Hebrews 6:8

Our earth, that is, our heart, receives blessings if it receives “the rain” of the doctrine of the law “that often falls upon it” and brings forth the fruit of works. But if it does not have a spiritual work but “thorns and thistles,” that is, cares of the world or the desire of pleasures and riches, “it is worthless and near to being cursed; its end is to be burned.” For that reason, each one of the hearers, when he assembles to hear, receives “the shower” of the Word of God; and, if one indeed brings forth the fruit of a good work, one will obtain “a blessing.” But if a person disdains the received Word of God and frequently neglects to hear it and subjects himself to the care and passion of secular affairs, as one who would suffocate the Word “with thorns,” he will procure “a curse” for a blessing, and, instead of receiving a blessing, his “end is to be burned.” Therefore, he says, “I will give you your rains in their season.”

Let us see then whether by an illustration used by the apostle in the epistle to the Hebrews, we are able to prove that by one operation God has mercy upon one while he hardens another. It is not God’s intent to harden, but while having a good purpose, hardening follows as a result of the inherent principle of wickedness in such persons, so that he is said to harden him who is hardened. … As regards the rain there is one operation, but the ground which is cultivated produces fruit, while that which is neglected and is barren produces thorns.

In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls "rain": and what he said above, "when for the time ye ought to be teachers" (c. v. 12), this he says here also. Indeed in many places the Scripture calls the teaching "rain." For (it says) "I will command the clouds that they rain no rain upon it" (Isa. v. 6), speaking of "the vineyard." The same which in another place it calls "a famine of bread, and a thirst of water." (Amos viii. 11.) And again, "The river of God is full of waters." (Ps. lxv. 9.)

"For land," he says, "which drinketh in the rain that cometh oft upon it." Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) "If I had not come and spoken unto them they had not had sin." (John xv. 22.) But if thou hast often drunk and received [nourishment], wherefore hast thou brought forth other things instead of fruits? For (it is said) "I waited that it should bring forth grapes, and it brought forth thorns." (Isa. v. 2.)

Thou seest that everywhere the Scripture calleth sins "thorns." For David also saith, "I was turned into mourning when a thorn was fixed in me." (Ps. xxxii. 4, so Ps. xxxii. 4 LXX.) For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, 'that little of itself'? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. For it is not enough merely to take away the sin, it is necessary also to heal the wounded place.

But I fear however lest the things said apply to us more than to others. "For," he says, "the earth which drinketh in the rain that cometh oft upon it." We are ever drinking, ever hearing, but "when the sun is risen" (Matt. xiii. 6) we straightway lose our moisture, and therefore bring forth thorns. What then are the thorns? Let us hear Christ saying, that "the care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful." (Matt. xiii. 22.)

Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him with trembling." (Ps. ii. 11.) But if even our joy and our exultation ought to be "with trembling," of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful?

For having said that "it is impossible for those who have fallen away" to be baptized a second time, and to receive remission through the layer, and having pointed out the awfulness of the case, he goes on: "for the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, and nigh unto cursing; whose end is to be burned."

Let us then fear, beloved! This threat is not Paul's, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are "thorns and thistles" through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If "he that thinketh he standeth" ought to fear "lest he fall"; for (he says) "Let him that thinketh he standeth, take heed lest he fall" (1 Cor. x. 12); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, "lest that by any means, when he had preached to others, he himself should be a castaway" (1 Cor. ix. 27); and he who had been so approved is afraid lest he should become disapproved: what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form's sake. Let us then fear, beloved: "For the wrath of God is revealed from heaven." (Rom. i. 18.) Let us fear, for it "is revealed" not "against impiety" only, but "against all unrighteousness." What is "against all unrighteousness"? [Against all] both small and great.

"For the earth which drinketh in the rain that cometh oft upon it," he says, "and bringeth forth meet herbs." Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue.

"And bringeth forth" (saith he) "herbs meet for them by whom it is dressed, receiveth blessing from God." Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, "receives blessing from God."

