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Exegetical and Hermeneutical Commentary of Hebrews 6:12

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That ye be not slothful, but followers of them who through faith and patience inherit the promises.

12. that ye be not slothful ] Rather, “that ye become not slothful” in the advance of Christian hope as you already are (Heb 5:11) in acquiring spiritual knowledge.

followers ] Rather, “imitators,” as in 1Co 4:16; Eph 5:1 ; 1Th 1:6, &c.

through faith and patience inherit the promises ] See Heb 6:15, Heb 12:1; Rom 2:7. The word rendered “patience” ( makrothumia) is often applied to the “long suffering” of God, as in Rom 2:4; 1Pe 3:20; but is used of men in Col 1:11; 2Co 6:6, &c., and here implies the tolerance of hope deferred. It is a different word from the “endurance” of Heb 12:1, Heb 10:36.

inherit ] Partially, and by faith, here; fully and with the beatific vision in the life to come.

Fuente: The Cambridge Bible for Schools and Colleges

That ye be not slothful – Indolent; inactive. This was what he was especially desirous of guarding them against. By diligent and strenuous effort only could they secure themselves from the danger of apostasy.

But followers – Imitators – that you may live as they lived.

Of them who through faith and patience – By faith, or confidence in God, and by patience in suffering – referring to those who in times of trial had remained faithful to God, and had been admitted to heaven. In Heb. 11, the apostle has given a long list of such persevering and faithful friends of God; see the notes on that chapter.

The promise – The promise of heaven.

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. That ye be not slothful] This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise.

Followers of them] – That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. “The promises made to Abraham and to his seed were,

1. That Abraham should have a numerous seed by faith as well as by natural descent.

2. That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector.

3. That he would give them the possession of Canaan.

4. That he would bless all the nations of the earth in him.

5. That he would thus bless the nations through Christ, Abraham’s seed.

6. That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter.

1. They were become Abraham’s seed by faith.

2. God was become the object of their worship and their protector.

3. They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. Gal. 3: 4.

All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed.” See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.

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

That ye be not slothful: if you will be diligent, away with sloth: you are inclined to it, Heb 5:11, and though you be quick in affection, yet slow in understanding the mysteries of God; and though you have laboured, yet not with that intense labour to which he here presseth them, even to an utter abolition of all the degrees of sloth.

But followers of them; mimhtai, strictly, imitators, in diligence and pains-taking, of the believers who have performed this duty before you.

Who through faith and patience inherit the promises: in their graces imitate them, as in faith, by which they rested on, as credited, Gods promises revealed to them of things invisible, excellent, and distant, and which by no creature power but only Gods could be attained, Heb 11:1,9,10,16; 13:7. In patience, because the things promised are future, and at a great distance from them, waiting for them, suffering many evils from many, passing through fire and water, Isa 43:2, and staying Gods leisure to obtain them, Heb 10:36; 12:1; Rom 15:4,5; Jas 1:3. Those they were to imitate, were heirs of blessed promises, Heb 6:14, of spiritual blessings in Christ, the blessed Seed, in whom themselves and all nations were to be blessed, Gen 22:18. It may be queried: How did Abraham inherit the promises, when he did not receive them, as is testified, Heb 11:13? This is certain as to the promises of spiritual saving, and universal concernment to them, as of justification, sanctification, adoption, and salvation by Jesus Christ; these they received, as is evident, Heb 11:10,14,16; Ro 4:8-25; such promises as were of special consideration and reserved to a set time, as the possession of Canaan, and Christs incarnation, Joh 8:56. These they did not receive, though they saw them sure to their seed by faith, but for salvation, and glory, and heaven, carried in the covenant of grace, they did personally enjoy; of the others they were heirs as given by God to them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. be notGreek,“become not.” In Heb5:11, he said, “Ye have become dull (Greek,‘slothful‘) of hearing“; here he warns them not tobecome “slothful absolutely,” namely, also in mindand deed. He will not become slothful who keeps always the endin view; hope is the means of ensuring this.

followersGreek,“imitators”; so in Eph5:1, Greek; 1Co 11:1.

patienceGreek,“long-suffering endurance.” There is thelong-suffering patience, or endurance of love,1Co 13:4, and that of faith,Heb 6:15.

them who . . . inherit thepromisesGreek, “who are inheriting,“c. to whom the promises are their inheritance. Not that they haveactually entered on the perfect inheritance, which Heb 11:13;Heb 11:39; Heb 11:40explicitly denies; though doubtless the dead in Christ have, in thedisembodied soul, a foretaste of it; but “them (enumerated inHeb 11:2-40) who inevery age have been, are, or shall be, inheritors of thepromises”; of whom Abraham is an illustrious example (Heb6:13).

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

That ye be not slothful,…. With respect to hearing the word, and attendance on every ordinance; with respect to the use of means for the increase of knowledge, faith, and hope; and with respect to ministering to the saints; but on the contrary, should take every opportunity of improvement and doing good:

but followers of them who through faith and patience inherit the promises; or things promised; not the land of Canaan, nor the coming of the Messiah; but either grace and salvation by Christ; or eternal Life, which is expressed by a promise, to show that it is not by any works, or merits of men; that it is wholly of grace, and shall certainly be enjoyed: and it is expressed in the plural number, “promises”, because it is the grand promise, which is inclusive of all others; and because it has been given out at various times, and in different manners: and the possession of it being signified by “inheriting”, it shows that this is their Father’s gift and legacy, which they have as children; and which comes to them through the death of Christ, and of which the Spirit is the seal; and comes not by works of righteousness done by them: and the means through which saints that are gone before are come to the enjoyment of this happiness, are “faith and patience”; not that “faith” is the cause of, or what gives right to the inheritance, but it designs a course and walk of believing, at the end of which, saints come to glory; and faith is connected with salvation, and salvation with that; and through faith believers are preserved unto it: and “patience” is joined with faith, as a fruit and evidence of it; and supposes troubles which are patiently endured before men come to the possession of the inheritance: now the apostle exhorts these Hebrews to be followers and imitators of such, in diligence, faith, and patience, when they need not doubt of inheriting the same promised blessedness they do.

Fuente: John Gill’s Exposition of the Entire Bible

That ye be not sluggish ( ). Negative final clause with second aorist middle subjunctive of , “that ye become not sluggish (or dull of hearing)” as some already were (5:11).

Imitators (). See 1Thess 1:6; 1Thess 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of “faith and long-suffering.”

Fuente: Robertson’s Word Pictures in the New Testament

Slothful [] . See on ch. Heb 5:11. Or sluggish, as you will become if you lose hope.

Followers [] . Rend. imitators.

Faith and patience [ ] . For patience rend. long – suffering, and see on Jas 5:7. Faith and long – suffering go together. Faith does not win its inheritance without persevering endurance; hence long – suffering is not only presented as an independent quality, but is predicated of faith.

Inherit [] . Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. Eph 1:14.

Fuente: Vincent’s Word Studies in the New Testament

1) “That ye be not slothful,” (hina me nothroi genesthe) “In order that you all not become dull,” in practicing the duties of church covenant commitments to the Lord, Jdg 18:9; Luk 9:23; Mat 25:26-27; Rom 12:11.

2) “But followers of them,” (mimetai de ton) “But imitators of those,” the ones who obey the Lord in spirit and deed, Rom 2:7; 1Co 11:1; 1Th 1:3; Heb 12:1.

3) “Who through faith and patience,” (dia pisteos kai marathumias) “Who thru faith and longsuffering, ” those who have been examples of faith, endurance, and patience, who have gone before, such as those of the roster of the faithful, Heb 11:1-40.

4) “Inherit the promise,” (kieronomounton tas epangelias) “Are inheriting the promises,” becoming heirs to and sharers of the promises of God to his people Israel and to his church, not merely the promise of everlasting life, including resurrection of bodies to all believers; The church has the promise of marriage to the Lamb and positions of honor and service to him in the ages to come, for fidelity to his work in this age, Joh 14:1-3; Luk 22:28-30; 2Co 11:2; Rev 19:5-9; Rev 22:12; Heb 10:36-37.

Fuente: Garner-Howes Baptist Commentary

12. But followers, or imitators, etc. To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things. When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.

Faith and patience, etc. What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows, that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that the promises were obtained by faith, he takes away the notion of merits; and still more clearly by saying, that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption. (104)

(104) The word for “patience” is properly long-suffering, or forbearance, Rom 2:4; but it is used here in the same sense of patient expectation, as the participle clearly means in verse 15.

As to “inherit,” the present, as Grotius says, is used for the past tense — “who inherited,” or rather, “became heirs to the promises.” They did not really possess them, as we find in Heb 11:13, but heired them, as we may say; they died in faith and became entitled to them. The word “promises” is used here as well as in chapter 11; for many things were included in what God had promised to the fathers, but chiefly the Messiah and the heavenly inheritance. — Ed.

Fuente: Calvin’s Complete Commentary

(12) That ye be not slothful.Rather, that ye become not sluggish. The same word is used as in Heb. 5:11, there applied to apprehension of truth, here to the Christian hope and life; if the truth be not welcomed, there will be no vigour in the life.

Followers.Better, imitators. (Comp. Heb. 13:7; 1Co. 11:1, et al.). They are not the first to whom hope has been given, and who have needed zeal that they might not fail of their hope. As in Hebrews 11 the writer appeals to precursors of faith, so here of hope; to men who, having lived in hope, passed to the actual possession of the promised blessings by means of faith (which accepted and clung to the promise) and patience. The last word is not that which occurs in the similar exhortation in Heb. 10:36. That is a brave endurance; this is the word usually rendered long-suffering, which here and in Jas. 5:7 signifies patient waiting.

