no use but to be imputed unto us for righteousness, and so to possess the place of Christ and his righteousness in our justification, unto their exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive impressions from the crafty actings of Satan against the purity and simplicity of the gospel. For nothing is more evidently expressed and taught therein than are these two things:

1. That we are justified freely by faith, through the redemption that is in the blood of Christ, and so by the imputation of his righteousness unto us.

2. That the faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence itself by works, in obedience unto the commands of God. And this is that which here we contend for, namely, that a living faith will be a working faith. And he is a vain man that deceives himself with any thing else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally, but practically. I never yet met with any man in my life who professed it as his judgment, that so he believed aright, he might live as he pleased, follow his lusts, and neglect all good works or holy duties of obedience; for this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total rejection of the gospel. But practically we see that the generality of men content themselves with that knowledge they have of religion, and that faith which they suppose they have in Christ, without once endeavoring after amendment of life or fruitfulness in good works. Now this is not from any conclusions they draw from any doctrines which they profess to believe, but from the power of darkness and the deceitfulness of sin that ruleth in them. And it is no otherwise among them who are taught to believe that they are justified by their works. For there is not a race of greater and more flagitious sinners than, for the most part, are the men of that persuasion. Only, for their relief, their leaders have provided them with a commutation of some other things instead of their good works, which shall do the deed for them, as penances, pardons, purgatory, confessions, pilgrimages, and the like. But be mens persuasion what it will, right or wrong, where sin is predominant they will be wicked; and whatever be the object of their faith, if it be not living in the subject, it cannot work nor be fruitful.

Obs. 2. We ought to look on obedience as our work, which will admit neither of sloth nor negligence.

Here lies the occasion of the ruin of the souls of many who profess the gospel. The duties of profession are a thing out of course unto them, and that which lies without the compass of their principal work and business in the world. This makes their profession serve to no other end but to make them secure in a perishing condition. Now, that our obedience may indeed be our work, it is required,

1. That the carrying of it on, the attendance unto it, and furtherance of it in order unto the glory of God, be our principal design in the world. That is a mans , his proper work, which is so. God severely threateneth those which walk with him at peradventures: Lev 26:21, , If you shall walk with me fortuito, at haphazard; that is, without making it your principal design, and using your utmost diligence and care to proceed in it in a right manner: , Lev 26:24, then will even I myself walk with you at all adventures; though I continue with you, as one walking with you, in my outward ordinances and institutions, yet will I have no regard unto you, as to do you any good, yea, I will sorely punish you notwithstanding the appearance of our walking together,as it follows in the place. Yet is this the course of many, who please themselves in their condition. They walk with God in outward appearance, by the performance of duties in their times, course, and order; but they walk at all adventures, as unto any especial design of their minds about it. Barnabas exhorted the disciples at Antioch, that with purpose of heart they would cleave unto the Lord, Act 11:23; , that is, with a firm resolution to abide in and pursue the obedience they were called unto. So Paul tells Timothy, that he knew his doctrine, manner of life, and purpose, 2Ti 3:10; namely, how his principal aim, design, and resolution, were to abide in and carry on his course of faith and obedience. And then is any thing the object of our purpose and principal design,

(1.) When we subordinate all other things and occasions unto it, that they may not jostle, nor interfere, nor stand in competition with it; when to us to live is Christ, or he is the chief end of our life. When men do usually and ordinarily suffer other things to divert them from duties of obedience in their season, obedience is not their principal design.

(2.) When it possesseth the chiefest place in our valuation and esteem. And this it doth absolutely where we attain that frame, that whilst the work of faith. and obedience thrives in our hearts and lives, we are not much moved with whatever else befalls us in this world. This was the frame of our apostle, Act 21:13; Php 3:7-8. But because of the weakness and engagement of our natural affections unto the lawful comforts of this life, some are not able to rise unto that height of the undervaluation and contempt of these things, whilst the work of our obedience goes on, which we ought all to aim at. Yet we must say, that if there be any sincerity in making our obedience the principal design of our lives, there will be a constant preference of it unto all other things. As when a man hath many particular losses, he may be allowed to be sensible of them; yet if he have that still remaining wherein his main stock and wealth doth consist, he will not only be relieved or refreshed, but satisfied therewith. But if a man who pretends much unto a great stock and trade in another country, gives up all for lost upon some damages he receiveth at home in his house or shop, it is plain he hath no great confidence in the other treasure that he pretended unto. No more have men any especial interest in the work of obedience, which, whilst they suppose it to be safe, do yet lose all their comforts in the loss of other things. (3.) When any thing is the object of our chief design, the principal contrivances of our minds will be concerning it. And this makes the great difference in profession and duties. Men may multiply duties in a course of them, and yet their spirits not be engaged in and about them as their business. Consider how most men are conversant about their secular affairs. They do not only do the things that are to be done, but they beat, as we say, their heads and minds about them. And it is observed, that however industrious in their way many men may be, yet if they have not a good contrivance and projection about their affairs, they seldom prosper in them. It is so also in things spiritual. The fear of the Lord is our wisdom; it is our wisdom to keep his commandments and walk in his ways. Now the principal work of wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained. And where this is not exercised, there obedience is not our work. How temptations may be avoided, how corruptions may be subdued, how graces may be increased and strengthened, how opportunities may be improved, how duties may be performed to the glory of God, how spiritual life may be strengthened, peace with God maintained, and acquaintance with Jesus Christ increased, are the daily thoughts and contrivances of him who makes obedience his work.

2. Actual diligence and watchfulness is required in our obedience, if we do make it our work. And,

3. A due consideration of what doth and will rise up in position unto it, or unto us in it: which things being commonly spoken unto, I shall not here enlarge upon them.

The second thing whereon the apostle grounds his confidence concerning these Hebrews, is their labor of love, : for the words express a distinct grace and its exercise, and are not exegetical of the preceding expression. It is not, Your work, that is, your labor of love; but this labor of love is distinguished from their work in general, as an eminent part or instance of it This the copulative conjunction after evinceth: ,

of your work, that is, of obedience in general, the work of faith; and of your labor of love, namely, in particular and eminently. , as we observed, is passed by in some translations, but without cause; the original copies are uniform in it, and the parallel place doth expressly require it, 1Th 1:3. There is in the remaining part of this verse, which depends on these words:

1. What the apostle ascribes unto these Hebrews; which is the labor of love.

2. The way whereby they evidenced this labor of love; they showed it.

3. The object of it; and that is the saints.

4. The formal reason and principal motive unto it; which is the name of God, for his names sake.

5. The way of its exercise; it was by ministration, both past and present; in that you have ministered, and do minister.

In the first of these the apostle observes the grace itself, and its exercise, their love, and its labor. This grace or duty being excellent and rare, and its exercise in labor being highly necessary and greatly neglected, and both in conjunction being a principal evidence of a good spiritual condition, of an interest in those better things which accompany salvation, I shall a little divert unto the especial consideration of them:

First, , love, is the second great duty of the life of God which is brought to light by the gospel. It is faith that gives glory to God on high, and love that brings peace on the earth; wherein the angels comprised the substance of our deliverance by Jesus Christ, Luk 2:14. Neither is there any thing of it in the whole world but what is derived from the gospel.

All things were at first made in a state of love. That rectitude, order, peace, and harmony, which were in the whole creation, was an impression from and an expression of the love of God. And our love towards him was the bond of that perfection, and the stability of that state and condition. The whole beauty of the creation below consisted in this, namely, in mans loving God above all, and all other things in him and for him, according as they did participate of and express his glory and properties. This represented that love which was in God towards all his creatures, which he testified by declaring them to be all very good.

