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

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

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

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

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

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

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

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

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

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

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

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

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

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

Verse 10. - For God is not unrighteous to forget your work and the love (τοῦ κόπου in the Textus Receptus is ill supported, having, perhaps, been interpolated kern 1 Thessalonians 1:3) which ye showed towards his Name, in that ye ministered to the saints, and do minister. It appears that the Hebrew Christians had formerly (some especial occasion being probably referred to) been active in their charity towards fellow-Christians in distress, and that such charity had not ceased. On this is grounded the persuasion that they will be kept steadfast in the faith. Those who had so shown their faith by their works would surely not be allowed to lose it. The very idea of the Divine justice implies that the use of grace, thus evidenced, will be rewarded by continuance of grace. Cf. Philippians 1:6, "Being confident of this very thing, that he which hath begun a good work in you will perfect it (ἐπιτελέσει) until the day of Jesus Christ; "where also there is reference to deeds of charity, shown in the case of the Philippians by their sympathy with the apostle in his bonds, which charity he prays may "abound yet more and more in knowledge and in all discernment." No difficulty need be felt in this reference to God's justice, as though it involved the doctrine of human merit, de congruo or de condigno, claiming reward as of debt. The simple and obvious view, that God, in virtue of his justice, will be most gracious to those who have used his grace, by no means contravenes the doctrine of all grace being the free gift of his bounty (cf. 1 John 1:9; Romans 2:6, etc.). Observe, too, as bearing on the idea of this passage, how the will to do the will of God is said by our Lord to be followed by knowledge of the doctrine (John 7:17), and how works of charity are the very tests of the final judgment (Matthew 25:31, etc.). Hebrews 6:10He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.

Your work and labor of love (τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης)

Omit labor. The A.V. follows T.R. τοῦ κόπου. Rend. your work and the love which ye shewed, etc.

Which ye have shewed toward his name (ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ)

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

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