temporal connexion (Lk. 13:33; Acts 20:15; 21:26). Hence
ejc. swthriva"
may here mean either which issue in salvation as immediately following, or which issue from salvation as immediately preceding. Probably there is no exact definition of the relation:
which accompany salvation
, which are closely connected with it, and so, in some sense, bring it with them. Comp. Luc.
Hermog.
69
ejlpivdo" ouj mikra'" ejcovmena
.
eij kaiv
]
though
, Vulg.
tametsi
(d e
name et sic
, corruption of
tametsi?
); Luke 11:8; 18:4; 2 Cor. 12:11; 7:8; 1 Pet. 3:14.
The circumstance thus introduced may be either distinctly acknowledged or simply admitted for the sake of argument. In each case the kaiv emphasises the word which it precedes by suggesting some limit which is over-passed. Comp. Winer, p. 544.
Heb. 6:10.
ouj ga;r a[diko"
...
ajgavph"
] The active exercise of love, which is itself a sign of the divine presence, carries with it the assurance of a divine reward. The deed and the result are regarded from the human side as cause and effect, service and reward, while essentially the one includes the other. The thought is of character shewn in life, and not of any special works which have a merit of their own. The reward is the power of more perfect service
(v. 7).
The claim (so to speak) on God's righteousness (comp. Rom. 3:5) is not an assertion of merit. Its ground lies in a perfect trust in His Nature and Will as revealed to men within and without. He is alike righteous when He rewards and when He punishes. Compare Chrys. on Col. 1 Hom. ii. § 4 eij krivsi" oujk e[stin, oujk e[sti divkaio" oJ qeov" : kata; a[nqrwpon levgw . eij divkaio" ou[k ejstin oJ qeov", oujde; qeo;" ejstivn . eij qeo;" oujk e[stin, aJplw'/" a{panta fevretai, oujde;n ajrethv, oujde;n kakiva .
The reward of God is the inherent issue of action (1 John 1:9; Mark 9:41); and without Himself it is valueless (Matt. 20:14 u{page ). Compare 1 John 1:9 note.
For other forms of trust based upon the essential character of God, see 1 Cor. 10:13; 1 Thess. 5:24; 2 Tim. 1:12.
The sense of God's righteousness is indeed a necessary condition of faith: Heb. 11:6.
ejpilaqevsqai
] Compare Lk. 12:6. The thought is perfectly general, and must not be limited either to the past or to the future. We necessarily present the relation of God to men in terms of man's experience.
tou' e[rgou uJmw'n kai; t. ajg
.] the energy of life in its unity (contrast Heb. 10:24), of which love was the inspiration.
For the use of the singular see Rom. 2:7; Gal. 6:4; 1 Thess. 1:3; and also John 4:34; 6:29 ( e[rga v. 28); 17:4 and notes.
The nature of the work of the Hebrews is described in Heb. 10:32 ff. Bengel notices the prominence given to love, hope and faith successively in 6:10-12.
h|" ejned. eij" to; o[noma aujtou'
] The love was directed to God's name, to God as He was made known in Christ, and so found its objects in those who were His children (
oujc aJplw'" eij" tou;" aJgivou" ajllj eij" to;n qeovn
, Chrys.). The tense seems to point to some well-known occasion.
For the construction with eij" see 2 Cor. 8:24. The tense of ejnedeivxasqe is accommodated to the first participle