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9. But we are persuaded, etc. As the preceding sentences were like thunderbolts, by which readers might have been struck dead, it was needful to mitigate this severity. He therefore says now, that he did not speak in this strain, as though he entertained such an opinion of them. And doubtless whosoever wishes to do good by teaching, ought so to treat his disciples as ever to add encouragement to them rather than to diminish it, for there is nothing that can alienate us more from attending to the truth than to see that we are deemed to be past hope. The Apostle then testifies that he thus warned the Jews, because he had a good hope of them, and was anxious to lead them to salvation. We hence conclude, that not only the reprobate ought to be reproved severely and with sharp earnestness, but also the elect themselves, even those whom we deem to be the children of God.

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

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

We hence conclude, that God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them. And this is to be righteous, as the Apostle says, for he cannot deny himself. This passage, then, corresponds with that saying of Paul, “He who has begun in you a good work will perfect it.” (Philippians 1:6.) For what can God find in us to induce him to love us, except what he has first conferred on us? In short, the sophists are mistaken in imagining a mutual relation between God’s righteousness and the merits of our works, since God on the contrary so regards himself and his own gifts, that he carries on to the end what of his own goodwill he has begun in us, without any inducement from anything we do; nay, God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things. ¹⁰¹¹⁰¹     Nothing can exceed the clearness and the truth of the preceding remarks.
   The word ἄδικος, unrighteousness, is rendered by many, unmerciful or unkind. But the reason for such a meaning is this: There are three kinds, we may say, of righteousness — that of the law, of love, and of promise. To act according to the law is to be righteous; to comply with what love requires, that is, to be kind and charitable, is to be righteous, and hence almsgiving is called righteousness has often the meaning of faithfulness or mercy. See 1 John 1:9. Therefore the meaning here is, that God is not so unrighteous as not to fulfill his promise. Hence the notion of merit is at once shown to be groundless. — Ed

And labor of love, etc. By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor. ¹⁰²¹⁰²     See Appendix X.

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

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

“What ye have done to one of the least of these,
ye have done to me,” (Matthew 25:40;)

and there is also another,

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

11. And we desire, etc. As he blended with exhortation, lest he should altogether grieve their minds; so he now freely reminds them of what was still wanting in them, lest his courtesy should appear to have in it any flattery. “You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have sedulously labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”

Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law. Therefore, he who separates the one from the other, has nothing but what is mutilated and mangled. And hence it appears what sort of teachers they are who make no mention of faith, and enjoin only the duty of honesty and uprightness towards men; nay, it is a profane philosophy, that dwells only on the outward mask of righteousness, if indeed it deserves to be called philosophy; for it so unreasonably performs its own duties, that it robs God, to whom the preeminence belongs, of his own rights. Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love.

To the full assurance of hope, or, to the certainty of hope, etc. As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία, ¹⁰³¹⁰³     This noun and the verb from which it comes, are peculiar to the new testament, but the latter is once used in the Sept., Ecclesiastes 8:11. The metaphor is taken from a ship in full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea. It is applied to knowledge in Colossians 2:2, and to faith in Hebrew 10:22. It is also found once more in 1 Thessalonians 1:5, and is applied to the assurance with which the gospel was preached. It may be rendered certainly, or assurance, or full assurance. As a passive participle it means to be fully persuaded in Romans 4:21, and in 14:5. See Appendix Y. — Ed. an undoubting persuasion, when the godly mind settles it with itself, that it is not right to call in question what God, who cannot deceive or lie, has spoken.

The word hope, is here to be taken for faith, because of its affinity to it. The Apostle, however, seems to have designedly used it, because he was speaking of perseverance. And we may hence conclude how far short of faith is that general knowledge which the ungodly and the devils have in common; for they also believe that God is just and true, yet they derive hence no good hope, for they do not lay hold on his paternal favor in Christ. Let us then know that true faith is ever connected with hope.

He said to the end, or perfection; and he said this, that they might know that they had not yet reached the goal, and were therefore to think of further progress. He mentioned diligence, that they might know that they were not to sit down idly, but to strive in earnest. For it is not a small thing to ascend above the heavens, especially for these who hardly creep on the ground, and when innumerable obstacles are in the way. There is indeed, nothing more difficult than to keep our thoughts fixed on things in heaven, when the whole power of our nature inclines downwards, and when Satan or numberless devices draw us back to the earth. hence it is, that he bids us to beware of sloth or effeminacy.

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. ¹⁰⁴¹⁰⁴     The word for “patience” is properly long-suffering, or forbearance, Romans 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 chapter 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.