What does it mean that God is not unjust to forget (Hebrews 6:10)?

"For God is not unrighteous, to forget your work and labour of love, which ye have shewed toward His Name, in that ye have ministered to the saints, and do minister." The very nature and character of God is such that it is impossible for Him to overlook the evidences of true faith. On the one hand He is perfectly righteous to reject a profession that shows no faith, but on the other hand His very righteousness requires that He fully recognize every "work and labor of love" shown "toward His Name." Such motives of love can be the result only of faith in Him Personally: and the eternal assurance of the believer is vitally bound up with God's perfect righteousness. He can forget nothing that is the actual fruit of "love toward His Name." This was publicly seen in one's treatment of the saints of God. Persecution and reproach was at the time rigorous, and those who would persist in ministering to the welfare of the saints would expose themselves to the enemy's hatred. Thus faith was a necessity for continuance.

"And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end." Diligence was there, but he desired it on the part of every individual among them: only such endurance would evidence "the full assurance of hope;" for if one would apostatize from Christ, he would prove himself utterly devoid of any assurance of the hope of Christianity. "The hope" is of course anticipation of the future, but with "full assurance,"-no element of uncertainty.

"But we are persuaded better things concerning you, beloved, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work, and the love which ye have shown to his name, having ministered to the saints, and still ministering. But we desire earnestly that each one of you show the same diligence, to the full assurance of hope to the end; that ye be not slothful, but imitators of them who, through faith and patience, inherit the promises."

How the apostle hastens to reassure any trembling soul that had a real conscience toward God He is not speaking in a way to drive them to despair. He says, We are persuaded better things of you, though we speak in this faithful way, and search out mere profession and stir your consciences and hearts. We are persuaded better things of you, better than all profession, better than all outward privilege. Then, instead of thorns and briars, he shows the fruitfulness of a Christian life produced by the indwelling Spirit in the "good ground" of a heart truly broken and alive to God. Blessed contrast, is it not? There were those of whom he had previously spoken who had brought forth only thorns and briars; but of the true Christians he says, God is not unrighteous to forget your work and labor of love, that devotedness which you have shown to His name. The work and labor of love was not merely to their fellow Christians who enjoyed the fruit of it, but it was toward God's name, and for His sake. They had not only ministered to the saints in the past, it was a present service as well — "ye do minister." All that we desire, he says, is that you show the same devotedness in increasing measure unto the full assurance of hope. In other words, he says, You have not yet entered upon your possession. You have shown, and are showing, the fruit of a Christian life, the effect of that rain from heaven upon your souls. God is not unrighteous to forget the fruit of His own Spirit in your lives. But he wants them to have the full assurance of hope. These Christian Hebrews were in a sad way, looked at according to the flesh: they were subjected to the persecution of their own kinsmen; and when asked, What have you got for having renounced your Judaism, for having given up all your earthly hopes and the ceremonies that God gave to our fathers? they would have had to show empty hands. Everything was still in the future. He reminds them that they must hold on until the things that they have laid hold of in hope are manifested to sight.

Another example of the use of the same phrase may be cited from the Epistle to the Hebrews. There we read, "God is not unrighteous to forget your work and labour of love, which ye have showed toward [or "unto"] His name, in that ye have ministered to the saints, and do minister." (Chap. 6:10.) In many respects, this is a most remarkable passage for the preciousness of the truths it contains. It will be observed that here it is the name of God; for Christ, in this epistle, is seen as the High Priest at the right hand of God, where He both represents and intercedes for His people. Still, it is the name of God as revealed in Christ, for in chapter 1 we are reminded that the Son is addressed as God. This being so, we have to enquire as to the meaning of the words - unto His name - in this passage. First of all, it is plain that the apostle alludes to ministry to the saints. These Hebrew believers had been doing good, and "communicating," that is, sharing what they possessed, with their fellow-saints who were in need, for they had apprehended the truth that with such sacrifices God was well pleased. (See chap. 13:16.) In thus caring, with true brotherly love, for the needs of the saints of God, they were, the apostle says, shewing kindness unto His name.

The things that accompany salvation are things which give evidence of divine life in the soul. They are “love”, and “hope”, and “faith”. That they possessed love was proved by their continual service to the Lord's people. God will not forget service of which love to Christ is the motive. The full reward for such service is in the day to come. This leads the Apostle to speak of the “hope” that lies before us. He desired that these believers should diligently pursue their service of love in the full assurance of hope that looks on to the rest and reward of all labour.

