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Commentary on Hebrews 6 verses 9–20
The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.
I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.
II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.
III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.
IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.
1.They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.
2.The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.
3.The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,
(1.)Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.
(2.)What God's design towards them is, in giving them such securities - that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.
(3.)What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor - hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.
“We,” according to the good apostle, “wait for the hope of righteousness, for in Christ neither circumcision nor uncircumcision is of any avail, but faith working through love.” “We desire each one of you to show the same earnestness in realizing the full assurance of hope,” and so on to, “having become a high priest forever, after the order of Melchizedek.” Wisdom, full of every virtue, uses similar words to Paul’s: “Anyone who listens to me will live safely, trusting in hope.” The establishment of hope and hope itself are spoken of interchangeably. That is why he has done admirably to add the word trusting to “will live safely.” He is showing that the sort of person who has hold of the hope he hoped for is at peace. This is why he adds, “And he will be tranquil, without fear, free from all evil.” The apostle speaks openly in the first letter to the Corinthians when he says expressly, “Be imitators of me, as I am of Christ,” to bring this about. If you imitate me and I imitate Christ, then you are imitating Christ as he is representing God. So he establishes a target for faith in “the likeness to God so far as possible in justice and holiness combined with practical wisdom,” and the goal in the actualization of the promise on the basis of faith.
"For God" (he says) "is not unrighteous to forget your love" and the zeal "which ye have showed toward His Name, in that ye have ministered unto the saints, and do minister." He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, "and not only so, but they gave themselves also to the Lord and to us." (2 Cor. viii. 5.)
"Which" (he says) "ye have showed toward His Name, in that ye have ministered to the saints, and do minister." See how again he soothes them, by adding "and do minister." Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. "Which ye have showed" (he says); and he said not "unto the saints," but "towards God," for this is "toward His Name." It is for His Name's sake (he means) that ye have done all. He therefore who has the enjoyment from you of so great zeal and love, will never despise you nor forget you.
"For God is not unrighteous to forget your work, and the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, "Ye did run well" (Gal. v. 7): and again, "Have ye suffered so many things in vain? if it be yet in vain." (Gal. iii. 4.)
And as in this place he puts the praise with the reproof, saying, "When for the time ye ought to be teachers" (c. v. 12), so also there, "I marvel that ye are so soon removed." (Gal. i. 6.) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but "we are persuaded better things of you," even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is "rejected and nigh unto a curse," and that it "shall be for burning," he says, we do not by any means speak this of you. "For God is not unrighteous to forget your work, and love."
Having sufficiently struck them by calling them sluggish, and saying other things, he now comforts them; therefore he did not say, "I think," but "I am convinced."
"and things pertaining to salvation." Being near.
"even though we speak in this way." He says, I know that you will not produce thorns and thistles, but I strike only with words, so that I may make you stronger.
"For God is not unjust." Therefore, we are convinced of the good things concerning you, knowing that God is not unjust. If He is not unjust, He will not forget your good work and the love which you have shown in His name, having endured all for Him. So do not lose heart, but always hope for better things; for God is always righteous. Therefore, I have not spoken about you in a discouraging way; for I know that you are not worthy of curses.
“in serving the saints.”Greatly testifies to them, not only by works, but also by works done with eagerness; for serving is a sign of eagerness. To the saints, that is, to the faithful. For every believer is holy, even if he is of the world [κοσμικὸς]. But see how he ministers to them. For he did not say, having served, and stood; but added, and serving; that is, continuing to do the same.
This love that you continue to show, he says, "we desire [Επιθυμοῦμεν]." He did not say, "We want [βουλόμεθα]," but rather, it was more affectionate, "We desire," he says.
"to show the same diligence." Then someone might say, "If you are convinced about the better things concerning us, and you know our works and our ministry to the saints, why then were you afraid to call us sluggish, and remembering the thorns? Why? Because “we desire each one of you," he says, "to show the same diligence to the full assurance of hope until the end”, that is, to be steadfast in your faith in Christ and the hope that comes from it. And he did not say, We wish; which would have been a teaching authority; but, we desire; which is of paternal affection. For this is not something we wish in words only, but our soul burns for you. For such a thing is meant by the phrase, we desire.