When man by sin had broken the first link of this chain of love, when thereby we lost the love of God to us, and renounced our own love unto him, all things fell into disorder and confusion in the whole creation, all things were filled with mutual enmity and hatred. The first instance of mutual love among the creatures was that between angels and men, as those which were in the nearest alliance, and made for the same end, of the glory of God. For as the angels rejoiced in the whole creation of God, when those morning stars sang together, and all the sons of God shouted for joy, Job 38:7; so man, being the most capable object of their love, was their especial delight: and man being made to love God above all, and all other things in him and for him, his principal love must be fixed on those who had the most of the image, and made the most glorious representation of God. But the bond of love being dissolved, mutual enmity succeeded in the room thereof. And the first act of angelical obedience we read of, was their keeping man from a return into Eden, and eating of the tree of life, Gen 3:24; and man could look on them only as flaming swords, ready to execute the wrath of God and the curse upon him. And this state would have continued unto eternity, had not God gathered all things again into one, both which are in heaven and which are in earth, even in Christ Jesus, Eph 1:10. There could never more have been any love, nor any duties of love, between angels and men, had not God restored all things by Jesus Christ. This is the only foundation of the whole ministry of angels in love, Heb 1:14. For men themselves, mutual enmity and hatred possessed them; and he who first acted in that frame and spirit which came upon them was a murderer, and slew his brother. And this the apostle proposeth as the instance and example of that hatred and enmity which is among men under the curse, 1Jn 3:11-12. And there is no greater evidence of any persons being uninterested in the restoration of all things by Christ, than the want of that love which was again introduced thereby. So the apostle, describing the condition of men in their unregenerate condition, affirms that they live in malice and envy, hateful, and hating one another, Tit 3:3. There ensued also an enmity between man and all the creation here below. The sin of man had brought all things into a condition of vanity and bondage; which they groan to be delivered from, Rom 8:20-22. And the earth, the common mother of them all, as it were to revenge itself on man, brings forth nothing but thorns and thistles, Gen 3:18; and yields not her strength to his labor, Gen 4:12. Hence is all that vanity, vexation, and sore travail, which the life of man is filled withal. After the entrance of this disorder and confusion there was nothing of true original love in the world, nor was it by any means attainable; for it all arose from the love of God, and was animated by our love unto him. But now all things were filled with tokens and evidences of the anger, displeasure, and curse of God for sin; and men were wholly alienated from the life of God. No new spring or life could be given unto love, but by a new discovery that God was love, and had a love for us. For so the apostle tells us, Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1Jn 4:10. But if God so loved us, we ought also to love one another, verse 11. No love could there be, until a fresh revelation was made that God is love; for the first which he had made, in the creation, was utterly lost. And this was done by Jesus Christ.

There was some stop made unto that confusion which ensued on the loss of this universal love, by the first promise; without which the whole lower creation would have been a hell, and nothing else. This was the spring of all that love which was in the old testament, because it was a new discovery that there was yet love in God towards fallen mankind. And whatever in the world may pretend thereunto, yet if it proceed not from the new revelation and discovery that God is love, it is nothing of that divine love which is required of us. And this is only in Christ; in him alone the and , the benignity and love of God unto mankind, appeared, Tit 3:4. And here is a foundation laid and a spring opened of a love far more excellent than that which our nature was furnished and adorned withal in the first creation. For the love of God being the cause and fountain of ours, which is a compliance with the manifestation of it, the more eminently the love of God is manifested the more eminent is that love which is the fruit thereof. And Gods love is far more gloriously displayed in Christ than it was in all the works of his hands. In him alone we know not only that God hath love, but that he is love; that he hath love for sinners, and that such a love as, in the spring, means, and effects of it, is every way ineffable and incomprehensible.

The whole of what I intend is expressed by the apostle John, 1Jn 4:7-12 :

Beloved, let us love one another: for love is of God; and every one that loveth is horn of God, and knoweth God. He that loveth not, knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

All that we have before affirmed, and much more, is here declared by the apostle. It is Gods being love himself which is the eternal spring of all love in us. Neither could we have any thing of it, or interest in it, without some glorious effect and manifestation of the love of God; which he also gave in sending his Son to be the propitiation for our sins. And the love which proceeds from hence hath all the glorious properties here ascribed unto it. Wherefore there is no such way and means whereby we may express the distinguishing light, grace, and power of the gospel, no such evidence of the reality of our interest in God, as love; or in the love of God by Christ, as by and in our own love to him and his.

The mystical body of Christ is the second great mystery of the gospel. The first is his person, that great mystery of godliness, God manifest in the flesh. In this mystical body we have communion with the Head, and with all the members; with the Head by faith, and with the members by love. Neither will the first complete our interest in that body without the latter. Hence are they frequently conjoined by our apostle, not only as those which are necessary unto, but as those which essentially constitute, the union of the whole mystical body, and communion therein, Gal 5:6; Eph 6:23; 1Th 1:3; 1Ti 1:14; 1Ti 6:11; 2Ti 1:13; 2Ti 2:22 : wherefore without love we do no more belong to the body of Christ than without faith itself. And in one place he so transposeth them in his expression, to manifest their inseparable connection and use unto the union and communion of the whole body, as that it requires some care in their distribution unto their peculiar objects: Phm 1:5, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints. Both these graces are spoken of as if they were exercised in the same manner towards both their objects, Christ and the saints. But although Christ be the object of our love also, and not of our faith only, yet are not the saints so the object of our love as to be the object of our faith also. We believe a communion with them, but place not our trust in them. There is therefore a variation in the prepositions prefixed unto the respective objects of these graces, , and . And this directs us unto a distribution of these graces in their operations unto their distinct objects; faith towards the Lord Jesus, and love to the saints. But they are so mixed here, to declare the infallible connection that is between them in the constitution of the mystical body of Christ. This, therefore, is the form, life, and soul, of all mutual duties between the members of Christs mystical body. Whatever passeth between them in outward works, wherein they may be useful and beneficial unto one another, if it spring not from this principle of love, if it be not quickened and animated thereby, there is nothing of evangelical communion in it.

Whereas, therefore, this grace and duty is the peculiar effect and glory of the gospel, the form and life of the mystical body of Christ, the pledge and evidence of our interest in those better things which accompany salvation, I shall briefly declare the nature of it, and show the reason of the necessity of its diligent exercise.

Mutual love among believers is a fruit of the Spirit of holiness, and effect of faith, whereby, being knit together in the bond of entire spiritual affection, on the account of their joint interest in Christ, and participation of the same new, divine, spiritual nature from God, they do value, delight, and rejoice in one another, and are mutually helpful in a constant discharge of all those duties whereby their eternal, spiritual, and temporal good may be promoted.

1. It is a fruit of the Spirit of holiness, of the Spirit of Christ, Gal 5:22. It is no more of ourselves than faith is; it is the gift of God. Natural affections are inlaid in the constitution of our beings. Carnal affections are grown inseparable from our nature as corrupted. Both, excited by various objects, relations, occasions, and interests, do exert themselves in many outward effects of love. But this love hath no root in ourselves, until it be planted in us by the Holy Ghost. And as it is so, it is the principal part of the renovation of our natures into the image of God, who is love. This love is of God; and every one that loveth is born of God, 1Jn 4:7. You are taught of God to love one another.

2. It is an effect of faith. Faith worketh by love, Gal 5:6. Hence, as we observed before, love to the saints is so frequently added unto faith in our Lord Jesus Christ, as the effect and pledge of it. And although it proceeds in general from faith as it respects the commands and promises of God, yet it derives immediately from faith as acted on the Lord Jesus Christ. For he being the head of the whole mystical body, it is faith in him that acts itself by love towards all the members. Holding him, the head, by faith, the whole body edifies itself in love, Eph 4:15-16. And the more sincere, active, and firm our faith in Christ is, the more abundant will our love be towards all his saints. For faith in Christ doth first excite love unto him; from whom, as it were, it descends unto all that it finds of him in any others. And our love of the saints is but the love of Christ represented and exhibited unto them in us. The Papists tell us that love, or charity, is the form or life of faith, without which it is dead. It is so far true, that, according to the apostle James, where it is not, there faith is dead. Not that it is the life of faith, but that faith, wherever it is living, will work by love. Faith, therefore, is the life, the quickening, animating principle of love, and not on the contrary. And that love which proceedeth not from, which is not the effect of, which is not enlivened by faith, is not that which the gospel requireth.