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

12. Not slothful in perseverance as they had been dull (same Greek word, Heb 5:11) of hearing.

Followers Literally, imitators; “a favourite word of Paul’s,” says Alford.

Through faith and patience Equally persevering on their part as God is faithful on his part.

Who inherit Universally, all who are faithful and thereby are heirs. For in this persevering faith we are imitators of the entire Church militant, and with it marching forward to join the Church triumphant.

The promises What promises? The entire volume of all the promises of grace and glory, to persevering faith made with increasing clearness through the advancing dispensations.

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

‘That you be not sluggish, but imitators of those who through faith and patience inherit the promises.

For his longing is that they will not be sluggish, but will faithfully imitate (behave similarly to) those who through faith and patient endurance inherit the promises. They have manifested love and hope, now he trusts that they will manifest faith and patient endurance. Others have faced persecution and have suffered or died gloriously (see chapter 11) from the time of Abraham (see Heb 6:13-20 following) right up to this present day. His longing is that if necessary they will do the same. And his hope in the end rests not on them but on the faithfulness of God, and on the faithful High Priest after the order of Melchizedek (Heb 6:20).

We should note here that being sluggish may well be an indication of those whose faith is not genuine. One sign of a true heart is diligence in the things of God. We must give diligence to make our calling and election sure (2Pe 1:10). Many Christians sadly are sluggish, but if we are not diligent we need to examine ourselves to see whether we really are in Christ.

‘Inherit the promises.’ The Christian’s hope is in God’s promises for the future life that are to be theirs with Him, which they will one day inherit (see Heb 9:15; Heb 11:8), promises which are confirmed by God’s unchangeable oath made to Abraham (Heb 6:13-20). The idea behind ‘inheritance’ is the lawful receiving of what is not deserved.

God’s Sure Promise To Those Who Are Truly His (Heb 6:13-20).

And the assurance of salvation that His own can know is emphasised by the greatness of His oath to Abraham, and in respect of His oath sworn that the Messiah would be the High Priest according to Melchizedek. For our hope is established on this firmest of foundations, an oath made on His own Name, and an oath which was unchangeable. It is thus founded on two unchangeable things in which it is impossible for God to lie, and is for us like an anchor of the soul, which enables us to enter into the very presence of God where our great High Priest is there to act on, as our Intercessor on our behalf, and our Forerunner as true and representative Man. His presence there is the assurance that one day All Who are His will be there, for they are already there in Him (compare Eph 2:6).

Fuente: Commentary Series on the Bible by Peter Pett

Heb 6:12. But followers of them, &c. He means such holy Christians as had persevered in their sincere profession of Christ, as well as such other faithful believers as had lived in a just expectation of his coming, and were now in possession of the promises made to Abraham, which were fully accomplished. The apostle therefore encourages the Hebrews to be imitators of those who had gone before them in faith and hope, since they now saw all the promises made good, and those who perseveringly believed in Christ in possession of that which had been so long expected. Mr. Peirce explains this of the Gentiles who were converted to Christianity. If it be intended as a hint tostir up the Jews to emulation, as he supposes, it is certainly a very obscure one; for, comparatively, it is a low sense in which Christians, in this imperfect state, can be said to inherit the promises. “I rather think,” says Dr. Doddridge, “it refers to all good men departed out of our world, whether in former or latter days, and under whatever dispensation they died.” Taking it in this view, (which, I am fully persuaded, is just,) it will be, as several have observed, an unanswerable argument against the soul’s continuing in a state of sleep during the intermediate period between death and the resurrection.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 6:12 . Further prosecution of , Heb 6:11 .

] that ye become not sluggish . The , pointing to the future, stands in no contradiction with at v. 11. There, the sluggishness of the intellect was spoken of; here, it is sluggishness in the retaining of the Christian hope. There is therefore no need of the conjecture (after Heb 12:8 ) for (Heinrichs).

] but rather imitators of those who, through faith and perseverance, inherit the promises . Of the two substantives , the latter forms the leading idea; comp. Heb 6:15 , where only is placed. is therefore the more nearly defining “and indeed.” Thus: by faith, and indeed by persevering constancy in the same .

The , elsewhere usually the divine attribute of long-suffering or forbearance, is likewise predicated of men, Col 1:11 ; Jas 5:7-8 ; Jas 5:10 ; LXX. Isa 57:15 ( ), and frequently, and in the first-named passage combined with as a synonym.

The are those given by God in the time of the Old Covenant, which by means of Christianity attain to their full realization. Comp. Heb 7:6 , Heb 8:6 , Heb 11:13 ; Heb 11:17 ; Heb 11:33 ; Rom 9:4 ; Rom 15:8 ; 2Co 1:20 ; 2Co 7:1 ; Gal 3:16 . Comp. also the singular , Heb 9:15 , Heb 10:36 , Heb 11:39 .

denotes: to enter into the heritage of these promises, i.e. to attain to the enjoyment or possession of the blessings placed in prospect by them. That in our passage (comp. Heb 9:15 , Heb 10:36 , Heb 11:39 ) cannot be understood, with Schulz and Bleek, of the mere “receiving of the imparting of the promises as such, apart from their fulfilment,” is shown by the very position of the words, according to which the main force of the statement is contained not in , but in . Comp. also Heb 6:15 , where for the same reason is placed before the substantive . Besides, it is also evident from the fact that in such case there would be nothing in Heb 6:12 to correspond to the conception of the ensuing possession itself , indicated as this is in the of Heb 6:11 .

In connection with almost all expositors, including Bhme, Bleek, de Wette, Tholuck, Bloomfield, Bisping, Delitzsch, Kluge, think of the patriarchs , especially Abraham, and of them either alone or with the inclusion of all believers of the New Covenant. This interpretation, however, to which they were without any necessity led by the consideration of Heb 6:13 , is untenable. For, in order to harmonize with it in its first-named form, the writing of would have been necessary, for which, accordingly, many will have the participle present to be taken; to harmonize with it in its last-named form, the writing of would have been required. The characterizing is, on the contrary, quite a general one, and the participle present marks out that which assuredly takes place, or in accordance with a constant and fixed rule (as a rewarding of the fulfilled preliminary condition of ). The thought is therefore, not that the readers should take the patriarchs as a model, but in general that they should take as such those who manifest persevering constancy in the faith, and, on that very account, beyond doubt attain to the possession of that which is promised.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2293
EXHORTATION TO DILIGENCE

Heb 6:12. Be not slothful, but followers of them who through faith and patience inherit the promises.

IN the general course of Gods providence, we perceive that blessings are dispensed in proportion to mens exertions in the pursuit of them: and though the Disposer of all events sees fit, on some occasions, to vary his dispensations, loading the slothful with opulence, and suffering the industrious to be in want, yet for the most part we behold diligence rewarded, and indolence put to shame. In spiritual things none are disappointed; labour is invariably attended with success: no one asks without receiving, or seeks without finding: God uniformly shews himself a rewarder of such as diligently seek him. To him that studies to improve his talent, more is uniformly given; and he is made to possess abundance. The experience of the saints in all ages fully corresponds with this. No one ever suffered loss, but in consequence of his own remissness: nor did ever any one devote himself unfeignedly to God, without receiving grace sufficient in the time of need. The author of this epistle confirms these observations: for, having spoken of those who apostatize from the truth, he tells the Hebrews, that he was persuaded better things of them, and things that accompany salvation; for that they were active in every labour of love; which was to him a convincing evidence of their conversion to God. He then takes occasion to exhort them all to use the same diligence; and recommends them, if they would possess an assurance of hope, and enjoy it to the end, to press forward in the way which the patriarchal saints had trodden with such success. In his words we see,
What we must guard against in our Christian course,

A caution

There is scarcely any evil more universally prevalent than spiritual sloth
[In worldly concerns, sloth is often overcome by the force and influence of other propensities: the predominant affection of the mind, whatever it be, will often gain such an ascendency, as to subdue the workings of less powerful corruptions: yea, to such a degree will interest or ambition lead us to mortify our love of ease, that we shall scarcely be sensible of the existence of sloth in our hearts. But, when once we turn our attention to spiritual things, this evil disposition will discover itself, and prove, that notwithstanding it has hitherto been concealed from our view, it had taken deep root in our souls. In temporal things, our exertions are all on the side of nature. And, though we may feel some reluctance from contrary principles within us, we shall on the whole not find it so difficult to surmount their opposition. But, in spiritual things, we do not advance one step without conquering the united force of all our natural inclinations. Hence the evil, against which the Apostle cautions us, extends its empire over the whole world, and is to be resisted by every individual of mankind.]
As Christians, we have very abundant reason to mortify and subdue it

It is repugnant to our duty

[A life of godliness is represented as a race, and a warfare, in order to convey to us some idea of the activity and perseverance necessary for a right discharge of our duty. Do persons in a race find time to loiter? Have they their attention diverted by every trifle around them? Do they not press forward with unremitting ardour, and exert themselves the more as they approach the goal? Do they not bear in mind the prize, and strain every nerve to gain it? Look at those who are engaged in war, and arrived upon the field of battle; do they indulge security? Do they not watch the motions of the enemy, and animate one another to the combat, and endure almost insupportable fatigues, and expose themselves to the most imminent dangers, to defeat their enemies? If these then be fit images to represent the Christians duty, what must we think of sloth? What propriety is there in these images, as applied to those who live regardless of eternity? Surely they rather form the strongest contrast to the whole life and conduct of such persons.]