"that you may not be sluggish." And this is also for their healing; for it leads them to the future time.And although he said above, "You have become sluggish," (Heb. 5:11) he then said to their listening ears, "but now, all of you have become sluggish."
"imitators of those who through faith and patience inherit the promises." Then he lists those who inherited the promises through faith, such as Abraham. What is meant by "through patience"? That is, through endurance. For he endured the promise being set forth for so many years, and still remained believing. For if the gift were to follow immediately upon the promise of God, there would no longer be any need for faith or endurance on the part of the one receiving the promise, since God would be completely truthful. But if, having promised, he is delayed, and the one receiving the promise patiently waits for the delay, then he believes purely, then he endures with self-control.
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SUMMARY
Offers profound assurance to believers, affirming God's unwavering righteousness and faithfulness to acknowledge and reward the sincere efforts and sacrificial love demonstrated by His people. It specifically highlights their diligent service and benevolent actions directed towards His name, practically expressed through their consistent ministry to fellow saints within the Christian community, assuring them that such devotion is neither overlooked nor forgotten by the just and loving God.
CONTEXT
Literary Context: This verse serves as a pivotal transition within the Epistle to the Hebrews. Immediately preceding it, the author delivers a stern warning against apostasy and spiritual stagnation, describing the dire consequences for those who "fall away" after having tasted the blessings of salvation, likening them to ground that produces thorns and thistles and is "nigh unto cursing" Hebrews 6:4-8. However, in Hebrews 6:9, the author shifts tone, expressing a confident hope that his readers, despite the warning, possess "better things, and things that accompany salvation." Hebrews 6:10 then provides the theological basis for this confident expectation, asserting God's righteous character as a guarantee that their past and ongoing faithful service will not be forgotten. It contrasts their fruitful "work and labour of love" with the unfruitful ground previously described, thereby encouraging perseverance and reminding them that their efforts are seen and valued by God.
Historical & Cultural Context: The audience of the Epistle to the Hebrews was primarily Jewish Christians facing intense persecution and social ostracism for their faith. Many were tempted to revert to Judaism, which offered a sense of security and familiarity, or to simply grow apathetic in their commitment. This context explains the author's frequent warnings against drifting away and his strong exhortations to persevere. The "saints" referred to in the verse would have been fellow believers, likely struggling with similar pressures, perhaps even facing economic hardship or imprisonment. Ministering to them ("diakonéō") would have involved practical support, hospitality, and compassionate care, which was a vital expression of Christian fellowship in the early church, often requiring personal sacrifice. The emphasis on "his name" (God's name) reflects a deeply rooted Old Testament concept where the name represents the very character and presence of God.
Key Themes: Hebrews 6:10 powerfully contributes to several overarching themes in the book. Firstly, it underscores God's unwavering faithfulness and justice, a foundational attribute that assures believers their efforts are not in vain, contrasting with the unrighteousness of humans. Secondly, it highlights the importance of perseverance in faith and good works, especially in the face of trials, echoing the call to "run with endurance the race that is set before us" found later in Hebrews 12:1. Thirdly, the verse emphasizes practical Christian love and service as tangible evidence of genuine faith, connecting faith not merely to belief but to active expression, particularly in the context of community care. This aligns with the book's broader call to mature in faith, moving beyond elementary teachings to a robust and active demonstration of commitment, as discussed in Hebrews 5:11-14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author employs several literary devices to convey his message with clarity and emphasis. The phrase "God is not unrighteous" is a powerful example of Litotes, a rhetorical device that affirms a point by negating its opposite. Instead of simply stating "God is righteous," the double negative intensifies the assertion, making it a stronger, more emphatic declaration of God's perfect justice and integrity. This also subtly contrasts with the potential for human unrighteousness or forgetfulness. The concept of "his name" is a form of Metonymy, where "name" stands for the entire person, character, and reputation of God. It signifies that their work and love were not merely directed to a concept but to the very essence of God's being. Furthermore, there is an implicit Contrast with the preceding verses Hebrews 6:7-8, where unfruitful ground is cursed. Here, the "work and labour of love" represents fruitful ground, assuring the readers that their positive actions will be remembered and rewarded, not forgotten or condemned. The entire verse functions as a powerful Assurance and Encouragement, designed to bolster the readers' confidence and motivate their continued perseverance in faith and service.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 6:10 articulates a profound truth about the character of God and the nature of genuine faith. It underscores the theological principle that God is not indifferent to the actions of His people; rather, His inherent righteousness ensures that every act of love and service, especially that rendered to fellow believers, is seen, remembered, and valued by Him. This is not a transactional relationship where good works earn salvation, but rather a testament to the fruit of a transformed life, where love for God naturally overflows into love for His people. It provides a divine perspective on human effort, shifting the focus from seeking earthly recognition to finding assurance in divine acknowledgement, thereby encouraging steadfastness even when service feels unnoticed or difficult.