3. Believers are knit together in an entire affection. This is that cement whereby the whole mystical body of Christ is fitly joined together and compacted, Eph 4:16. This mutual adherence is by the uniting, cementing efflux of love. It is but an image of the body, or a dead carcass that men set up, where they would make a bond for professors of Christianity, consisting of outward order, rules, and methods of duties. A church without it is a heap of dead stones, and not living stones, fitly compacted and built up a temple unto God. Break this bond of perfection, and all spiritual church-order ceaseth; for what remains is carnal and worldly. There may be churches constituted in an outward, human order, on supposed prudential principles of union, and external duties of communion, which may continue in their order, such as it is, where there is no spiritual, evangelical love in exercise among the members of them; but where churches have no other order nor bond of communion but what is appointed by Christ, wherever this love faileth, their whole order will dissolve.

4. This mutual love among believers springs from and is animated by their mutual interest in Christ, with their participation of the same divine nature thereby. It is from their union in Christ, the head, that all the members of the body do mutually contribute what they derive from him unto the edification of the whole in the exercise of love. Hereby are they all brought into the nearest relation to one another; which is the most effectual motive and powerful attractive unto love. For as the Lord Christ saith of every one that doth the will of God, The same is my brother, and sister, and mother, Mat 12:50, he is dearly beloved by him, as standing in the nearest relation unto him: so are all believers, by virtue of their common interest in Christ their head, as brothers, sisters, and mothers to each other; as members of the same body, which is yet nearer; whence the most intense affection must arise. And they have thereby the same new spiritual nature in them all. In love natural, he that doth most love and prize himself commonly doth least love and prize others. And the reason is, because he loves not himself for any thing which is common unto him with others, but his self-love is the ordering and centring of all things unto his own satisfaction. But with this spiritual love, he that loves himself most, that is, doth most prize and value the image of God in himself, doth most love others in whom it is. And we may know whether we cherish and improve grace in our own hearts, by that love which we have unto them in whom it doth manifest itself, 1Jn 5:1.

This love in the first place acts itself by valuation, esteem, and delight. So the psalmist affirms that all his delight was in the saints, and in the excellent in the earth, Psa 16:3. The apostle carries this unto the height, in that instance wherein we ought to lay down our lives for the brethren, 1Jn 3:16. For whereas life is comprehensive of all that is dear or useful unto us in this world, what we ought, if called thereunto, to part with our lives for, we ought to value and esteem above them all. It is true, the cases wherein this is actually required in us do not frequently occur, and they are such alone wherein the glory and interest of Christ are in an especial manner concerned; but such a love as will always dispose, and when we are called enable us unto this duty, is required to be in us, if we are disciples of Christ. So are we to prize and value them, as at least to be ready to share with them in all their conditions. For,

6. This love acts itself by all means, in all ways and duties whereby the eternal, spiritual, and temporal good of others may be promoted. And it would require a long discourse to go over but the principal heads of those ways and duties which are required unto this end. Something will be spoken afterwards to that purpose. At present I have aimed only at such a description of this love as may distinguish it from that cold, formal pretense of it in some outward duties, which the most satisfy themselves withal.

This is that love which the gospel so earnestly commendeth unto, and so indispensably requireth in, all the disciples of Christ. This, with its exercise and effects, its labor and fruits, is the glory, life, and honor of our profession; without which no other duties are accepted with God.

And the reason is manifest, from what hath been spoken, why the apostle giveth this as a ground of his good persuasion concerning these Hebrews, or that they had an especial interest in those better things from which salvation is inseparable. For if this love in general be so a grace of the gospel, if it so spring and arise from the love of God in Christ, as that there neither ever was nor can be the least of it in the world which is not an emanation from that love; and if in its especial nature it so particularly relates unto the Spirit of Christ, and our union with him; it must needs be among the principal evidences of a good spiritual condition. And the same will yet further appear if we consider the grounds whereon it is enforced in the gospel, which are principally these that follow:

1. As the head of all other considerations, the Lord Christ expresseth it as that which was to be the great evidence unto the world of the truth and power of the gospel, as also of his own being sent of God: Joh 17:21, That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. It is true, there is another especial principle of the union of believers, as they are one in God and Christ. This is that one Spirit whereby they are all united unto him, as their mystical head. But this alone is not here intended, as being that which the world can no way discern, nor consequently be convinced by. He intends, therefore, their unity among themselves; the life, and spirit, and bond whereof is this love, as hath been declared. There is no other kind of unity which may be among Christians that carrieth the least conviction with it of the divine mission, truth, and power of Christ. For they may be all carnal, from carnal principles and for carnal ends; wherein the world can see nothing extraordinary, as having many such unities of its own. Herein, therefore, doth the testimony consist which we give to the world that Jesus Christ was sent of God. And if we fail herein, we do what we can to harden the world in its impenitency and unbelief. To see believers live in love, according to the nature and acting the duties of it before mentioned, was in ancient times a great means of the conviction of the world concerning the truth and power of the gospel; and will be so again, when God shall afresh pour down abundantly that Spirit of light and love which we pray for. And in some measure it doth so at present; for whosoever shall consider the true church of Christ aright, will find the evidences of a divine power in this matter. For it doth, and ever did, consist of all sorts of persons, in all nations and languages whatever. High and low, rich and poor, Jews, Greeks, barbarians, Scythians, men of all interests, humors, oppositions, dividing circumstances, at distances as far as the east is from the west, do constitute this body, this society; yet is there among all these, known to each other or unknown, an ineffable love, ready to work and exercise itself on all occasions, in all the ways before insisted on. And this can be from no other principle but the Spirit and divine power of God giving testimony thereby unto the Lord Christ, whose disciples they are.

2. Our right unto, our privilege in, and evidence of our being the disciples of Christ, depend on our mutual love: Joh 13:34-35,

A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.

This especial commandment of Christ concerning mutual love among his disciples is here and elsewhere called a new commandment. When mankind by sin fell off from the love of God and out of it, from loving him and being loved of him, they fell into all manner of discord and enmity among themselves, living in malice and envy, hateful, and hating one another, Tit 3:3. And from the same root still springs all contention:

From whence come wars and fightings? come they not hence, even from your lusts? Jas 4:1.

In the former revelations of the will of God, as in the law, there was mutual love commanded; envy, hatred, and revenge, being forbidden. But yet there was a great defect and weakness in this matter; partly in the obscurity of the law; partly out of some forbearances which God was pleased to exercise towards that carnal people, by reason of the hardness of their hearts; and partly out of their darkness, that they did not understand the spirituality and holiness of the commands. But the principal imperfection of the law in this matter was, that it gave no example of that love which is necessary to restore us into that condition of the love of God and one another which we fell from. This was reserved for Christ, that in all things he might have the pre-eminence. Until he set us the example of it in his inexpressible love to us, which is so frequently proposed unto our imitation, we could not know what kind of love it was wherewith we ought to love one another. So saith he here, Joh 13:34, That ye love one another, as I have loved you. See 1Jn 3:16. Hence the commandment of love becomes a new commandment; not only because it was newly revived by Christ in an especial manner, when the doctrine of the duties of it was cast under Pharisaical corruptions, Matthew 5, and the practice of it in the wickedness of the world; nor only because it was more plainly and clearly given by him than it had been under the law; nor only because he had revealed the love of God unto us; but principally because it was now founded, established, and animated by the example of the love of Christ himself, which gave it a new life and nature, making it a new commandment. And the first observation of it is the first evidence of the renovation of all things by Jesus Christ. He came to restore and renew all things; but the work whereby he doth it is for the most part secret and invisible, in the souls of men. What evidence and token of this great work is there given unto the world? It is principally this, the bringing forth of the practice of that love, which is in a manner the fulfilling of that original law of our creation which we broke, and from which we fell. For so he adds, By this shall all men know that ye are my disciples, if ye have love one to another. The great example which I have set you being that of love; the new commandment which I have given you being that of love; the design I have to accomplish in and by you being the renovation of love; how shall or can men otherwise know you to be my disciples but by your mutual love?Without this, therefore, we can no way evidence ourselves to be the disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling disputes that would furiously drive men into such outward forms and compliances as they call love.