It is inconsistent with our profession

[Every one who calls himself a Christian professes to value his soul, to serve his God, to be seeking heaven. But what value has he for his soul, who prefers every vanity before it, and cannot be prevailed upon to seek its interests? What regard has he for God, who will not put forth all his powers to please and honour him? What desire after heaven has he, who will not renounce his sins, and fulfil his duties to secure it? And how absurd is it to call ourselves Christians, when the whole of our conduct so flagrantly contradicts our profession!]

It is subversive of our welfare

[Let the effects of sloth be viewed in those, who, in the judgment of charity, are not altogether destitute of true religion: how little victory have they over the world and their own corruptions, in comparison of what is attained by more diligent Christians! How little do they know of heavenly consolations! For the most part they are full of doubts and fears; and instead of enjoying that peace which passeth all understanding, they are harassed with the accusations of a guilty conscience. Their lamps being but seldom trimmed, they afford but a dim light to the world around them, and experience but little of the light of Gods countenance in their souls. Moreover, at the close of their day, they frequently set as the sun behind a cloud; and instead of having an abundant entrance into the kingdom of their Lord, they leave the world, uncertain whither they are going, and what shall he the issue of the future judgment. If we inquire into the cause of all this, we shall find it was sloth: they too often slumbered and slept, when they should have been watching unto prayer with all perseverance. If such then be the effects of sloth, where it gains only an occasional ascendency, what must be the consequence of an habitual subjection to its dominion? Alas! its willing captives can expect nothing, but to perish under the wrath of an offended God [Note: Mat 25:26.].]

Having given us this salutary caution, the Apostle tells us,

II.

What line we should pursue

He proposes to our imitation the patriarchs and saints of old
These are described as inheriting the promises
[They had not indeed received the promised Messiah [Note: Heb 11:39.], having died long before he came into the world; but they had partaken in all the fruits and benefits, which he was in due time to purchase with his blood. When on earth, they, like minors, had enjoyed as much of the inheritance as had been judged proper for them; but now they were of full age, and had attained the full possession of all the promises: having been adopted into the family of God, and been begotten by his word and Spirit, they were heirs of God, and had God himself, together with all the glory of heaven, as their unalienable portion.]

The way by which they attained to this inheritance was by faith and patience
[They had no claim whatever to it upon the ground of their own merit: they all looked to that Lamb of God that was slain from the foundation of the world. They all lived and died in faith. To their faith they added patience. They, no doubt, as well as we, had fightings without, and fears within; and sustained many sore conflicts, both with the world around them, and with their own hearts. But they ran their race with patience, and endured unto the end.]
These therefore we should propose to ourselves as patterns.
We should imitate,

Their faith

[If we begin not here, we can never stir one step in the way to heaven. We must have like precious faith with them, renouncing all dependence on ourselves, and making Christ our wisdom, our righteousness, our sanctification, and our complete redemption.]

Their patience

[If we set ourselves to seek the Lord, we must prepare our hearts for temptation. Cain and Ishmael have their followers in every age. We must not be offended and turn aside on account of persecution, but must possess our souls in patience. Nor must the love of this present world, or the difficulties of our spiritual warfare, be permitted to divert us from the path of duty: having put our hand to the plough, we must never look back, lest, having a promise left us of entering into Gods rest, we should come short of it at last.]

Their diligence

[It is in this view more especially that we are called to follow them; Be not slothful, but imitate them. Even those amongst them, who, like Moses and David, had a kingdom to govern, were yet exceeding diligent in every duty of religion, devoting themselves entirely to the service of their God. Let us then tread in their steps: let us walk, not as fools, but as wise, redeeming the time, because the days are evil. Let us give all diligence to the full assurance of hope unto the end; and whatever our hand findeth to do, let us do it with all our might.]

If any motives be wanting to enforce the Apostles advice, consider further,
1.

The effects of diligence in this life

[The more earnest we are in serving God, the more will our hearts be comforted, our fellow-creatures benefited, and God glorified. Let us place ourselves more especially on a death-bed, and look back from thence, not with pride and self-complacency, but with gratitude and thanksgiving, on a life devoted to God: and let us contrast our state with that of one who has never done any thing but treasure up wrath against the day of wrath, or one, who, though on the whole, pious, has filled his dying pillow with thorns by his remissness; and surely we shall want no other motive to fight a good fight, and war a good warfare.]

The consequences of it in the world to come

[There can be no doubt but that the greater our labour here, the richer will be our reward hereafter: and one star will differ widely from another star in glory. It is true, the most eminent saint might well be satisfied, and magnify the Divine goodness, if he be admitted to the lowest place in Gods kingdom: but if our capacity for happiness will be enlarged by all that we do for God, and every man will be filled according to his capacity, should we not be encouraged to exert ourselves? Should we not forget what is behind, and reach forward unto that which is before? Should we be contented to suffer loss in heaven, merely because we do not lose heaven altogether [Note: 1Co 3:15.]? Let us look to ourselves then, that we lose not the things that we have wrought, but that we receive a full reward [Note: 2 John, ver. 8.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Ver. 12. That ye be not slothful ] A ready heart makes riddance of God’s work. Shake off sloth. Spontaneae lassitudines morbos loquuntur, saith Hippocrates. Sure I am that dulness and luskishness argue a diseased soul.

But followers of them ] It was a good law that the Ephesians made, that men should propound to themselves the best patterns, and ever bear in mind some eminent man, ..

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

12 .] that ye become not (“ be not ” misses the fine delicacy of the Writer: as Chrys., , . , . . , , , , . , , . , , , ) sluggish (see on ref. Lnemann observes that this . is in no contradiction to . there, the one being of sluggishness in hearing, the other in Christian practice. See Chrys. above), but (this again is a bringing in a strong contrast ‘nay, but rather:’ passing to another subject altogether, as it were. See on ch. Heb 2:6 ) imitators (a favourite word with St. Paul, see reff.: Xen. Mem. i. 6. 3, . Herodian vi. 8. 5, , ) of them who through faith and endurance (see ref. Col., also Heb 6:15 ; Jas 5:7-8 . Both the noun and the verb belong to later Greek. They form a contrast to – , – , earlier and classical words. Here, that constant and patient waiting is implied, without which faith would be made void: of which it is said, “It is good that a man should both hope and wait for the salvation of the Lord.” But there is no Hendiadys: faith is one thing, endurance another, superadded upon it) inherit the promises (what is meant by , and who are indicated by the expression? The two questions are very closely connected together. First observe that the participle is not , but present: said not of any one act by which these persons entered on the inheritance of the promises, but of either, 1. a state now going on, ‘ who are inheriting ,’ or, 2. in mere predication, ‘ who are inheritors of .’ That the first cannot be meant, is clear: for in ch. 11 where he enumerates the examples of faith and patience, he says, . This same consideration will prevent the reference very commonly here supposed, to Abraham and the patriarchs. Taking then (2), we may regard the participle as and the like, used without reference to time, but as indicative of office, or standing, or privilege. Thus the reference of the words will be perfectly general: not, who have inherited , nor who shall inherit , nor who are inheriting , but ‘ who are inheritors of,’ who inherit , in all times and under all circumstances. Of these, Abraham is chosen as the most illustrious example).

Fuente: Henry Alford’s Greek Testament

Heb 6:12 . : “that ye become not sluggish,” “be not, misses the fine delicacy of the writer” (Alford). “The , pointing to the future, stands in no contradiction with at Heb 5:11 . There, the sluggishness of the intellect was spoken of; here, it is sluggishness in the retaining of the Christian hope” (Lnemann). Sluggishness would result if they did not “manifest diligence”. : “but imitators of those who, through faith and patient waiting, are now inheriting the promises”. The positive aspect of the conduct that should accompany cultivation of hope. They were not the first who had launched into that apparently shoreless ocean. Others before them had crossed it, and found solid land on the other side. There are many who are fairly described as . . Whether alive or now dead, they have entered on possession of that good thing which they could not see but which God had promised. Alford, apparently following Peirce, denies that can mean “who are inheriting,” and renders “who are inheritors”. To this conclusion he is led, as also Peirce, by the consideration that in c. xi. it is said of Abraham and the other heroes of faith that they did not receive the promise. But it is also indicated in the same passage that by the coming of Christ the fulness of the promise was fulfilled. It was only “without us” of the Christian period that the patriarchs were imperfect. Those who are presently enjoying the promises attained their present victory and joy, . Necessarily, they first had to believe the promises, but faith had to be followed up by patient waiting. Alford translates . by “endurance,” but this word rather represents , while . indicates the long-drawn-out patience which is demanded by hope deferred.