Ground of Confidence. — And of this he assures his readers, persuaded, as he tells them, of better things of them, and things which accompany salvation (9). Life displays itself in some kind of activity — an activity in character with itself, whatever that may be. Now fruits of spiritual life he saw in them. The Divine nature was working in them — a proof that they were real children of God. And God was not unrighteous to forget their work and the love (not, labour of love) which they showed towards His name, in that they had ministered to the saints in past times, and ministered still (10). Kindness done to saints is reckoned as kindness done to Christ (Matt. 25:40). So here the writer gives an exhortation, suited indeed for them, but flowing forth evidently without any feeling of reserve from him. Rebuke he had been compelled to administer — no pleasing task to him. Now he can exhort, and that in gladness of heart that perseverance to the end in service should be displayed in them. "Unto the end." It is, it must ever be that for every Christian whilst here. "We desire," are his words. "that every one of you do show the same diligence to the full assurance of hope to the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises" (11, 12). To walk by faith, not by sight, the Hebrews and we are called. Nor are we alone in this. Those of old had to do the same. Patriarchs did it. Abraham, Isaac, and Jacob were heirs of promise (Heb. 11:9), and that all their lives. Prophets likewise were called to it. We in our turn are to practise the walking by faith, having sure promises, which, however, cannot be fulfilled to us whilst on earth. This especially characterised the patriarchs. It is specially to characterise Christians.

The apostle goes on, however, now, as we have seen, to comfort and encourage those he is addressing. Notice, he is assured of "better things" as to them, — love to Christ's name proved practically and continuously in ministrations to His saints. God would not be unrighteous, so as to forget these fruits of His grace. Instead of discouraging them, He would have them give diligence so that hope might be in full assurance with them, imitating those "who through faith and patience inherit the promises." Abraham, "the father of all them that believe," the one in whom faith as the way of blessing has been openly inaugurated and proclaimed, naturally becomes here a most instructive example. God's word was pledged to him in the fullest way, but he had to have long patience. He saw little fulfilment on earth of that which God had promised, for not elsewhere than in God Himself does faith find its true strength and support. Here, indeed, He gave all that could be desired, not His word merely, but His oath — precious and wonderful condescension to human weakness. God will give as ample security Himself as we exact from one another. While faith must be faith, and therefore only in God, yet how tender He is! How well we may trust Him!

Verses 9-20, Words of comfort and hope conclude this chapter. He addresses them now as "beloved," of whom he is persuaded of better things, the things which accompany salvation. Their true faith had been manifested by works. And God is not unrighteous "to forget your work and labour of love, which ye have showed towards His name in that ye have ministered unto the saints and do minister." These are things which accompany salvation. He encourages them to be followers of them who through patience and faith inherit the promises. He calls their attention to Abraham, the father of the faithful. He endured patiently and obtained the promise. And He gave not only the promise of His Word, but also His oath. "For when God made promise to Abraham, because He could swear by no greater, He swore by Himself." What assurance therefore--God's Word and God's oath. And this makes manifest to the heirs of promise (believers) the immutability of His counsel, so that we might have strong consolation. Therefore those who trust and hope for future glory have a strong and satisfying consolation. But there is more than that. There is a personal guarantee, for the Lord Jesus as a forerunner has entered into heaven, where He now is as high priest after the order of Melchisedec. He, who is our hope, is there as a forerunner and this is the anchor of the soul; it anchors in Him who hath entered within the vail. He who is seated in glory is the promised One, the object, bearer and dispenser of all the promises of God. In Him and His work all is made secure. His presence there speaks of the ultimate realization of all the promises of glory for His people.

The apostle goes on, however, now to comfort and encourage those he is addressing (Heb. 6:9-20). In them he has seen better things — love to Christ's name, proved practically and continuously in ministrations to His saints. God would not be unrighteous in forgetting these fruits of His grace. Far from discouraging them, he would have them give diligence so that hope might be in full assurance with them, imitating those who through faith and patience have inherited the promises.

All who have loved God will have praise of God. The limit of endeavour may have been a secret prayer, but nothing is in vain that is "of faith." As we have seen already, blame may be mixed with praise; but no living branch of the true Vine of God is altogether fruitless. And since grace reigns, there will be found a crown for all. The varied estimate which the Spirit gives, in the apostolic scriptures, of the condition of the churches here below, may be taken as a sample of the ultimate award of that great day.4 There will be differences not here only, but above. There are great and small in the kingdom of heaven, both now and in the day of revelation. According to the talents given will be the measure also of reward. But no heart that has sought to please God will be unremembered in that day. For He who saves His people by His sovereign grace is not unrighteous to forget what they have done or wished to do for Him.5

The question of reward should never be our motive. It is given to us as an encouragement, but our motive should be the glory of God. The apostle Paul with all his labours had not a greater title to the glory than the dying thief, for the greatest blessings are common to all saints; and the sweetest reward will be the white stone, the mark of the Lord's secret approval. That will be a great deal better than outward display. But it was a poor thing for Peter to bring this in here; we are not always wise. Sovereign grace is a great thing to hold fast all the way. There are the two sides given us in the word. God tells us what is becoming on our part, and then tells us what He will do. The best can only say, "We are unprofitable servants," but the Lord will say, "Well done good and faithful servant." If you have been true to the Lord He will not forget it. Another thing to remember is that God of necessity must be right. That is what is brought out here, "God is not unrighteous to forget your work and labour of love." There is something wrong about us when the Holy Spirit has to occupy us with ourselves. It is a blessed thing when He is free to occupy us with Christ.