And see how in speaking of the thorns, he said not, "bringing forth thorns," nor did he use this word expressive of what is useful; but what? "Bearing" [literally "putting out"] "thorns," as if one should say, "forcing out," "throwing out."

"Rejected" (he says) "and nigh unto cursing." Oh! how great consolation in this word! For he said "nigh unto cursing," not "a curse." Now he that hath not yet fallen into a curse, but is come to be near [thereto], may also come to be far off [therefrom].

And not by this only did he encourage them, but also by what follows. For he did not say "rejected and nigh unto cursing," "which shall be burned," but what? "Whose end is to be burned," if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing.

And with good reason did he call sin "a thistle," saying "that which beareth thorns and thistles"; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.

Would you like to know in what way the faithful are compared with clouds in holy writ? Isaiah says, “I will also command the clouds that they rain no rain upon them.” Moses was speaking as if he were a cloud when he said, “May my teaching drop as the rain.” The letters of the apostles are spiritual rain for us. As a matter of fact, what does Paul say in his letter to the Hebrews?: “For land which has drunk the rain that often falls upon it,” and again, “I planted, Apollos watered.”

By “rain” he referred metaphorically to instruction.

“It is cultivated” manifestly for their salvation and the enjoyment of those producing fruit. And if “the Father is the vinedresser,” just as the Lord says, and again the Son is also the sower, “the one sowing the good seed,” if the crop is suitable for them, that is, if the fruit appears—for we also ought to bear fruit for God, as he says somewhere, “but now having become slaves to God, produce your fruit for sanctification”—then if this is the case, we farm manifestly because of God, in order that we may please him with a virtuous life. Therefore we also will be deemed worthy of his blessing.

“For the earth, which produces.” In the parable, he speaks of the land and the people, he rain, however, is called the teaching, as elsewhere, "I command the clouds," says God, "not to rain upon the vineyard;" (Isa. 5:2) and again, "the river of God was filled with waters;" (Ps. 144:10) these, he who, having been graced by God to teach, was filled with the waters from above, that is, with gifts. those who have often heard and have been metaphorically watered by the saving word of faith, and either have benefited or gained nothing from it.
"suitable vegetation." What is a suitable vegetation? The proper constitution, the virtuous life; for nothing is so well-placed, that is, appropriate and agreeable, as the purity of life.
"for those for whom it is cultivated." Since he spoke about land and fruits, he remained in the metaphor. The good life is produced by the teachers (for these are the ones who cultivate), as those who partake of the virtue of the students.

It is indeed cultivated for the salvation and benefit of those who bear fruit. If it is so, as the Lord says (Jn. 15:1), the Father is the farmer, and the Son is the sower, sowing the precious seed (Matt. 13:3); if the plant is suitable for them, that is, if the farming appears (for we owe it to God to bear fruit, as it is said somewhere (Rom. 6:22): "But now, having been enslaved to God, you have your fruit to holiness"). If therefore we cultivate this, namely for God, in order to please Him with a virtuous life, we are also deemed worthy of His blessing.

"receives a blessing from God." For the fruitful land is blessed by God. Who is the fruitful land? The virtuous man.
"producing thorns." He did not say "bearing [Τίκτουσα]," but "producing [Ἐκφέρουσα]," hinting at the unnaturalness of the production, as if he said, "spitting out [ἐκβράσσουσα]." And "producing" indicates the production until the end and death. For he did not say "carrying out [Ἐξενεγκοῦσα]," but "producing [Ἐκφέρουσα]"; note this.
And by thorns and thistles, he speaks of sin, because it strikes from all sides and corrupts the one who holds it.
"and near to a curse."He spoke of the greatest comfort. For he did not say, "It is a self-curse," but rather, "and near to a curse." And one who is near to a curse can also become far away through repentance. For if he had said, "And it is a curse," he would have had to despair. But now, he says, "and near to a curse," speaking in fear and with caution; "Behold, you have become near to the curse; be afraid lest you fall into it, and flee from it." For one who is near can also flee; for he has not yet been seized.
"whose end is for burning." See again how securely he speaks, lest it be thought that the greatest remedy among men casts out repentance. For he did not say, "He who has accepted thorns and thistles is burned," but rather, "whose end is for burning." If we endure until the end, he says, and carry out the thorns until the very end, then we will be burned, indicating by contrast that if we do not endure the thorns until the end, but change our minds, we will not be burned.

293. - Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this: first, in regard to good earth; secondly, in regard to bad earth (v. 8).

294. - But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: ‘Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening’ (Ec. 9:10): ‘The night comes when no man can work’ (Jn. 9:4). Therefore, let it be explained once more, i.e., after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ’s Passion: ‘He is the propitiation for our sins’ (1 Jn. 2:2). The other is the example of penance, which we have in Christ by considering His austerity, poverty, and Passion: ‘Christ also suffered for us, leaving you an example that you should follow his steps’ (1 Pt. 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and hold him up to contempt as to the example of repenting.

295. - But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth; or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.

296. - In regard to the good earth he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (v. 7b); thirdly, the reward (v. 7c).

297. - This earth is the human heart: ‘But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience’ (Lk. 8:15). It is called earth, because just as earth needs rain, so a man needs God’s grace: ‘You have visited the earth and have plentifully watered it’ (Ps. 64:10). ‘And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it’ (Is. 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: ‘I will command the clouds to rain no more upon it’ (Is. 5:6); ‘He pours out showers like a flood, which flow from the clouds that cover all above’ (Jb. 36:27). He drinks this rain, when he understands what he hears and is drawn to it: ‘All you that thirst, come to the waters, and you that have no money, make haste, buy and eat’ (Is. 55:1). This doctrine is above it, because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: ‘For this is not wisdom descending from above, but earthly, sensual, devilish’ (Jas. 3:15); and then he continues: ‘But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation’ (Jas. 3:17). Or above it, i.e., above the faculty of human reason: for the other sciences were founded according to human reason, but this is divinely inspired: ‘For many things are shown to you above the understanding of men’ (Sir. 3:25). But he does not say, ‘always’ or ‘rarely’, but often, because as Augustine says: ‘If always, then it becomes worthless; if rarely, then it is not enough and is neglected’; ‘I have often heard such things as these’ (Jb. 16:2).

298. - The fruit is that it brings forth vegetation useful to those for whose sake it is cultivated. These are good works, which a man performs by the doctrine received: ‘Let the earth bring forth the green herb, and such as may seed’ (Gen. 1:11). This earth is cultivated, first of all, by God: ‘My Father is the husbandman’ (Jn. 15:1); it is also cultivated by the prelate: ‘I have planted, Apollos watered, but God gave the increase’ (1 Cor. 3:6). It is also cultivated by the man himself: ‘Diligently till your ground’ (Pr. 24:27). It is suitable for God unto glory: ‘Do all for the glory of God’ (1 Cor. 10:31); for the one who acts, it is suitable unto eternal life: ‘You have your fruit unto sanctification, and the end life everlasting’ (Rom. 6:22).

299. - Then, when he says, he receives a blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: ‘Unto this you are called, to inherit a blessing’ (1 Pt. 3:9).

300. - Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, and the briars, i.e., graver sins, which prick one’s own conscience and sometimes another’s, namely, sins against one’s neighbor: ‘Thorns and thistles shall it bring forth to you’ (Gen. 3:18). In regard to the punishment he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (v. 8c), thirdly, the final punishment (v. 8d). In regard to the first he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin’ ‘Call them reprobate silver, for the Lord has rejected them’ (Jer. 6:30). The condemnation is that he is very near unto a curse: ‘Depart, you accursed, into everlasting fire’ (Mt. 25:41). The punishment is that his end is to be burnt: ‘Every garment mingled with blood shall be burnt, and be fuel for the fire’ (Is. 9:5).