Fuente: The Expositors Greek Testament by Robertson

That = In order that. Greek. hina.

slothful. Greek. nothros. See Heb 5:11.

followers. Greek. mimetes. See 1Co 4:16.

patience = longsuffering or patient endurance. See Rom 2:4. Compare the verb in Heb 6:15.

inherit = are inheritors of.

promises. Compare Luk 24:49. Act 1:4. Gal 1:3, Gal 1:14; &c.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] that ye become not (be not misses the fine delicacy of the Writer: as Chrys., , . , . . , , , , . , , . , , , ) sluggish (see on ref. Lnemann observes that this . is in no contradiction to . there, the one being of sluggishness in hearing, the other in Christian practice. See Chrys. above), but (this again is a bringing in a strong contrast-nay, but rather: passing to another subject altogether, as it were. See on ch. Heb 2:6) imitators (a favourite word with St. Paul, see reff.: Xen. Mem. i. 6. 3, . Herodian vi. 8. 5, , ) of them who through faith and endurance (see ref. Col., also Heb 6:15; Jam 5:7-8. Both the noun and the verb belong to later Greek. They form a contrast to -, -, earlier and classical words. Here, that constant and patient waiting is implied, without which faith would be made void: of which it is said, It is good that a man should both hope and wait for the salvation of the Lord. But there is no Hendiadys: faith is one thing, endurance another, superadded upon it) inherit the promises (what is meant by , and who are indicated by the expression? The two questions are very closely connected together. First observe that the participle is not , but present: said not of any one act by which these persons entered on the inheritance of the promises, but of either, 1. a state now going on, who are inheriting, or, 2. in mere predication, who are inheritors of. That the first cannot be meant, is clear: for in ch. 11 where he enumerates the examples of faith and patience, he says, . This same consideration will prevent the reference very commonly here supposed, to Abraham and the patriarchs. Taking then (2), we may regard the participle as and the like, used without reference to time, but as indicative of office, or standing, or privilege. Thus the reference of the words will be perfectly general: not, who have inherited, nor who shall inherit, nor who are inheriting, but who are inheritors of, who inherit, in all times and under all circumstances. Of these, Abraham is chosen as the most illustrious example).

Fuente: The Greek Testament

Heb 6:12. , slothful) There follows presently after the antithesis, , by faith, etc. They were , dull of hearing, ch. Heb 5:11 : he now cautions them, not to become slothful absolutely, viz. also in mind.- , through faith and patience) So Paul, 2Ti 3:10, and Jam 5:8. There is the patience or long-suffering of love, 1Co 13:4 : there is also the long-suffering of faith, Heb 6:15.-) The participle of the imperfect tense; comp. Heb 6:15 : for Abraham is referred to.-, promises) By this very word their confidence is roused; and , having promised, presently follows.

Fuente: Gnomon of the New Testament

, .

, segnes; slothful, dull. , sitis, efficiamini; be or become, or be made. Syr., , ut non praecidatur, ut non abseindatur; that it be not cut off: which interpreters refer unto the diligence before mentioned. The translation in the Polyglot renders it, neque torpeseatis, as following the translation in the Jayan Bibles, without choice or alteration. Indeed, . is used sometimes in the same sense with to be weary, to loathe, to be affected with trouble, Hab 2:3; whence sloth and neglect of diligence ensues: but its proper and usual signification is to cut off; the same with the Hebrew , that you be not slothful. , imitatores; and so the Rhemists render it imitators: which being a word not much in use among us, and when it is used commonly taken in an ill sense, followers doth better, as yet, with us express what is intended. Who by faith .Syr., , in length of spirit; longanimitatem, patientiam, patientem animum, lenitatem; longanimity, patience, a patient mind, forbearance. It is plain that the same grace is intended in all these various expressions; whose nature we shall inquire into. . Syr., fuerunt haeredes promissionis, were heirs of the promise; referring it to believers under the old testament. Vulg. Lat., haereditabunt promissiones, who shall inherit the promises; which must respect present, sincere, persevering believers. Beza, haereditario jure obtinent promissionem. Others, obtinent promissam haereditatem, and haereditatem accipiunt promissionis; which Schmidius chooseth as most exact, though without reason. That of Beza is proper, for is jure haereditario obtinere. See our exposition on Heb 1:4. We, inherit the promises.

Heb 6:12. That you be not slothful, but followers of them [their example] who through faith and patient long-suffering inherit the promises. This verse puts a full close to the former exhortation, built on the description given of unprofitable and apostate professors. And here is withal an entrance made into a discourse of somewhat another nature, but intended and applied unto the same end and purpose. We may therefore consider it as a continuation of the former exhortation, enforced with a new argument of great importance.

For,

1. The apostle gives a caution against an evil or vice directly opposite unto the duty he had been pressing unto, and which, if admitted, would obstruct its discharge: That you be not slothful. And therein the series of that discourse hath its connection with the beginning of verse 11: We desire that you be diligent, and that you be not slothful; diligence and sloth being the opposite virtue and vice, which are the matter of his exhortation.

2. He gives a new direction and encouragement unto them for the performance of the duty exhorted unto, which also guides them in the manner of its performance. And herein he coucheth an introduction to a discourse of another nature which immediately ensues, as was observed: But be ye followers.

3. This direction and encouragement consists in the proposal of an example of others unto them, who performed the duty which he exhorts them unto. And as for their direction he declares unto them how they did it, even by faith and patience; so for their encouragement he minds them of what they obtained thereby, or do so, they inherited the promises of God.

First, The apostle cautions the Hebrews against that which would, if admitted, frustrate his exhortation, and effectually keep them off from the duty exhorted unto: , That you be not segnes, molles, ignavi; heavy and slothful. He had before charged them that they were , Heb 5:11, dull or slothful in hearing: not absolutely, but comparatively; they were not so diligent or industrious therein as they ought to have been; or the reproof concerned some of them only. Here he warns them not to be , slothful in works or working in practical duties. We are slothful in hearing, when we do not learn the truths of the gospel with diligence and industry, when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end. And we are slothful in practice, when we do not stir up ourselves unto the due exercise of those graces, and discharge of those duties, which the truth wherein we are instructed directs unto and requires of us. And this sloth is opposed , verse 11, to a diligent and sedulous endeavor in the performance of our duty: Show diligence, and be not slothful. And this vice our holy apostle, according to his great wisdom and care, frequently warns the Hebrews against in this epistle. For he knew that the utmost intension of our spirits, and the utmost diligence of our minds and endeavors of our whole souls, are required unto a useful continuance in our profession and obedience. This God requireth of us, this the nature of the things themselves about which we are conversant deserveth, and necessary it is unto the end which we aim at. If we faint, or grow negligent in our duty, if careless or slothful, we shall never hold out unto the end; or if we do continue in such a formal course as will consist with this sloth, we shall never come to the blessed end which we expect or look for. The oppositions and difficulties which we shall assuredly meet withal, from within and without, will not give way unto faint and languid endeavours. Nor will the holy God prostitute eternal rewards unto those who have no more regard unto them but to give up themselves unto sloth in their pursuit. Our course of obedience is called running in a race, and fighting as in a battle; and those who are on such occasions will never be crowned with victory. Wherefore upon a due compliance with this caution depends our present perseverance and our future salvation. For,

Obs. 1. Spiritual sloth is ruinous of any profession, though otherwise never so hopeful.

The apostle was persuaded of good things, and such as accompany salvation, concerning these Hebrews; but yet he lets them know, that if they intended to enjoy them they must not be slothful. Sloth is a vicious affection, and one of the worst that the mind of man is subject unto; for where it takes place and is prevalent, there is no good principle or habit abiding. There is not any thing, any vice amongst men, that the heathen, who built their directions on the light of nature, and the observation of the ways of men in the world, do more severely give in cautions against. And indeed it were easy to manifest, that nothing more increaseth the degeneracy of mankind than this depraved affection, as being an inlet into all sordid vices, and a perfect obstruction unto all virtuous and laudable enterprises. But what shall he say who comes after the king? Solomon hath so graphically described this affection, with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides, it is spiritual sloth only that we have occasion to speak unto:

1. Spiritual sloth is a habitual indisposition of mind unto spiritual duties in their proper time and season, arising from unbelief and carnal affections, producing a neglect of duties and dangers, remissness, carelessness, or formality in attendance unto them or the performance of them. The beginning of it is prejudicing negligence, and the end of it is ruining security:

(1.) It is in general an indisposition and unreadiness of mind, and so opposed unto the entire principle of our spiritual warfare. Fervency in spirit, alacrity of mind, preparation with the whole armor of God, and therein girding up the loins of our minds, endeavoring to cast off every weight, and the sin that doth so easily beset us, are required to be in us constantly, in the course of our obedience. But this sloth is that which gives us an indisposition of mind, in direct opposition unto them all. So it is described, Pro 26:15. A person under the power of this vicious distemper of mind is indisposed to every duty, which makes them grievous unto him.

(2.) When it comes unto the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual duties. The most healthy and athletic constitution is subject unto the incursion of some distempers. Sometimes bodily infirmities may indispose us, sometimes present temptations may do so. Such was the indisposition which befell the disciples in the mount, Mat 26:40-41; which yet was not without their sin, for which they were reproved by our Savior. But where these things are occasional, when those occasions are endeavored to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual faults where there is not a habitual vice.

(3.) But there is this sloth in a dangerous degree,

[1.] When this is generally the frame of the mind, when it hath such an unreadiness unto holy duties as that it either neglects them or is cold and formal in the performance of them. This was the temper of Laodicea, Rev 3:15. She did enough outwardly to satisfy herself, but insuch a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth.

[2.] When persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this and invitation unto another frame. So the spouse acknowledgeth that it was the voice of her Beloved that knocked, saying, Open to me, my spouse, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night, Son 5:2. Both the voice, and the love, and the long waiting of Christ, were manifest unto her; and yet she complies not with him, but makes her excuses, Son 5:2-3. And the sloth of persons will be reckoned in proportion unto the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful, at as cheap a rate of guilt as others, though it be great in all.