3. This mutual love is that wherein the communion of saints doth consist. How great a thing that communion is, appears from the place which the acknowledgment of it hath always had in the ancient creeds of the church. I do not say this communion doth consist solely therein. There belong unto it a common participation of the same sanctifying Spirit, and a common interest in the same spiritual head, Christ Jesus, as to its principles, and common participation of the same ordinances as to its exercise. But herein doth this communion among themselves principally consist. That it hath no concernment in an outward compliance with certain rites and ceremonies, that are invented, not for the life of unity, but for a show of uniformity, I suppose all men are well enough satisfied. But this is the order of the communion of saints: The foundation of it is laid in a joint participation of the same quickening Spirit, and union with Christ thereby; it is acted and exercised by love arising from this spring; and it is expressed in our joint participation of the same ordinances of worship. Hence it is apparent, that where this love is not, there is no communion of saints, nor any thing belonging thereunto. For our participation together in the same ordinances is no part thereof, unless the influence of our original communion, in the participation of the same Spirit, be conveyed thereunto by love, by which alone it is acted. This the apostle fully expresseth, Eph 4:15-16 :

But speaking the truth in love, we may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

There is not a more eminent description of the communion of saints, especially as united in church order, in the whole Scripture. And we see that it begins and ends in love, and so is carried on from first unto last. The spring and fountain of it lies in our relation unto and union, with Christ, the head. And we are said to grow up into him in all things, when we expressly derive all from him and direct all to him; when, in the increase of every grace, our union with him is more express and confirmed, and our likeness with, nearness to him is enlarged. From him, as from the head, the whole body, and every member thereof, have all those spiritual supplies whereby their union with him is expressed, and their communion among themselves is acted and carried on, For the union and communion of the church do not consist in things of outward order and supposed decency, but in the fit joining and compacting of all the members in the same body, by an effectual communication of spiritual supplies from Christ, the head, which do naturally cast every part of the body into that place and use which is designed unto them. But what do the saints themselves, as members of this body? Why, every joint, every principal person, on the account of gifts, grace, or office, yea, every part, every member, contributes to the edification of the whole, and the increase of grace in it; which is the end of all this communion. But how is this done, how is their part acted? Saith the apostle, it is done by love. The foundation of it lies in their speaking the truth in love, : holding, believing, professing the truth, so as to exercise mutual love thereby. In whatsoever we manage the truth, in all that we have to do in the profession of it, in speaking, preaching, conference, instruction, it is all to be managed in love to the whole body, or we had as good let it alone. And the end of all is edification in love; that is, either by love, ( for , which is frequent,) or in love, seeing in the increase or enlargement thereof doth our edification principally consist. For as love edifieth, 1Co 8:1, is the principal means of the edification of the church; so it is itself in its increase a principal part of edification. A church abounding in love, is a church well built up in its faith. And this also further evinceth the necessity of this duty and grace. The communion of saints in any thing else without this is a deceitful figment.

4. Without this love we are of no use in the church of God. Some men seem to be very useful by their gifts, and I wish that none do pride themselves in them, or bear themselves high upon them, for of themselves they are apt to puff us up, but the very truth is, that without this love, and the constant exercise of it, they are of little or no use unto the true spiritual edification of the church. This our apostle doth not only plainly affirm, but also so largely argue, as we need not further insist upon it, 1 Corinthians 13. For he doth not only compare the most excellent gifts of the Spirit with it, preferring it above them all; but also declares that without it no man, by virtue of those gifts, is of any better use in the church than a little sounding brass, or a tinkling cymbal, verses 1-3. Wherefore we may consider,

5. That whatever grace any man seems to have, whatever profession he makes, of whatever use he appears to be, if he have not this love, if he live not in the exercise of it, he hath indeed no grace in truth, nor any real interest in the benefits of the gospel. Faith, where it is sincere, worketh by love, Gal 5:6; and that which doth not so is vain, dead, and useless, Jas 2:14-17. If we love one another, we are born of God, and know God; if we do not, we know not God, whatever we pretend, for God is love, 1Jn 4:7-8. And many other considerations of the like nature might be called over; from whence it is manifest what ground the apostle had to lay so great weight as he doth on that love which he had observed among the Hebrews.

I cannot pass by this subject wholly without a little further pressing the necessity of the obtaining and due exercise of this grace. I know not how it comes to pass, but so it is, that men are harassed continually about want of love, with writings keen and invective; yet little fruit do we see to come thereof. And the plain reason of it is, because the love which men so contend for is confined to that practice in and of ecclesiastical communion whose measures they have fixed to themselves. If you will do thus and thus, go in such or such ways, so or so far, leave off such ways of fellowship in the gospel as you have embraced and think according unto the mind of God, then you have love; else you have none at all! How little either unity or love hath been promoted by such principles and practices is now evident; yea, how much divisions, animosities, and mutual alienations of mind and affections, have been increased by them. For my part, I should be sorry that any man living should outgo me in earnest desires that all the people of God were agreed and united, as in faith and love, so also in the same way of worship, in all things. However, I know my desires unto that end are sincere. But that there can be no love, or no due exercise of it, until that be accomplished, I am not persuaded, I do not believe; yea, I judge that if ever it be, it will rather be the effect and fruit of love than the. cause of it. Let us therefore all lay hold on the present season, and not lose the exercise of love whilst we contend about it. I know no way wherein I judge that any who fear God in the world do walk at this day, that is in and of itself inconsistent with gospel love, or a real obstruction to the exercise of it. If any such there be, it is really to be abhorred. And the more semblance there is of such an evil in any opinion, way, or practice, the more it is to be suspected. But to charge this upon the gathering of professors of the gospel and obedience unto Christ into particular congregations, or especial societies for church administrations, hath an appearance at least of envy, ill-will, and ignorance. For none of the institutions of Christ, such as this is, can, either directly or by any just consequences, obstruct that love which he requireth of his disciples, and which, indeed, they are all suited to promote. And this of particular churches is an effect of the wisdom of Christ, providing a way for the constant and due exercise of that love towards some which is to be extended unto all as opportunities are offered. And those who would persuade us to forsake these assemblies, and to break up these societies, that, returning into the larger communion of the many, we may have and exercise love, do but persuade us to cast away our food that we may be strong, and to throw away our clothes that we may be warm.

Let us, therefore, not wait for other seasons, nor think any outward thing previously necessary unto the due discharge of this great duty of the gospel. We are in our way, let us go about our work. And I shall only at present give a few cautions against the common hinderances of it, because it must yet be spoken unto again immediately:

1. Take heed of a froward natural temper. Wherever this is predominant, it either weakens love or sullies the glory of its exercise. Some good persons have naturally so much of the Nabal in them, that a man scarce knows how to converse with them. They mingle all the sweet fruits of love with so much harshness and sourness, as makes them ungrateful unto those who most need them. I think it is a mistake, that grace only subdues our sinful corruptions; it will, if cared for and used as it ought, cure our natural dispositions, so far as any evil or occasion of evil is as it were incorporated with them. If it make not the froward meek, the angry patient, the peevish and morose sweet and compliant, how doth it make the wolf dwell with the lamb, and the leopard lie down with the kid? Isa 11:6. And it is not enough considered how great a lustre is put upon the exercise of love, when it is accompanied with a natural condescension, compliance, and benignity.

2. Watch against the disadvantages of an outward condition. Those of high degree are usually encompassed with so many circumstances of distance, that they know not how to break through them unto that familiarity of love that ought to be among believers. But as the gospel on all civil or secular accounts leaves unto men all their advantages, of birth, education, offices, power, manner of converse, free and entire, so with respect unto things purely spiritual it lays all level among believers. In Jesus Christ there is neither Greek nor Jew, barbarian, Scythian, bond nor free, but all are one in him; and it is the new creature alone that makes the difference. Hence, in all affairs of the church, we are forbidden to have any respect unto the outward state and condition of men, Jas 2:1-5. We all serve the same common Lord and Master, who, though he was rich, for our sakes became poor. And if we for his sake lay not aside the consideration of all our riches, with that distance of mind and conversation from the poorest saints, we are not acting as his disciples. I speak not now of the laying out of mens wealth for the use of the poor, but of lowliness of mind, in condescending unto a brotherly communion in love with the meanest of them. Let, therefore, the greatest know, that there is no duty of spiritual love that unbecomes them. And if their state and condition keeps them from that communion of love which is required of all believers, it is their snare and temptation. If they converse not familiarly with the lowest of them as they have occasion, if they visit them not when it is requisite, if they bear them not in their hearts and minds, as their especial church relation requires, they sin against the law of this holy love.

