Hebrews 6:11
And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
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- Vulgate (Clementine)
- Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem :
- Greek New Testament (SBLGNT)
- ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους,
Haydock's commentary
On verses 9 to 12
We trust better things of you, &c. That is, though I have admonished you in this manner, I hope the best, especially knowing how charitable many of you have been to your Christian brethren. (Witham)
Faith begins the work of salvation; good works from a principle of charity continue it; perseverance in virtue, and patience under afflictions complete it. To assert the contrary is not to derogate so much from the work of man, as from the grace of God, which is the cause and ground of all that is good in man. "Mark," says St. Augustine, "that he to whom our Lord gave grace, hath our Lord, also his debtor. He found him a giver in the time of mercy: he that him his debtor in the time of judgment." (In Psalm vi.)
It is certain God, who is not unjust, will reward these good works, if you continue in the same, to the accomplishing of hope even to the end.2 for the obtaining the happiness you hope for. Be not therefore slothful, and negligent; it is by faith, patience, and perseverance, that you will inherit God’s promises. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria The Stromata, or Miscellanies, Chapter XXII. Plato’s Opinion, that the Chief Good Consists in Assimilation to God, and Its Agreement with Scripture
Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls “the good;” and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure , says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is right according to the law. Plato himself says that happiness ( εὐδαιμονία ) is to possess rightly the dæmon, and that the ruling faculty of the soul is called the dæmon; and he terms happiness ( εὐδαιμονία ) the most perfect and complete good. …
St John Chrysostom Homilies on Second Corinthians, Homily XIV
[2.] Then after he had continually repeated these things, saying, “Ye are not straitened in us;” and, “Ye are straitened in your own affections;” and, “make room for us;” and, “Be ye also enlarged;” and, “We wronged no man;” and all these things seemed to be a condemnation of them: observe how he also in another manner alleviates this severity by saying, “Great is my boldness of speech towards you.” ‘Therefore I venture upon such things,’ he says, ‘not to condemn you by what I say, but out of my great boldness of speech,’ which also farther signifying, he said, “Great is my glorying on your behalf.” ‘For think not indeed,’ he saith, ‘that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.’ And so he said to the Hebrews als …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 6.7,8
[5.] Why then did we say these things? ( Ver. 11, 12 ) “But we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises.”