[3.] When persons are as it were glad of such occasions as may justify them and satisfy their minds in the omission of duties or opportunities for them. This casts off the duty prescribed unto us, Heb 12:1; which yet is indispensably necessary unto the attaining of the end of our faith. When men will not only readily embrace occasions offered unto them to divert them from duty, but will be apt to seek out and invent shifts whereby they may, as they suppose, be excused from it; which corrupt nature is exceedingly prone unto, they are under the power of this vicious habit. Especially is this so when men are apt to approve of such reasons to this end, as, being examined by the rules of duty, with the tenders of the love of Christ, are lighter than vanity. So it is added of the slothful person, who hides his hand in his bosom, that he is wiser in his own conceit than seven men that can render a reason, Pro 26:15-16. He pleaseth himself with his foolish pretences for his sloth above all the reasons that can be given him to the contrary. And such is the reason pleaded by the spouse when overtaken with this frame for a season, Son 5:3.

[4.] When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the spouse, in whom we have an instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ unto her in the holy dispensations of his Spirit, Son 4:16; but when he tenders himself unto her desire, she puts off the entertainment of him. So do men pray for grace and mercy sometimes; but when the seasons of the communication of them do come, they are wholly regardless in looking after them. They put off things unto another season, and meet ofttimes with the success mentioned, Son 5:6.

[5.] When, in conflicts about duties, the scale is often turned on the side of the flesh and unbelief. Sometimes it is so when duties are considered as future, and sometimes as present. When duties are considered as future, difficulties and objections against them, as for matter or manner, time or season, or degree, one thing or other, will be suggested by the flesh. Grace in believers will move for an absolute compliance. If the contrary reasons, insinuations, and objections, prevail, the soul consulteth with flesh and blood, and is under the power of spiritual sloth. And so are men, by frivolous pretences and arguings from self and the world, kept off from the most important duties. And sometimes there is a conflict in the entrance of the duties of Gods worship, as praying, hearing the word, and the like. Grace stirs up the soul to diligence, spirituality, and vigor of spirit. The flesh in all things is contrary unto it. Usually to give place unto the flesh, so as to be brought under the power of a cold formality, is an evidence of a prevalent sloth.

2. Although this sloth may have various causes and occasions, yet the principal of them are those which I have mentioned, namely, unbelief and carnal affections:

(1.) Unbelief is the principal cause of it, as faith is of that diligence and watchfulness which are opposed unto it. Yea, by faith alone are we excited unto the acting of all other graces, and the performance of all other duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives unto vigorous obedience. Wherefore all indispositions unto duty arise from unbelief. This weakens the efficacy of every thing that should excite us unto it, and increaseth every difficulty that lies in the way of it. As faith will remove mountains out of our way, or help us to conquer the greatest oppositions, so unbelief will make mountains of mole-hills, it will make every hinderance like an unconquerable difficulty. The soul made slothful by it, cries, There is a lion in the way, a lion in the streets, Pro 26:13. And its whole way is as an hedge of thorns,

Pro 15:19; that is, so grievous and troublesome that he cares not to take one step in it. Hence is the opposition in these words, That ye be not slothful, but followers of them who through faith, etc. If we grow slothful, it is an assured evidence of the decay of faith.

(2.) Carnal affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, every thing in the way of holiness and obedience is difficult and irksome. Strange representations will be made unto the mind of all duties, if not in general, yet in all instances that offer themselves. They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent carnal affection will be heard in the case, and hath something to offer to deter the mind from its duty. And the secret aversation of the flesh from communion with Christ in duties works in all of them. Wherefore, if we see a man slothful, negligent, careless in the duties of religion, we may be sure that one carnal affection or other is powerful in him.

3. As to the general effects of this spiritual sloth, they may be reduced unto these three heads:

(1.) A neglect of known duties, in, matter or manner. Known duties of professors are either public or private; and I call them known, because they are both acknowledged by all so to be, and themselves are under the conviction of their so being. But where this sloth is predominant, clear duties will be debated. What more clear duty than that we should open our hearts unto Christ when he knocketh; or diligently receive those intimations of his love and his mind which he tendereth in his ordinances? Yet this will a soul dispute about and debate on, when it is under the power of sloth, Son 5:2-3. And it doth so actually when it doth not take diligent heed unto the dispensation of the word. Wherefore, omission of duties in their seasons and opportunities, whether public or private, whether of piety or charity, of faith or love, or the performance of them without life and delight, merely to comply with custom, or satisfy convictions, is an evidence of a soul growing up under a sinful sloth unto a ruining security.

(2.) Regardlessness of temptations, and dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference unto all duties of obedience. In watchfulness against them, a conflict with them, and prevalency over them, doth our warfare principally consist. And without a due regard unto them, we can neither preserve the life nor bring forth the fruits of faith. Herein spiritual sloth will make us careless. When men begin to walk as if they had no enemies, as if in their course of life, their converse, their callings and occasions, there were no snares nor temptations, spiritual sloth hath possessed their minds.

(3.) Weariness and heartless despondencies in a time of troubles and difficulties is another effect hereof. And unto these heads may all its particular pernicious effects and consequences be reduced.

And this brief description of spiritual sloth, in its nature, causes, and effects, is a sufficient eviction of our assertion, so that I need to give no further confirmation.

Secondly, In the positive direction given, and the encouragement adjoined, there is an example proposed, and a duty enjoined with respect thereunto. The persons whose example is prescribed are mentioned here only indefinitely, Be followers of them; which in the ensuing verse he brings down to the instance of Abraham. For dealing with them who greatly gloried in having Abraham for their father, no example more pertinent and cogent could be proposed unto them, to let them know that Abraham himself obtained not the promises any other way than what he now proposeth unto them. And as our Savior had told them, that if they would be the children of Abraham they must do the works of Abraham, otherwise their boast of his being their father would stand them in no stead; so our apostle shows them the like necessity of his faith and patience in particular. Besides, he was in the next chapter of necessity to prefer Melchisedec, as a type of Christ, before him and above him; and therefore, as he had in an alike case before dealt with Moses, he would take the advantage hereof, giving him his due commendation, that he might not seem to derogate any thing from him. And this he doth in that instance wherein he came to have his greatest honor, or to become the father of the faithful.

The persons therefore included in the particle , , are the patriarchs of the old testament. It is true, it is so expressed as that those who were at present real, sincere, sound believers, might be intended, or those who had fallen asleep in the faith of the gospel; but as he deals on all occasions, with these Hebrews, with instances and examples out of the Old Testament, as we have seen and considered it at large in the third chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his design unto those under that dispensation. Plainly he designs those whom unto the same purpose he enumerates afterwards in particular, with the instances of their faith, Hebrews 11. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the 11th chapter he says, that all died in faith, and obtained a good report on the account thereof, but received not the promise, verses 13, 39; of those in this place, that through faith and patience they inherited the promises. But it is one thing to receive the promises, and another to inherit the promises. By receiving the promises, Hebrews 11, the apostle respects the actual accomplishment of the great promise concerning the exhibition of Christ in the flesh. This they neither did nor could receive who died before his incarnation. But the inheriting of the promises, here intended, is a real participation of the grace and mercy proposed in them, with eternal glory. This they all received, being saved by faith, even as we, Act 15:10-11; Heb 4:2.

Concerning these persons, he proposeth to them the way that they took, and the end that they attained. The way they took was by faith and patience, or long-suffering.

Some think that here is an , and that a constant, enduring faith is only intended. But their faith, and the constant exercise of it against oppositions, are rather proposed unto them under the name of faith. For that by a distinct grace or duty is intended, is manifest from verse 15, where Abrahams carriage upon his believing and receiving the blessing is expressed by , after he had patiently endured.

What was that faith, or of what kind, which is here ascribed unto the patriarchs, is evident from the context. For it was that faith which had the especial promise of God in Christ for its object; not a general, not a common faith, but that which respected the promise given from the foundation of the world, and expressly renewed unto Abraham. Some amongst us wholly deny this kind of faith, and beyond the belief of the truth or veracity of God in general, will not allow an especial faith with respect unto the covenant and the promise of grace in Christ Jesus; whereas indeed there is no other faith true, useful, saving, and properly so called in the world. It is true, this especial faith in the promise supposeth faith in general with respect unto the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yea, where it is despised. This, therefore, was the faith which was here recommended and proposed unto us, The especial object of it was the Messiah, or Christ himself, as a Savior from sin; with this especial limitation, as to come afterwards. The formal reason of it was the truth of God in his promises, with his unchangeableness and infinite power to give them an accomplishment. And the means of ingenerating this faith in them was the promise itself. By this faith were they justified and saved, Gen 15:6. But it may be inquired how this faith could be proposed unto us for an example, seeing it respected the future exhibition of Christ, and we are to respect him as long since come in the flesh. But this circumstance changeth nothing in the nature of the things themselves; for although, as to the actual exhibition of the Messiah, they looked on it as future, yet as to the benefits of his mediation, they were made present and effectual unto them by the promise. And the faith required of us doth in like manner respect the Lord Christ and the benefits of his mediation; and by his actual exhibition in the flesh is not changed in its nature from what theirs was, though it be exceedingly advantaged as to its light.