3. Watch against provocations. Whilst we and others are encompassed with the body of our infirmities, we shall meet with what we may be prone so to esteem. Where men are apt to turn every infirmity, every failing, every neglect, and, it may be, every mistake, into a provocation, and to take offense thereat, never expect anything of love from such persons. For as their frame is a fruit of pride and self-conceit, so it is diametrically opposite unto all the principal actings of love described by our apostle, 1Co 13:4-7.

4. Take heed of resting satisfied in the outward duties of love, without the inward workings of it; as also in an apprehension of inward affections, without outward fruits. Men may have a conviction that all the outward duties of love, in warning, admonishing, comforting, relieving with outward supplies, are to be attended unto, and may accordingly be exercised in them, and yet exercise little real love in them all. Hence our apostle supposeth that a man may give all his goods to feed the poor, and yet have no charity, 1Co 13:3. All fruit partakes of the nature of the root. If the good we do in these kinds proceed only from conviction of duty, and not from fervent love, it will prove but hay and stubble, that will burn in its trial.

Secondly, With this love, as an eminent adjunct of it, the apostle expresseth the labor of it, the labor of love, . Laboriosa charitas, laborious love, saith Beza. Laboris ex charitate suscepti, Erasmus, the labor undergone on the account of love; that is, in the exercise of it. is such a kind of labor as is attended with much difficulty and trouble, a painful labor. A lazy love, like that described by the apostle James, Jas 2:15-16, and which most men satisfy themselves withal, is no evidence of a saving faith. But we are here taught, that love, if it be true, is laborious and diligent; or, great and difficult labor is required unto love in its due exercise. It is not unto love itself absolutely, but unto its exercise, that this labor is required; yet this exercise is such as is inseparable from the grace itself. And this is necessary upon the account of the difficulties that lie in its way, and the oppositions that it meets withal. These make a work laborious and painful. Faith and love are generally looked on as easy and common things; but it is by them who have them not. As they are the only springs of all obedience towards God, and usefulness towards men, so they meet with the greatest oppositions from within and from without. I shall name some few of those which are most effectual and least taken notice of; as,

1. Self-love. This is diametrically opposed unto it. Self-love is the making a mans self his own center, the beginning and ending of all that he doth. It makes men grudge every drop of good that falls besides themselves; and whoever is under the power of it will not willingly and cheerfully do that for another which he thinks he can do for himself. This is the measure of self: Whatever is added unto it, it doth not satisfy, it would still have more; and whatever goeth from it, on one account or other, it is too much, it doth not please. Unless this be in some good measure subdued, mortified, and cast out, there can be no exercise of love. And hereunto labor is required. For man being turned off from God, is wholly turned into himself; and without a holy violence unto all our affections as naturally depraved, we can never be freed from an inclination to center all in self. And these things are directly contradictory. Self-love, and love of the saints, are like two buckets; proportionably unto the rising of the one the other goeth down. Look unto what degree soever we rise in self-love, whatever else we do, and whatever our works may be, to the same proportion do we sink in Christian love.

2. Evil surmises rise up with no small efficacy against the exercise of love. And they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this duty. One thing or other, from this depraved affection which our nature is obnoxious unto, shall be suggested to weaken our hearts and hands in what we are about. And it requires no small spiritual labor to cast out all such surmises, and to give up ourselves to the conduct of that charity which suffereth long and is kind; …… which beareth all things, believeth all things, hopeth all things, endureth all things, 1Co 13:4; 1Co 13:7.

3. Distrust of Gods promises as to supplies for ourselves. Men are afraid that if they should enlarge themselves in a way of bounty towards others, which is one duty of love, they may in time be brought even to want themselves, at least as unto that proportion of supplies which they judge necessary. It were endless to recount the sacred promises which give assurance of the contrary. Nor can any one instance in the whole world be produced unto this purpose. But these are looked upon as good words by the most, but are not really believed. Yea, men are apt to deceive their souls, in supposing they believe the free promises of God concerning grace and mercy, whilst they believe not those which are annexed unto duty. For he who believeth not any promise of the gospel, believeth none. Faith doth as equally respect all Gods promises, as obedience doth all his commands. And it was a good design in a reverend person, who wrote a discourse to prove from the Scripture and experience, That largeness in charity is the best and safest way of thriving in this world.

4. Where the objects of this exercise of love are multiplied, weariness is apt to befall us, and insensibly to take us off from the whole. The wisdom and providence of God do multiply objects of love and charity, to excite us to more acts of duty; and the corruption of our hearts, with self-love, useth the consideration of them to make us weary of all. Men would be glad to see an end of the trouble and charge of their love, when that only is true which is endless. Hence our apostle in the next verse expresseth his desire that these Hebrews should not faint in their work, but show the same diligence to the full assurance of hope unto the end. See Gal 6:9. And if we faint in spiritual duties because of the increase of their occasions, it is a sign that what we have done already did not spring from the proper root of faith and love. What is done in the strength of nature and conviction, however vigorous it may be for a season, in process of time will decay and give out. And this is the reason why so many fail in the course of their profession. All springs of obedience that lie in convictions, and the improvement of natural abilities under them, will at one time or other fade and dry up. And where we find ourselves to faint or decay in any duties, our first inquiry should be after the nature of their spring and principle. Only the Spirit of God is living water that never fails. So the prophet tells us, that even the youths shall faint and be weary, and the young men shall utterly fail, Isa 40:30. They who seem to be the strongest and most vigorous in the performance of any duties, yet if they have nothing but their own strength, the ability of nature under convictions, to trust unto, they will and shall faint and utterly fail; for that such are intended is manifest from the opposition in the next words: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint, verse 31. If our strength and duties be derived by faith from God, the more we engage in them the more it will be increased. The way of the LORD is strength to the upright, Pro 10:29. When we are upright in the way of God, the very way itself will supply us with new strength continually; and we shall go from strength to strength, Psa 84:7, from one strengthening duty unto another, and not be weary. But hereunto diligence and labor also are required. From these and the like considerations it is that the apostle here mentioneth the industrious labor of love that was in the Hebrews, as an evidence of their saving faith and sincerity.

The next thing expressed in these words is the evidence they gave of this labor of love, and the means whereby the apostle came to know it. They showed it: , Ye have showed, or manifested it. The same word that James useth in the same case, , Jas 2:18; Show me thy faith by thy works, declare it,make it manifest.And a man may show a thing two ways:

1. By the doing of it;

2. By declaring what he hath done.

He that works visibly in his calling, shows his work by what he doth; and he who works in secret may declare it as he hath occasion. It is in the first sense that the Hebrews showed their labor of love, and that James requires us to show our faith and works. The things themselves are intended, which cannot but be manifest in their due performance. To show the labor of love, is [so] to labor in the duties of it as that it shall be evident. Yet this self-evidencing power of the works of love is a peculiar property of those that are some way eminent. When we abound in them, and when the duties of them are above the ordinary sort and rate, then are we said to show them; that is, they become conspicuous and eminent. To that purpose is the command of our Savior, Mat 5:16,

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Not only let it shine, but let it so shine, which respects the measure and degree of our obedience; and herein are we required so to abound that our works may be evident unto all. If they will take no notice of them for their good, if they will revile us and reproach us for our good works, as though they were evil works, which is the way of the world towards most duties of gospel obedience, they themselves must answer for their blindness; our duty it is so to abound in them, as that they may be discerned and seen of all who do not either shut their eyes out of prejudice against what we are, or turn their faces from them out of dislike of what we do. Nothing is to be done by us that it may be seen; but what may be seen is to be done, that God may be glorified. Wherefore these Hebrews showed the work of faith, and the labor of love, by a diligent attendance unto, and an abundant performance of the one and the other.

The end, or reason, or cause of their performance of these duties, which gives them spirit and life, rendering them truly Christian and acceptable unto God, is added: , Towards his name. Some would have to be put for , in his name; which also may bear the sense here intended. But towards his name is more emphatical. And we may observe,

1. That in this place it respects not the whole work of these Hebrews, the work of faith before mentioned, but it is peculiarly annexed unto the labor of love, the labor of love towards his name.

2. That it was the saints that were the immediate object of that love, as is declared in the words ensuing, In that you have ministered to the saints, and do minister. Wherefore it is a love unto the saints on the account of the name of God that is intended.