REFLECTION AND APPLICATION
Hebrews 6:10 offers immense comfort and motivation for every believer. In a world that often measures worth by visible success or immediate returns, this verse reminds us that our true value and the significance of our efforts are ultimately determined by God's righteous gaze. It challenges us to examine the motive behind our service: is it truly "labour of love" shown "toward his name," or is it for human applause or personal gain? When we feel weary or unnoticed in our ministry to others, this verse serves as a powerful anchor, assuring us that every seemingly small act of kindness, every sacrifice made, and every moment of care given to a fellow saint is not only seen by God but is also remembered by His perfect justice. This should empower us to persevere, knowing that our "labour in the Lord is not in vain" 1 Corinthians 15:58. It calls us to a life of consistent, selfless service within the body of Christ, recognizing that in ministering to others, we are, in essence, ministering to God Himself.
Questions for Reflection
FAQ
Does Hebrews 6:10 imply that our works earn us salvation or God's favor?
Answer: No, Hebrews 6:10 does not teach that works earn salvation. The context of Hebrews, and indeed the entire New Testament, consistently affirms that salvation is by grace through faith Ephesians 2:8-9. Instead, this verse highlights that genuine faith, which is the foundation of salvation, produces good works and love as its natural fruit. God's righteousness means He will not ignore or forget the evidence of a transformed heart—the "work and labour of love" that flows from a true relationship with Him. These works are a demonstration of a living faith, not a means to acquire it. The author is assuring believers that their sincere efforts, motivated by love for God, are recognized and will be acknowledged by a just God, providing encouragement for perseverance in their Christian walk.
What does it mean to "shew toward his name"?
Answer: To "shew toward his name" means to demonstrate or direct one's actions and love in a way that honors, glorifies, and reflects the character and reputation of God. In biblical thought, a "name" often represents the very essence, authority, and character of a person. Therefore, when believers "shew toward his name," their "work and labour of love" is not merely for human benefit or recognition, but it is ultimately an act of worship and devotion that acknowledges God's holiness, goodness, and sovereignty. It means living in a way that brings glory to God and represents Him well to the world, particularly through acts of selfless service and love within the community of faith, as the verse specifies through "ministering to the saints." This concept resonates with Jesus' teaching in Matthew 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
CHRIST-CENTERED FULFILLMENT
Hebrews 6:10, while directly addressing the believers' works, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the supreme example of "work and labour of love" shown "toward his name." His entire earthly ministry, culminating in His death on the cross, was the ultimate act of "ministering to the saints" (and indeed, to all humanity) out of perfect love for the Father's name. The author of Hebrews consistently presents Jesus as the faithful Son who perfectly accomplished the Father's will Hebrews 3:1-6. His sacrifice on Calvary was the unparalleled "labour of love" John 15:13 that took away the sin of the world, a work that God the Father truly "did not forget" but rather vindicated through the resurrection and exaltation of Christ Philippians 2:9-11. Furthermore, Christ continues to "minister to the saints" today as our great High Priest, interceding for us at the right hand of God Hebrews 7:25. Thus, our "work and labour of love" is not only remembered by God because of His righteousness, but it is also made acceptable and effective through our union with Christ, whose perfect work covers our imperfect efforts and whose example inspires our ongoing service.