The next thing ascribed unto them is . Patience, say we; that is, . But these graces are expressly distinguished, 2Ti 3:10, , , faith, long- suffering, patience. So plainly Col 1:11, , Unto all patience and long-suffering. And in very many places it is recommended as a special grace and duty, 2Co 6:6; Gal 5:22; Eph 4:2; Col 3:12. And it is often also ascribed unto God, Rom 2:4; Rom 9:22; to Christ, 1Ti 1:16. is properly longanimis: or, as James speaks, , Jas 1:19, slow to anger; opposed unto , hasty, soon angry, bitter in spirit. It is a gracious, sedate frame of soul, a tranquillity of mind, on holy, spiritual grounds of faith, not subject to take provocations, not to be wearied with opposition. Wherefore, although the apostle saith in like manner in another place, that we have need of patience, that, after we have done the will of God, we may receive the promise, Heb 10:36; yet the longanimity here intended is distinct from it. For as patience is a gracious, submissive quietness of mind in undergoing present troubles and miseries; so this , or longanimity, forbearance, tolerance, or long-suffering, is a sedate, gracious disposition of mind, able to encounter a series of difficulties and provocations without being exasperated by them so as to desert, or cease from the course wherein we are engaged. So where it is ascribed unto God, it signifies that goodness of his nature, and purpose of his will, that, notwithstanding their manifold provocations, and, as it were, daily new surprisals, yet he will bear with sinners, and not divert from his course of goodness and mercy towards them. And with us it hath a twofold object. For,

1. In the course of our faith and profession we shall meet with many difficulties and oppositions, with many scandals and offenses. These men are apt to take distaste at, to dislike, and so to be provoked as to leave the way wherein they meet with them. Upon various surprising occasions, they fret themselves to do evil, Psa 37:8. So David was , very short-spirited, when, upon the breach that God righteously made on Uzza, it is said that the thing which God had done displeased David. But this is that grace whereby the soul (if a believer is kept from taking offense, or admitting sinful provocations from cross accidents, oppositions, injuries, scandals, disappointments. So is the duty of it prescribed unto us in particular with respect unto one another, Eph 4:2. Besides,

2. There are sundry things in the promises of God whereof believers earnestly desire, if it were possible, a present accomplishment, or a greater degree of evidence in their accomplishment, or a greater speed towards it. Such are the full subduing of their corruptions, success against or freedom from temptations, deliverance of the church from troubles, and the like. Now, when these things are delayed, when the heart is ready to be made sick by the deferring of its hopes, the soul is apt to despond, to give over its expectations; and if it do so, it will quickly also forsake its duties. The grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season, that preserves us from fainting and sinful despondencies, is this , this long-suffering or forbearance.

These were the ways whereby they came to inherit the promises. The heathen of old fancied that their heroes, or patriarchs, by great, and, as they were called, heroic actions, by valor, courage, the slaughter and conquest of their enemies, usually attended with pride, cruelty, and oppression, made their way into heaven. The way of Gods heroes, of the patriarchs of his church and people, unto their rest and glory, unto the enjoyment of the divine promises, was by faith, patience, long-suffering, humility, enduring persecution, self-denial, and the spiritual virtues generally reckoned in the world unto pusillanimity, and so despised. So contrary are the judgments and ways of God and men even about what is good and praiseworthy. Observe, as we pass on, that,

Obs. 2. Faith and patient long-suffering are the only way whereby professors of the gospel may attain rest with God in the accomplishment of the promises. It is a sad consideration, which way and by what means some men think to come to heaven, or carry themselves as if they did so. They are but few who think so much as a naked profession of these things to be necessary thereunto; but living avowedly in all sorts of sins, they yet suppose they shall inherit the promises of God! But this was not the way of the holy men of old, whose example is proposed to us. Some think faith at least to be necessary hereunto; but by faith they understand little more than that they profess the true religion, about which there are so many contests in the world.

This was not the faith of Abraham; that is, this alone was not so. Wherein it consisted, and how it was acted, we shall have occasion afterwards to declare. But what do men think of the long-suffering before described? Their relief against it, is to trust in such a faith as stands in no need of it. For that common faith which most men content themselves withal, seldom or never puts them upon the exercise of patient long-suffering. It is against the actings of a lively faith that those oppositions arise which the exercise of that other grace is needful to conflict withal. And I shall give some few instances of it, wherein the necessity of it will be made to appear; for if I should handle it at large, all the difficulties that lie in the way of our profession would fall under consideration. Of faith we shall treat afterwards. And,

1. It is necessary with respect unto those reproaches which the profession of a saving faith will expose men unto. It hath done so always, and will do so whilst this world continues. And they are usually cast on believers in so great variety, on all sorts of occasions, as that it would be a long work to call over the principal of them; for they are the chief effects of the endeavors of Satan as he is the accuser of the brethren. I shall instance only in those of one kind; and they are those which, on their straits, difficulties, and temptations, the world reflects upon, as if their profession of faith in God were vain, false, and hypocritical. When men said unto David, Where is now thy God? or What is become of thy religion and profession, thy pretended trust in God?he says it was as a killing sword in his bones; it pierced deep, and pained greatly, Psa 42:10. And it is spoken in the person of our Savior, Reproach hath broken my heart, and I am full of heaviness, Psa 69:20. And this was the reproach that was cast upon him on the cross, as the next words manifest, They gave me gall for my meat; and in my thirst they gave me vinegar to drink, verse 21. And this reproach was that which we instance in, They shook the head at him, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighteth in him, Psa 22:7-8; Mat 27:43. And what befell the Lord Christ on the cross, teacheth the church what it is to expect under it. In this condition patient long- suffering is our only relief. If that be not in exercise, we shall either faint and despond, or fret ourselves to do evil, or say in our hearts, We will do unto others what they have done unto us.But hereby is the soul delivered. It is not made stupid and senseless of the sharpness and evil of them. David was not so, nor was Christ himself; nor is it the will of God that we should put them off with a careless regardlessness. The glory and honor of God and the gospel are so far concerned in them, and God so designs them for the exercise of our faith, as that they are not to be despised. But it will give a quietness and evenness of spirit under them, so that no duty shall be obstructed, nor that satisfaction. which we have in the ways of God be any way impeded. And in this case this patient long- suffering worketh three ways:

(1.) By committing our whole cause to God; as it did in Christ, 1Pe 2:23.

(2.) By patient waiting for the pleading of our cause, under a sense of our own sin, and an acknowledgment of the righteousness of God, Mic 7:9-10.

(3.) By supporting the soul with a testimony of its own sincerity, 1Co 4:3-4.

2. With respect unto violence and persecutions. These also, that faith which tends to the enjoyment of the promises will expose men unto. And they prove great trials, sometimes from their violence, and sometimes from their continuance. Some come with the fury of a storm, as if they would bear down all before them; such were the primitive persecutions, and that at this day in many places under the papal power. Others, by their long duration in wasting, vexing, consuming troubles, are designed gradually to wear out the saints of the Most High, Dan 7:25. And what; havoc hath been made in all ages by them, of the one sort and of the other, is known unto all. The number of apostates in such seasons hath for the most part exceeded that of martyrs. And many have insensibly withered and grown utterly weary under troubles of a long duration, when they could apprehend no end of them. Here we have need of patient long-suffering, if we intend to inherit the promises. This is that grace which calmeth and supporteth the soul under all these pressures:

(1.) By keeping and preserving it from darkening, disturbing affections and passions of anger, worldly sorrow, carnal fear, and the inordinate love of present things. Hereby in patience we possess our souls, Luk 21:19; which if disorderly affections do as it were once carry out of our power, and possess the conduct of them, we shall quickly be at a loss in our profession.

(2.) By enabling us to take a sedate prospect of eternal things, of the good things promised, and their glorious excellency in comparison unto what here we suffer in, 2Co 4:16-18.

(3.) By preserving of us from all irregular ways and attempts for deliverance. For without this grace we shall choose either not to suffer, and so disinherit ourselves of the promises; or shall not suffer in a due manner, unto the glory of God or our own advantage; or shall turn aside unto unlawful reliefs.

3. It is necessary with respect unto our waiting for the accomplishment of many great promises concerning the kingdom of Christ and interest of the gospel in this world. That there are such promises on record in the Scripture, and as yet unfulfilled, is, I suppose, generally granted. However, I speak of them who are satisfied in their minds beyond all hesitation that such there are; and of such as lived before the accomplishment of some of them, who are proposed for our example. For so did the fathers under the old testament, who lived before the coming of Christ in the flesh. In these promises and their accomplishment believers find themselves greatly concerned; and those who are not so, do disavow an interest in the spiritual body of Christ and his glory in the world. Now, because their accomplishment is deferred beyond the desires and expectations of men, as was of old the promise of the coming of Christ, many temptations do ensue thereon. And not a few have there been on the one hand, who have, in sad instances, made haste and antedated the accomplishment in unwarrantable practices; pretending unto faith, they have renounced patient long- suffering. And not fewer have cast away all expectation of them on the other hand, as though they would never be fulfilled. Herein, therefore, we have also need of patient long-suffering. Without it we shall fall into one of the extremes mentioned, both of which are attended with dangers ruinous unto profession. See Hab 2:1-4. With respect unto these things, the days of the gospel are the time of the kingdom and patience of Jesus Christ, Rev 1:9. He hath begun to set up his kingdom; and it shall never be prevailed against, Dan 7:27. But yet many things that belong thereunto, especially unto its tranquillity and extent, are as yet unfulfilled; and whilst they are so, many outrages are committed in the world against his rule and interest. Wherefore it is at present the time of his patience as well as of his reign. And therefore are we required to keep the word of his patience Rev 3:10; or to abide in the faith of those things concerning which he exerciseth patience in the world. So is it said with respect unto the judgments which God in his own time will execute on the antichristian, persecuting world,

He that leadeth into captivity shall go into captivity; he that killeth with the sword must be killed with the sword. Here is the patience and faith of the saints, Rev 13:10.