And this love unto the saints is towards the name of God on three accounts:

1. Objectively; because the name of God is upon them. They are the family that is called after his name. Of him the whole family of them in heaven and earth is named, Eph 3:15. They are the family of God, or household of God, Eph 2:19; the saints of the Most High,

Dan 7:27. The name of God is upon them; and therefore what is done unto them is done towards the name of God, whether it be good or evil.

2. Formally; because their relation unto God was the reason why they labored in love towards them. This is that which gives this love its especial nature, when it is exercised towards any merely on the account of their relation unto God, because they are his, because his name is called on them.

3. Efficiently. The name of God is his authority and will. God requires this labor of love of us; it is his will and command: and therefore whatever we do in the discharge of it, we do it towards his name; that is, with a due reverence of and regard unto his will and authority. The whole, therefore, of this duty, rightly performed, begins and ends with the name of God. Hence we may observe; that, spirituality, and acceptance, unto all the duties of love which we perform towards others.

Great things have been done in the world, with a great appearance of love, which yet have been all lost, as to the glory of God and the spiritual advantage of them by whom they have been done. Some have been lost from a principle of superstition; some, from a design of merit; some, from vain-glory or a desire of reputation, by being seen of men. And many other ways there are whereby men may lose the benefit of what they have wrought. Now, whereas this labor of love is a duty which hath so many difficulties attending it, as we have before declared, it is of the highest concernment unto us to take care that what we do therein be not lost. Unless it be done with respect unto the command of God, and so be a part of the obedience of faith; unless it be influenced with a regard of their relation unto God, and his peculiar concernment in them towards whom our love is exercised; it will not endure the trial, when the fire of it shall consume all hay and stubble. What we do in this kind, is so to be done as that the Lord Christ may own it as done unto himself in the first place.

Again; there is the object of this love in its exercise, and they are , the saints. And they are considered either as to their general condition and qualification, which is expressed, they are saints; or as unto their particular state and circumstances, they are such as stand in need to be ministered unto.

1. They are saints. There is nothing more evident than that all true believers, and all those who upon their profession are presumed so to be, are in the New Testament styled saints. For are the same with , Rom 1:7; , Heb 2:11; , 1Co 1:2. Saints are the same with called, and sanctified in Christ Jesus. Every believer is sanctified; and every one who is not sanctified is no true believer: so that believers and saints are the same. But the atheism of this age hath made it a reproach among many once to use the name; and with some this appellation is restrained unto such as are canonized or deified by themselves. Chrysostom is express to our purpose on this place: , , . , , Hearing these things, I beseech you let us minister unto the saints. For every believer, inasmuch as he is a believer, opposition to their imagination who confined saintship unto monks), he is a saint; which he proves by testimonies that they are sanctified. These saints, therefore, were the disciples of Christ, professors of the gospel; presumed in charity to be true believers, and therefore real saints.

2. They are supposed to be in such an outward condition as to stand in need of being administered unto; they were in some kind of wants or distresses. And such was in an especial manner the condition of the saints at that time among the Hebrews. Their poverty was such as that our apostle in many places, perhaps in all where the gospel had success, made collections for them. And as he pressed the Gentile believers unto a contribution unto this purpose with weighty arguments, Rom 15:25-27, so he looked on his duty herein as of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor saints themselves, verses 30, 31. And where any churches had largely ministered in this kind he rejoiceth in it, as that which would tend unto the unspeakable advancement of the glory of Gods grace, 2Co 9:11-15. And this duty was the apostle most careful in, as that wherein he gave a testimony unto the change of the church estate of the old testament. All the Jews before, all the world over, did send their oblations in things dedicated, silver and gold, unto the temple. And if they maple any proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their obedience by sending gifts to the. treasury of the temple; and that this was done from all parts of the Roman empire was known and complained of. Wherefore our apostle thus declares that the old church state was now changed, and that the believing saints were become the only temple of God. And therefore, from all those whom he made proselytes of, or won to the faith of Christ, he calleth a benevolence for that temple, or the poor saints in Judea. This, therefore, was an eminent duty in that place and at that season. For this poverty and these exigencies they were cast under on many accounts. For at that time they were under great oppressions and devastations, by the covetousness and rapine of their rulers, or the Roman governors of them. And the whole nation was every day vexed by seditious persons, and prevailing multitudes of robbers. And these things were common unto them with others. But, moreover, they were exposed in particular, for the profession of the gospel, unto great persecution, wherein in an especial manner their goods were spoiled, and their persons brought under various distressing calamities, as our apostle declares, Heb 10:32-34. Besides, generally those who gave up their names unto Christ were of the lower sort of the people, the poor among them receiving the gospel. All these things declare their wants to have been great, besides other incidents of life that might befall them unto their distress. These were they unto whom the Hebrews ministered, whose condition put an eminency on that duty.

But it may be said, that if this were their state, how could any of them, or how could the church in general, thus labor in love, by administering unto the wants of others, when they themselves were even overwhelmed with their own? I answer,

(1.) We do not, I fear, sufficiently understand what was the frame and spirit of those first believers, and out of how very little of their own they would administer unto the greater necessities of others, that there might be no lack in the body. So the apostle tells us that in the church of Macedonia, when they were under trials, afflictions, persecutions, their deep poverty abounded unto the riches of their liberality, 2Co 8:2. In their own great poverty, and under persecution, they contributed largely unto the necessity of others. For us, who are apt to think that there are so many things necessary that we may minister unto the poor saints, as so much wealth at least, so much provision for our own families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labor of love which was among the primitive believers. They gave freely and liberally, out of their poverty and amidst their troubles; we can scarce part with superfluities in peace.

(2.) It is not improbable but that there might be some in the church who, escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of duty is reckoned by the apostle unto the whole church, whilst in the rest there was a willing mind; whence they were judged and accepted according to what they had, and not according to what they had not. And those who have ability in any church would do well to consider, that the honor and reputation of the whole church, in the sight of God and man, depend much on their dilligence and bounty in the discharge of this duty. Hence is that peculiar direction of our apostle unto Timothy with respect unto this sort of persons:

Charge them that are rich in this world, that they be not high- minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, 1Ti 6:17-18.

(3.) The contribution of outward things is but one way of ministration unto the saints, but one part of this duty. There are spiritual aids and assistances, in visiting, exhorting, comforting, that belong thereunto. And herein all may be sedulously conversant, though poor and low in the world.

(4.) It is very probable that the whole church was very careful and diligent in looking out for help and assistance, when it was needed beyond what they had ability to supply. And hereby did they no less exercise their love than in what they did personally themselves. For it is an ordinance of Christ, that where churches are disenabled, through persecution or poverty, to minister unto the necessities of the poor among them, they should seek for relief from other persons or churches walking in the same profession of the faith and order of the gospel with themselves. Wherefore,

(5.) The intendment of this expression is, that they industriously exercised love towards all the saints, every one according to his ability and capacity; and more is not required.

Lastly, The especial manner of the exercise of this labor of love is called ministration; and the especial object thereof is the saints, of whom we have spoken already. And concerning this ministration, the apostle ascribes it unto them with respect unto what was past, and what they did at present; both which were necessary to found the judgment on which he made concerning them: You have ministered, and you do minister.

is a laborious and industrious ministry. And this in the church is twofold: 1. Of especial office; 2. Of common love and charity. The rise, occasion, and institution of an especial office or ministry towards the poor, is at large declared, Acts 6; and mentioned afterwards by our apostle as an abiding ordinance, Rom 12:8; 1Ti 3:8-13. And this ministration is comprised herein, though not solely intended. For what is done by these deacons, being done in the name, and by the appointment, and out of the charity of the church, is to be esteemed the ministration of the church itself. And though there be a peculiar faithfulness and diligence required in the persons called unto this ministration, yet the ministration itself will abound or be straitened according as the whole church dischargeth its duty. But the common ministration of brotherly love, what every one doth or ought to do in his own person, is here intended. And therein six things may be considered, not here to be insisted on; as,

1. The root, spring, and cause of it, which is love.

2. The manner of its performance, which is with labor and diligence.

3. The object of it, or the saints in wants, troubles, straits, or necessities.

4. The acts of it, which are many and various; the chief whereof are,

(1.) Visiting of them;

(2.) Advice and counsel;

(3.) Consolation;

(4.) Supplies of their wants by outward things.