While these things are accomplishing, and until they are accomplished, during that large season until their end be, the saints must exercise patient long-suffering, added unto faith in the promises, or they will not see the end of them. And this patient long-suffering with respect unto the accomplishment of these promises produceth these four effects:

(1.) A quiet resignation of all times and seasons unto the sovereignty of God. The soul possessed of it quiets itself with this, It is not for me to know the times and seasons, which God hath put in his own hand, Deu 29:29.

(2.) A due valuation of present enjoyments; which is especially required, since the coming of Christ in the flesh.

(3.) A ready application of mind unto present duties, Joh 21:22.

(4.) Waiting in prayer for what we have not yet received.

4. It is necessary also with respect unto our own personal obedience and all the principal concerns of it. There are three things which believers principally aim at in the course of their obedience:

(1.) That their corruptions may be thoroughly subdued.

(2.) That their graces may be quickened and strengthened unto all fruitfulness.

(3.) That, temptations being removed, their spiritual consolations may abound. These are the things which they are continually pressing after, longing for, and endeavoring. And sometimes in some, if not all of them, they seem to have made so great a progress as to be ready for an entrance into perfect rest. But yet again they find new storms arise; corruptions grow strong, and grace is under decays; temptations abound, and consolations are far away. Yea, and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities, and ofttimes makes them ready to faint. Unless this patient long-suffering accompany us in our whole course, we shall not finish it with glory to God, or comfort to our own souls.

But it may be inquired, on what grounds and for what reasons the apostle doth propose unto these Hebrews the example of their predecessors in this matter. Wherefore he doth it, or he might do it, for these ends: that they might know that he exhorted them,

1. Unto nothing but what was found in them who went before them, whom they so loved and admired; and this he afterwards, unto the same end, confirms with many instances:

2. Unto nothing but what was needful unto all who were to inherit the promises; for if these things were required of their progenitors, persons so high in the love and favor of God, unto that end, how could they imagine that they might be dispensed withal as to their observance?

3. Unto nothing but what was practicable, which others had done, and was therefore possible, yea easy for them, through the grace of Christ, to comply withal.

Thirdly, The apostle, for their encouragement unto the duties mentioned, expresseth the end which those others attained in the practice of them. Who inherit the promises. He speaks in the present tense, but principally intends those who lived before, as we have declared. And the apostle here expresseth the way whereby, in the use of the means, we come to the enjoyment of the promises. And this is by inheritance. We neither merit it nor purchase it, but inherit it. And how come we to inherit it? By the same way as any other comes to an inheritance, namely, by being the true heirs unto it. And how do we become heirs of this inheritance? Merely by Gods gratuitous adoption; so our apostle declareth fully this whole matter, Rom 8:15-17,

Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God. And if children, then heirs; heirs of God, and joint heirs with Christ.

God, by free and gratuitous adoption, makes us his children. All Gods children are heirs; he hath an inheritance for them all. This inheritance is promised unto them; and therefore their enjoyment of it is called inheriting of the promises. Wherefore the grace of adoption is the foundation, cause, and way of our receiving promised grace and glory. And with respect hereunto it is that God is said not to be unrighteous in our reward, verse 10. For having freely adopted us, and made us heirs, it belongs unto his faithfulness and righteousness to preserve us unto our inheritance. Only we are such heirs as have means assigned unto us for the attaining of our inheritance, which it is our duty to apply ourselves unto.

They inherited , the promises. Cameron and Grotius on this text observe, that where the fathers under the old testament are spoken of in this matter, there the promises are mentioned; but where believers under the new testament are spoken of, there it is called the promise, in the singular number. I shall not give their reasons why it is so, because they are certainly mistaken in their observation: for both is the promise on the one hand mentioned with respect unto them, as Heb 11:39; and the promises frequently with respect unto us, 2Co 7:1;2Pe 1:4. Wherefore these expressions are used promiscuously, as is evident by our apostle, Heb 11:13; Heb 11:39. Because they all sprang from one original promise, and all centred in Him in whom and by whom they were to be accomplished and made effectual, being all yea and amen in him; and because that one which concerned his person and mediation did virtually include all the rest, they are all of them frequently intended and included under the name of the promise, in the singular number. But. because God was pleased to let out, as it were, sundry rivulets of grace and bounty, originally stored in the first great promise, by several particular grants and instances, partly for the representation of that fullness of grace which he intended to exhibit thereby, partly for the encouragement of our faith, and its direction in the application of the grace promised, on various particular occasions; and because he was pleased frequently to renew the same great original promise, as to Abraham and David; there are many of them, and they are called the promises: and, by reason of their union in the same covenant, whoever is really interested in any one of them, is so in all.

By the promises here, the things promised are intended. To inherit the promises, is to be made partaker of the things promised. And the matter of these promises, was all grace and glory. That which is here especially regarded, is their full complement in everlasting glorious rest with God by Christ. This is proposed unto the Hebrews; and they are encouraged to expect it by the examples of those who went before them in faith and patience. Wherefore he requires,

Lastly, That they should be , imitatores eorum. Imitators is not often used in our language; and when it is, it rather signifies mimics, or contains some reflection of blame or weakness, than what it is here applied unto. Wherefore we render it followers; that is, in doing what they did, treading and walking in their steps, as our apostle expresseth it, Rom 4:12; as we are to follow the steps of Christ, 1Pe 2:21. It is to think we hear them saying unto us what Abimelech said to his soldiers, Jdg 9:48, What you have seen us do, make haste and do as we have done.

Obs. 3. All believers, all the children of God, have a right unto an inheritance. How they came by this right was before declared. It is by that adoption whereby they are made children of God; and all Gods children are heirs, as the apostle affirms. And this inheritance is the best and the greatest, on the account of security and value.

1. Let an inheritance be never so excellent and valuable, yet if it be not secure, if a mans title unto it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all earthly rights and titles are obnoxious unto, it takes off the worth of it. But this inheritance is conveyed, settled, and secured, by the promise, covenant, and oath of God, 2Sa 23:5; Rom 4:16. These secure this inheritance from all possibility of our being defeated of it.

2. The value of it is inexpressible. It is a kingdom, Mat 25:34; Jas 2:5; salvation, Heb 1:14; the grace of life, 1Pe 3:7; eternal life, Tit 3:7; God himself, who hath promised to be our reward, Rom 8:17.

Obs. 4. The providing of examples for us in the Scripture, which we ought to imitate and follow, is an effectual way of teaching, and a great fruit of the care and kindness of God towards us.

The use of examples to be avoided in sin and punishment, the apostle declared and insisted on in the third chapter; which we have also improved as we are able. Here he proposeth those which we are to comply with and conform ourselves unto; which afterwards, Hebrews 11, he further presseth in very many particular instances. And as there is a great efficacy in examples in general, which hath been spoken unto on Hebrews 3, so there are many advantages in those which are proposed unto our imitation in the wisdom of the Holy Spirit. For,

1. The things and duties which we are exhorted unto are represented unto us as possible, and that on terms not uneasy or grievous. Considering all the difficulties and oppositions, from within and without, that we have to conflict withal, we may be ready to think it impossible that we should successfully go through with them, and come off safely at the last. To obviate this despondency is the design of the apostle in that long series of examples which he gives us Hebrews 11; for he undeniably demonstrates, by instances of all sorts, that faith will infallibly carry men through the greatest difficulties they can possibly meet with in the profession and obedience of it. There is no more required of us than such and such persons, by the testimony of God himself, have successfully passed through. And if we follow them not, it is nothing but spiritual sloth, or the love of the world and sin, that retards us.

2. Great examples do naturally stir up and animate the minds of men, who have any thing of the same spirit with them by whom they were performed, to do like them, yea, to outdo them if it be possible. So Themistocles said that Miltiadesvictory against the Persians would not let him sleep. Being a person of the same kind of courage with him, it stirred him up, in a noble emulation, to equal him in a hazardous and successful defense of his country. But then it is required, that there be the same spirit in us as was in them whose examples are proposed unto us. Let the examples of persons valiant and heroical, in their great and noble actions, be set before men of a weak and pusillammous nature or temper, and you will amaze or affright, but not at all encourage them. Now the spirit and principle wherewith the worthies of God whose example is set before us were acted withal, was that of faith. In vain should we encourage any one unto a following of imitation of them, who hath not the same spirit and principle. This the apostle requireth hereunto, 2Co 4:13 :

We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

Had we not the same spirit of faith with them, we could not do as they did.And we may take a trial hereby whether our faith be genuine or no. For if their examples move us not, excite us not unto the like duties of obedience with them, it is an evidence that we have not the same spirit of faith with them; as the courage of a valiant man is inflamed by a noble example, when a coward shrinks back and trembles at it. On this supposition there is great force in that direction, Jas 5:10 :

Take, my brethren, the prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

Let a minister of the gospel who is made partaker in his measure of the same spirit, consider how Elijah, Jeremiah, Peter, Paul, and the rest of those holy souls who spake in the name of the Lord, carried themselves under their afflictions and trials; and it will inflame his heart to engage cheerfully in the like conflicts.