5. Endeavors in the use of means for their full relief;

(1.) With God, in continual prayers and supplications;

(2.) With men, according unto our interests and advantages, not being ashamed nor afraid to own them in their poverty, distresses, and sufferings.

6. The rule of this ministration is every mans

(1.) Opportunity,

(2.) Ability,

(3.) Especial call by objective circumstances. But these things I must not here enlarge upon.

This is that on the observation whereof the apostle grounds his persuasion concerning these Hebrews, expressed in the verse foregoing. And herein he gives us the true character of a church of sound believers. They are such a society as, being called into the fellowship and order of the gospel, do walk in faith, expressing it in fruits of obedience, carefully and diligently exercising love towards one another on the account of the name of God, especially with a continual regard unto them who suffer or are in any distress. These are the things indeed which accompany salvation. And we may observe in our passage,

Obs. 1. That it is the will and pleasure of God, that many of his saints be in a condition in this world wherein they stand in need of being ministered unto. Hereof, as to the distinction of persons, why these shall be poor, afflicted, tempted, tried in the fire, and not others, no direct reason can be given but the sovereignty of God, which is to be submitted unto. And those whose especial lot it is to be thus exercised may do well to consider always,

1. That this will and pleasure of Goal is accompanied with infinite wisdom and holiness, so as that there is no unrighteousness therein.

2. That they shall not be final losers by their poor, afflicted condition. God will make all up unto them, both here and to eternity. And if there were no more in it but this, that they are brought thereby unto a clearer foresight of, and more earnest longings after eternal rest and glory, they have a sufficient recompence in their hands for all their sufferings.

3. That God might have put them with others into rich pastures here, only to have been fatted against the day of slaughter. Let them but consider how much spiritual and eternal mercies, wherein they are interested, do exceed things temporal, they will find they have no cause to complain.

4. Whereas it is for the glory of God, and the benefit of the church, that some should be peculiarly in an afflicted condition, they ought even to rejoice that God hath chosen them, to use them as he pleaseth unto these ends.

But for the thing itself, the reasons of it are revealed and manifest. For,

1. God hereby gives testimony unto all, that the good things, as they are esteemed, of this world, are no tokens or pledges of his love, and that he hath better things in store for them whom he careth for. He doth hereby cast contempt on the desirable things of the world, and testifieth that there are better things, to be received even in this life, than whatever is of the number of them. For had not God better things to bestow on his saints in this world than any the world can afford, he would not withhold these from them, so far at least as that they should be straitened in their want. Wherefore, in this dispensation of his providence he doth testify unto all, that internal, spiritual mercies, such as his saints enjoy, are incomparably to be preferred above all things of that kind wherein he keeps them short, 2Sa 23:5.

2. He maketh way hereby for the vigorous, fruitful exercise of all the graces of his Spirit, namely, in the various conditions whereinto the members of the church are cast. And let every one look to it and know, that according unto his outward condition in the world, whether it be of want or abundance, there is a peculiar exercise of grace, unto the glory of God, required of him. It is expected from all that are high or low, rich or poor, free or in distress, not only that they live in the exercise of all grace in general, but also that they diligently endeavor an abounding fruitfulness in those graces whose exercise their especial condition calleth for. And, secondly, we are here taught, that,

Obs. 2. The great trial of our love consists in our regard unto the saints that are in distress. That is the foundation of the commendation of the love of these Hebrews; they ministered unto them. Either love or at least an appearance of love will be easily preserved, where we have little or no need of one another. But when the exercise of it proves costly, when it puts us unto charge or trouble, or into danger, as it doth more or less when it is exercised towards them that are in distress, then is it brought unto its trial. And in such a season we have experience that the love of many is so far from bringing forth more fruit, as that the very leaves of it fall off, and they give over its profession. Wherefore,

Obs. 3. It is the glory and honor of a church, the principal evidence of its spiritual life, when it is diligent and abounds in those duties of faith and love which are attended with the greatest difficulties.

From hence doth the apostle commend these Hebrews, and firmly persuades himself that they were endued with those better things which accompany salvation. For hereby, as we might show,

1. God is singularly glorified;

2. The gospel is peculiarly promoted;

3. An especial lustre is put upon the graces of the Spirit; and,

4. All the ends of Satan and the world in their persecutions are utterly frustrated.

And these things have we spoken concerning the first ground of the apostles persuasion of the good spiritual estate at present of these Hebrews, and their future eternal safety, namely, that work of faith and labor of love which he had observed in them.

SECONDLY, The other ground of his persuasion is taken from the righteousness of God: God is not unrighteous, to forget your work. I intimated before that the word used by the apostle to express the frame of his mind in this matter, , we are persuaded, Heb 6:9, is applied sometimes to denote the infallible certainty of faith, and. sometimes the moral certainty of charity. In this place it hath respect unto a double object or reason; first, what was in the professing Hebrews, their faith and love. Hereof he could have no assurance or certainty beyond a moral persuasion, or the satisfaction of a charitable judgment. But on this supposition, his persuasion had another object, namely, the righteousness of God in the stability of his promises; whence he had infallible assurance, or did conclude infallibly, unto what he was persuaded of.

The righteousness of God sometimes denotes the absolute rectitude and perfect goodness of his nature; and hereunto all other acceptations of the word, as applied unto God, are to be reduced. Sometimes the equity of the holy dispensations of his justice, whereby he renders unto every one what is their due, according unto the nature of things and his holy appointments, is so called; and sometimes particularly his vindictive justice, whereby he avengeth sin and punisheth sinners, is so expressed. Sometimes, yea frequently, the fidelity of God in keeping and accomplishing his promises is called his righteousness; for it belongeth unto the absolute rectitude of his nature so to do. So saith the apostle, If we confess our sins, he is faithful and just to forgive us our sins, 1Jn 1:9. The forgiveness of sins is on all accounts an act of mercy, which is contradistinguished unto righteousness in judgment, strictly so called, Jas 2:13 : wherefore that righteousness which is exercised in the pardon of sin, is no other but the faithfulness of God in the promises of the covenant. He hath promised that he who confesseth and forsaketh his sins shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the righteousness that is here principally intended. For the righteousness whereby God rewardeth the works that are wrought in men by his own grace, is the same with that whereby he forgiveth their sins, equally respecting the covenant and the promises thereof: for without the consideration hereof, in strict or exact righteousness could he neither pardon sin nor reward our works; which being imperfect, do no way answer the rule which it doth or can proceed by. In this sense is God here said not to be unrighteous to forget their work; that is, to be righteous so as not to forget it. He will have that respect unto it which he hath graciously promised in the covenant, because he is righteous; that is, faithful in his promises. And that no other righteousness can be here intended is evident from hence, because no work of ours doth answer the rule of any other righteousness of God.

Again; we must inquire what it is not to forget their work. And this may respect either the preserving of it for the present, or the future rewarding of it.

1. It is not an unfrequent temptation unto believers, that God so far disregards them as not to take care of graces or duties in them, to cherish and preserve them. See the complaints of the church to this purpose, Isa 40:27-28; Isa 49:14, My Lord hath forgotten me. This is here denied. God is not unrighteous, to forget us or our work, so as not to cherish and preserve it. So the apostle presseth the same persuasion concerning the Philippians as he doth here of the Hebrews: Php 1:6, Being confident of this very thing, that he which hath begun a good work in you, will preserve it until the day of Jesus Christ. He is not unrighteous to forget it. God hath in the covenant of grace promised to preserve the faith and love of his people, that they should not perish or be lost. Wherefore, having begun a good work, and you having made some good progress in compliance with his grace, he is not unrighteous, so as to forget his covenant engagement, but will preserve you and your graces in you unto the end; which is the sum of that great prayer of the apostle for all believers, 1Pe 5:10.

2. Respect may be had herein to the future and final reward of the faith, love, and works of believers. For this also belongs unto Gods covenant; and it is so of grace, as that the righteousness of God wherein it is due unto us can be no other but that of his faithfulness in his promises. For neither we nor our works are capable of an eternal reward by the way of merit; that is, that the reward should be reckoned unto us not of grace, but of debt, Romans 4. And that which utterly overthrows such an apprehension is, that God himself is our eternal reward, Gen 15:1. And I leave it unto others to consider how they can deserve that reward. Whether these senses he will embrace, the reader is left to determine for himself. The former seems to me more suited to the design of the apostle and scope of the place. For he is satisfying these Hebrews that he made another judgment of them than of those apostates whose condition he had before described. And this he doth on two grounds: first, that they were actually made partakers of sincere saving grace, and therein things that accompany salvation; and then, that God in his faithfulness would preserve and secure that grace in them against all oppositions unto the end. Following this sense of the words we may learn, that,

Obs. 4. Our perseverance in faith and obedience, though it requires our duty and constancy therein, yet depends not on them absolutely, but on the righteousness of God in his promises. Or if we had rather embrace the other sense of the words, then are we sufficiently instructed, that,

Obs. 5. Nothing shall be lost that is done for God, or in obedience unto him. He is not unjust, to forget our labor of love. And,

Obs. 6. The certainty of our future reward, depending on the righteousness of God, is a great encouragement unto present obedience.

Fuente: An Exposition of the Epistle to the Hebrews

For: Pro 14:31, Mat 10:42, Mat 25:40, Joh 13:20

God: Deu 32:4, Rom 3:4, Rom 3:5, 2Th 1:6, 2Th 1:7, 2Ti 4:8, 1Jo 1:9

to forget: Neh 5:19, Neh 13:22, Neh 13:31, Psa 20:3, Jer 2:2, Jer 2:3, Jer 18:20, Act 10:4, Act 10:31

work: 1Co 13:4-7, Gal 5:6, Gal 5:13, 1Th 1:3, 1Jo 3:17, 1Jo 3:18

which: Heb 13:16, Pro 14:31, Mat 10:42, Mat 25:35-40, Mar 9:41, Act 2:44, Act 2:45, Act 4:34, Act 4:35, Act 9:36-39, Act 11:29, Rom 12:13, Rom 15:25-27, 1Co 16:1-3, 2Co 8:1-9, 2Co 9:1, 2Co 9:11-15, Gal 6:10, Phi 4:16-18, Col 3:17, 1Ti 6:18, 2Ti 1:17, 2Ti 1:18, Phm 1:5-7, Jam 2:15-17, 1Jo 3:14-17

Reciprocal: Exo 1:20 – God Jos 6:17 – because Rth 2:12 – recompense Rth 2:16 – General 2Ki 4:13 – thou hast 2Ch 15:7 – your work 2Ch 24:16 – because Neh 7:69 – General Neh 13:14 – Remember me Psa 16:3 – But Psa 37:3 – Trust Psa 37:21 – righteous Psa 41:1 – Lord Psa 112:6 – the righteous Psa 112:9 – righteousness Psa 125:4 – Do good Pro 10:16 – labour Pro 14:23 – all Pro 19:17 – lendeth Pro 22:9 – He that hath a bountiful eye Pro 31:31 – and let Ecc 11:1 – for Isa 3:10 – they shall eat Isa 38:3 – Remember Jer 31:16 – for Mat 5:7 – for Mat 5:42 – General Mat 6:1 – otherwise Mat 10:41 – that receiveth a prophet Mat 20:7 – and Mat 25:17 – he also Mat 26:13 – there Luk 3:11 – He that hath two Luk 11:41 – rather Rom 12:11 – slothful Rom 15:4 – that Rom 16:12 – labour 1Co 3:8 – and every 1Co 15:58 – ye know 1Co 16:15 – to the 1Co 16:16 – laboureth 1Co 16:22 – love 2Co 5:14 – the love 2Co 8:4 – the ministering 2Co 9:6 – He which soweth sparingly Eph 1:15 – love Phi 1:7 – it is Phi 2:12 – work Phi 4:17 – to Col 1:4 – the love 1Ti 3:13 – used 2Ti 1:16 – Lord Phm 1:6 – the communication Heb 6:9 – beloved Heb 10:24 – love Heb 12:23 – God 1Pe 1:22 – unto 1Pe 4:10 – minister 1Jo 3:19 – shall Rev 2:2 – know Rev 2:3 – hast laboured Rev 2:4 – because Rev 14:13 – and their

Fuente: The Treasury of Scripture Knowledge

Heb 6:10. This verse is consistent with the preceding one. The Hebrew brethen were given credit for the good work they had done. We are not told the particulars of what they were doing, but it has the highly commendable credit of being a labor of love. An important part of their motive for the work is indicated by the statement that it was toward his name. Such a motive corresponds with Mat 25:40.

Fuente: Combined Bible Commentary

Heb 6:10. For (and he has reason for this conviction) God is not unrighteous so as to forget your work and the love (labour of [love] is without adequate support; it was probably taken from the parallel passage, 1Th 1:3) which ye have showed towards his name, in that ye ministered to the saints and do (or still) minister. Their work was their whole Christian life of active obedience (so of ministers, 1Co 3:13; so of men generally, Rom 2:15; and of Christians, 1Th 1:3). Their love shown to Gods name is not the love with regard to or for the sake of His name, but the love towards it (see Rom 5:8, etc.). The object of their love was the name of GodGod Himself as revealed to us, the God and Father of our Lord, and the God and Father of all who believe; and this love they manifested by ministering, and continuing to minister, to those by whom that name was known and confessed and loved. Their work and love are clearly described in chap. Heb 10:32-34. The ministry was one of sympathy, and the help shown largely to those of their own nation. Ministering to the saints is generally used in Scripture of help given to the Jewish Christians in Palestine, not because this expression of Christian love was to be restricted to them, but because they had then most need. This active Christian life, this love towards God shown in generous help to His servants, gives the writer hope that they are really Gods children, and that, therefore, God will not forget them. He is just, and will not forget, is the strong language he uses. Some commentators (Dr. J. Brown and others) regard righteous as equivalent to faithful, shrinking apparently from implying that the remembering of the grace we exercise is a matter of righteousness with Him, and quoting 2Th 1:6 (God is not unfaithful) as the true explanation. That is no reason, however, for changing the meaning of the word; and the two words, faithful and righteous, are combined in a very similar passage (1Jn 1:9). The whole case is well explained by Delitzsch. Not only is it true, when we believe and are holy, that God is bound by righteousness to fulfil what He has promised; not only is it true, when we repent and plead the mediation of His Son, that God is bound by what is due to Him, as well as by His mercy to forgive; but it is true also that Gods righteousness prompts Him to help and graciously reward them that are righteous. Whenever our acts correspond to His holiness and love, His righteousness leads Him to honour and bless the holiness and love which he has Himself created. The state in us that answers exactly to the holy love of God is our holy love, the fruit of faith in the revelation of Gods holy love in Christ. Faith, as the acceptance by our hearts of the free unmerited grace of God, is itself the beginning of a holy loving state; and though the holiness of the faith is neither the meritorious ground nor the measure of our forgiveness, for of itself it cancels no sin, and can give no legal title to eternal life, it is none the less the object of Gods approval, and it ever works by love, which is its noblest fruit. Faith and love and holiness all come into judgment and approval now, as they will come into final judgment at last. As states of heart they are right and holy, and it is right in God to commend and honour them. Love towards God, and towards all that bear His name, holy love, is the divinest grace and likest God, and the Holy God would cease to be holy if He did not approve and bless it Yes! God is not unrighteous to forget our work and love! To forget them would be to violate His word and deny Himself (see 2Ti 2:13).

Fuente: A Popular Commentary on the New Testament

Verse 10

Have ministered to the saints, have been active in relieving them, and in supplying their wants.

Fuente: Abbott’s Illustrated New Testament

6:10 {5} For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

(5) He praises them for their charity, by this encouraging them to go forward, and to hold out to the end.

Fuente: Geneva Bible Notes

God had taken note of the readers’ commendable Christian conduct and would justly reward them for it. Therefore they should persevere in it and not turn aside from it (i.e., apostatize). "Not unjust" is understatement; God is eminently just. This is also litotes, a figure of speech that sets forth a positive idea by stating its negative opposite (cf. Act 12:18; Act 15:2; Act 17:4; Act 17:12; Act 19:24; Act 27:20; et al.). [Note: For further discussion of rhetorical elements in Hebrews, see Trotter, pp. 164-77.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)