3. These examples are so represented unto us, as plainly to discover and point out where our dangers lie on the one hand, and where our assistance and relief lie on the other. These two, rightly considered and understood in all our duties, will give us the best directions we can possibly receive. When we know our dangers and our reliefs aright, we are half way through our difficulties. When these are out of mind, when we know them not, on every occasion we fall under surprisals and troubles. Now, in the examples proposed unto us there is withal, through the wisdom and care of the Spirit of God, represented unto us the temptations which befell those who are so our patterns, the occasions of them, their advantages, power, or prevalency; wherein they missed it, or failed, exposing themselves unto the power of their spiritual enemies: and on the other hand, what course they took for relief, what application they made unto God in their difficulties and distresses, and wherein alone they reposed their confidence of success. These things might be confirmed by manifold instances.

4. There is in them also made known what interveniencies and disturbances in our course of obedience may befall us; which yet ought not to make us utterly despond, and give over our profession as fruitless and hopeless. I confess, great wisdom and caution are to be used in the consideration of the sins and falls of the saints under the old testament, that they be no way abused to give countenance unto sin, either before or after its commission. We know not their circumstances, their light, their grace, their temptations, their repentance, nor what was the indulgence of God towards sinners, before the fullness of the dispensation of grace came by Jesus Christ. But this is certain, in general, that if every great sin or fall, when any is overtaken therein by the overpowering of temptations, were absolutely inconsistent with that course of obedience which leads unto the inheritance of the promises, the Holy Ghost would not, without any particular exception as to their persons, have recorded such things in the lives of them whom he proposeth for our example.

5. The certain end of a course of holy obedience is in them proposed unto us. All those holy souls that are now at rest with God in glory, as having inherited the promises, were some time as we are, conflicting with corruptions and temptations, undergoing reproaches and persecutions, laboring in duties and a constant course of obedience unto God. If, therefore, we follow them in their work, we shall not fail to partake with them in their reward.

Fuente: An Exposition of the Epistle to the Hebrews

ye: Heb 5:11,*Gr: Pro 12:24, Pro 13:4, Pro 15:19, Pro 18:9, Pro 24:30-34, Mat 25:26, Rom 12:11, 2Pe 1:10

but: Heb 12:1, Heb 13:7, Son 1:8, Jer 6:16, Rom 4:12, Jam 5:10, Jam 5:11, 1Pe 3:5, 1Pe 3:6

faith: Heb 6:15, Heb 10:36, Heb 11:8-16, Luk 8:15, Rom 2:7, Rom 8:25, Rom 8:26, 1Th 1:3, Rev 13:10, Rev 14:12

inherit: Heb 1:14, Heb 10:36, Heb 11:9, Heb 11:17, Heb 11:33, Mat 22:32, Luk 16:22, Luk 20:37, Luk 20:38, 1Jo 2:25, Rev 14:13

Reciprocal: Jos 7:3 – about two Jos 22:5 – take Jdg 18:9 – be not Pro 2:20 – General Pro 6:6 – thou Pro 10:4 – becometh Pro 10:26 – so Pro 14:21 – he that hath Pro 26:14 – General Mat 20:3 – standing Mat 20:6 – Why Mat 25:18 – and hid Act 13:43 – persuaded Rom 12:12 – patient 1Co 11:1 – Be ye 2Co 1:20 – all Gal 3:18 – but 2Th 2:16 – good Heb 6:17 – the heirs Heb 13:22 – suffer 1Pe 1:5 – through 2Pe 1:6 – patience 2Pe 1:8 – barren 3Jo 1:11 – follow Rev 2:3 – hast patience

Fuente: The Treasury of Scripture Knowledge

Heb 6:12. To be slothful means to be sluggish or indolent. A follower is an imitator, but a person cannot, imitate those who are patient (persistent) if he is indolent.

Fuente: Combined Bible Commentary

Heb 6:12. In this hope ye need to persevere, that ye become not slothful, but imitators (a favourite Pauline word, see 1Th 1:6, etc.) of those who through faith and patience (generally long-suffering) inherit the promises. Become not slothful, a more delicate and hopeful way of expressing the exhortation than be. The same word (slothful) is used in Heb 5:11, and the writer affirms that they had become so. But there the reference is to hearing, and is the opposite of vigorous thought and knowledge; here the reference is to Christian practice, and is the opposite of a diligent, earnest life. The sluggishness had already invaded the outer sensethe mental faculty; the writers hope is that it may not reach the inner spiritual nature.

But rather imitators. The Greek word has a nobler meaning than this English equivalent. Scholars, it was said of old, should not only learn from their master, they should imitate (or, as we say, should copy) them. Copy itself is also misleading. Both words indicate too much a servile superficial reproduction of the original, and hence the followers of the Authorised Version is not unlikely to retain its place with imitators in the margin. Patience or lone-suffering is the mental state that bears long with the trials of the Christian life, and with the delays of the fulfilment of the Divine promise, with cheerful courage and without despondency or dejection. We believe what is promised, we patiently wait and endure, and in the end we shall come into the full enjoyment of the blessings themselves.

Of them that inherit the promises. What is it, then, they inherit, and who are they? A needless difficulty has been created by the statement of chap. Heb 11:39, that the Patriarchs did not obtain the promises, i.e the blessings promised, and hence it is concluded either that what they inherited was simply a promise, not the blessing promised (Bleek), or that the words here used cannot refer to Abraham or to the spiritual blessings of the Gospel (Alford). But the argument is clear enough. Our fathers and others of later times walked by faith; they were stedfast amid the trials to which they were exposed; but they inherit the promised blessings, some in the fulness of Gods grace on earth, and others in heaven. The specific instance quoted, that of Abraham, had a double fulfilmentthe promise of a large seed, though long delayed, began to be fulfilled in his lifetime, and under the old economy (Deu 1:10); its complete fulfilment belongs, of course, to the Gospel, and Abraham sees and enjoys it now, as he saw and enjoyed it even when the Epistle was written.

Fuente: A Popular Commentary on the New Testament

Our apostle, having exhorted the Hebrews to great diligence in good works in the former verse, in this verse endeavours to excite and provoke them to it by the examples of deceased saints, who are now reaping the reward of their former pains, and inheriting the promises.

Here note, 1. A cautionary direction given, that ye be not slothful, either timorous and faint-hearted, or remiss and negligent. God having engaged so firmly on his part, to let nothing he wanting which is requisite to enable us to persevere; if we miss of the promise, that is, of heaven, the good promise, we must thank our own sloth for it.

Note, 2. The great duty exhorted to, and that is, to be followers of the saints: be followers of them; that is, vigorously and constantly imitate them in their graces and gracious conversations. The graces of the saints (whether living or dead) are patterns presented to our imitation.

Note, 3. The particular and special graces in the saints which we are to imitate and follow, namely, their faith and patience: their faith, that is, their firm trust in God, and belief of his promises, relying on his word under all trials: and their patience, that is, their perseverance in well doing, and patient expectation under all delays, and constant adherence to him under all difficulties.

Learn hence, 1. That heaven is not ours by purchase, but by promise.

2. That heaven is a promised inheritance, which saints, by faith and patience, have possessed.

3. That by being followers of them in their faith and patience, he may also come with them to inherit the promises.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 6:12. That ye be not slothful , careless and negligent, or dull, sluggish, and indolent, namely, in the use of the means of grace, or in those works of piety and virtue which are the proper fruits of faith and love; but followers , imitators; of them who through faith In God, and in the truths and promises of his holy word; and patience Or, long-suffering, as rather signifies, enduring long in the constant exercise of faith, hope, and love, notwithstanding any or all opposition, and the bearing all trials and troubles, of whatever kind, with composure of mind and resignation to the divine will; inherit the promises Dr. Whitby would render it, inherited the promises, supposing that the expression refers to the promises made to Abraham and the other patriarchs respecting the multiplication of their seed, their being put in possession of Canaan, and the various other promises made to them, the accomplishment of which they afterward received. But the participle, , being in the present tense, will hardly bear to be so rendered, signifying literally, are inheriting, namely, the promises. Pierce and Macknight, therefore, understand it of the believing Gentiles, who at the time when the apostle wrote were inheriting those promises made to Abraham concerning all nations of the earth being blessed in him and his seed. But, as Dr. Doddridge observes, if this were intended as a hint to stir up the Jews to emulation, as is supposed, it was indeed a very obscure one; for, comparatively, it is a low sense in which Christians, in this imperfect state, can be said to inherit the promises. It seems rather to refer to all good men, who were departed out of our world, whether in former or latter days, and under whatever dispensation they died. Taking it in this view, it is a conclusive argument against the souls continuing in a state of sleep during the intermediate period between death and the resurrection. This certainly seems the most natural interpretation of the verse, namely, that the apostle meant to lead his readers to meditate on the happiness of Abraham, Moses, Joshua, Job, and all those who had on earth lived by faith in the promises of God, especially the great promise of a Saviour, and eternal salvation by him; and had patiently waited, laboured, and suffered in the obedience of faith; and in consequence were at the time, when the apostle wrote this, inheriting the promises of God, of eternal blessings, through Christ, to all believers. Scott.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6:12 {6} That ye be not slothful, but followers of them who through faith and patience inherit the promises.

(6) He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.

Fuente: Geneva Bible Notes

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