Hebrews 6:1 Kommentar

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness (Heb 6:9 to the end).

We have here the apostle's advice to the Hebrews - that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat. I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six: - 1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but fRom. dead works." Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily. 2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity. 3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated. 4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once. 5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world. 6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal. These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them. II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty. III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here, 1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand. 2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

INTRODUCTION TO HEBREWS 6 In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ. Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could: not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand; or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus, repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews (f) say, "when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that, , "by the means of his offering he repents".'' But now, under the Gospel dispensation, believing Jews, as these were to whom the apostle writes, were not to learn the doctrine of repentance from slain beasts, or to signify it in this way; since repentance and remission of sins were preached most clearly to them in the name of Christ: nor were they to lay again another part of this foundation, or a second article of the Jewish creed, and of faith towards God; which article is expressed in language agreeable to the Jewish dispensation; whereas evangelical faith is usually called the faith of Christ, or faith in Christ, or towards our Lord Jesus Christ; but this respects faith in God, as the God of Israel: hence says our Lord to his disciples, who were all Jews, "ye believe in God": ye have been taught, and used to believe in God, as the God of Israel; "believe also in me", as his Son and the Messiah, and the Mediator between God and man, Joh 14:1, so that now they were not only to have faith towards God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners, without the intermediate use of sacrifices. (f) Nizzachon Vet. p. 11. Ed. Wagenseil.

Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall-their age already setting-have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him." "For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God's blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning.

But just as the doctrine of providence is not at all weakened because of those things which are not understood by those who have once honestly accepted it, so neither is the divine character of Scripture, which extends to the whole of it, lost because our weakness cannot discover in every expression the hidden splendor of the doctrines concealed in common and unattractive style. For "we have the treasure in earthen vessels, that the exceeding greatness of the power of God may shine forth" and may not be reckoned as coming from us who are but human beings.… Therefore, since a celestial or even a supercelestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements, and "endeavor to go on to perfection," in order that the wisdom spoken to the perfect may be spoken also to us.

What is "the beginning of the doctrine"? He goes on to state it himself, saying, "not laying again" (these are his words) "the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment." But if this be "the Beginning," what else is our doctrine save to repent "from dead works," and through the Spirit to receive "the faith," in "the resurrection of the dead, and eternal judgment"? But what is "the Beginning"? "The Beginning," he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to "believe" in "the resurrection of the dead," he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; "I have laid the foundation and another buildeth thereupon." (1 Cor. iii. 10.) "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble." (1 Cor. iii. 12.) "Not laying again" (he says) "the foundation of repentance from dead works." But what is, "let us go on unto perfection"? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything. Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, "For every one that useth milk is unskilled in the word of righteousness, for he is a babe" (c. v. 13), it is not this which he calls "milk." But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of full age"] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call "a babe," in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation. But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing "to lay a foundation of repentance from dead works." For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second? What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. "Do we then" (he says) "make void the law through faith? God forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.

The beginning of Christ was from within Judaism—for he lived as a Jew according to the law. He says because of this, "Leaving this behind, let us be borne to that maturity," knowing that the one about to be a high priest apart from the law must be a priest "according to the order of Melchizedek.""Dead works and faith in God, ritual washing." For Christians the earthly things are dead. Therefore he says that it is out of place that they neglect the way of life based on faith and the mortification of all things and return to ablutions according to the law. When the Lord came, he preached repentance, saying, "Repent, for the kingdom of God has drawn near," but it was "a repentance from dead works." … This, then, is what he says: it is not necessary to run back to the law, leaving behind the repentance from dead works and faith in God and baptism25—which he named in the plural because of the multitude of those deemed worthy. And he spoke of baptisms and the teaching and the laying on of hands through which are the elections, and the hope of the resurrection and the rest. And he has prepared this beforehand, since the priests in the law uphold the law with a vengeance, but Melchizedek was outside the law. Not coming from the levitical priesthood, he followed "the order of Melchizedek." He says that it was not necessary to leave behind the priest in the order of Melchizedek to pursue those who are priests under the law, so that the things written in the law might stand. But he called those things in the law a "foundation," since it has become a preamble of godliness for men.

Having said above that the elementary teaching about the humanity of the Lord, and indeed the perfection of those who pertain to divinity, lest they might feel impatiently as unworthy of more perfect discourses, he also approaches to speak of more perfect matters. He speaks not in the same way as he called the perfect: (for they were not able to hear), but he skillfully approaches the discourse in another way, indeed calling baptism the elementary teaching, and the laying on of hands and the seal within it; but perfection, the idea through works. And he more clearly states what the elementary teaching is for those who have just believed, and what the perfection is. — The following of the arrangement.

"teaching about Christ." What kind of teaching? The teaching [λόγον] of the doctrine [διδαχῆς], of the necessity to lay the foundation of repentance from dead works, the teaching of the doctrine, of the necessity of faith in God; the teaching of the doctrine, of the necessity to be baptized; the teaching of the doctrine, of the necessity to be deemed worthy of the Holy Spirit; the teaching of the doctrine, that there is resurrection, that there will be judgment. For in common, according to all, both the teaching and the doctrine.

Therefore, leaving the elementary teaching of Christ, let us be carried toward perfection. And we will do this, as God permits.

The statement is beyond dispute; for the teaching has been delivered through a medium to all that is present, and this is the agreement according to its meaning: not to overthrow the foundation of the teaching again, but thus to show in enumeration the matters concerning the foundation of the teaching.Paul wishes to say that for those who now first approach faith, we lay down as a sort of foundation the teaching concerning these things, first reasonably urging them to repent from works that lead to death; when they have repented, to believe in God; when they have believed, to be baptized; when baptized, to submit to the laying on of hands for the partaking of the Spirit; having thus partaken in this, no longer to doubt concerning the resurrection from the dead, knowing that there will be a judgment when they will be raised and live again, and that a continuous and just reward awaits them for what we have lived like here.

"on to perfection." Having said this, he lets go of the elementary and foundational teachings concerning Christ and is carried towards perfection, not simply referring to the ultimate perfection, but as if to that which is between the elementary teachings of the words of God and the highest perfection. For there are indeed elementary principles of the words of God, which must be put away from Satan and his works, to believe in God, to be baptized, to receive the Holy Spirit, to know the resurrection of the dead, to believe that there will be a judgment. These are the elementary teachings of the words of God. The fundamentals of the words of God, and not the elementary teachings of God, are to know that Christ suffered for us, that He took upon Himself our sins, that He accomplished salvation for us, that He became our high priest, that He offered Himself for us, and anything similar. The perfection of rejecting Satan and his associates is the progress in virtues, the patience in tribulations, persecutions, and temptations. The highest perfection is that concerning the theology of Christ, insofar as it is possible for a man to have an accurate understanding. First, therefore, we are baptized as believers, then we acknowledge all that Christ suffered and did for us according to His humanity, then we are perfected in the virtues, and afterward we are deemed worthy of the knowledge according to theology.

"Let us not lay again a foundation." Let us not lay another foundation again, as he says, being laid down in baptism, that is, the renunciation of the works of Satan. For once, he says, having repented, we were baptized upon them, and it is no longer necessary to do these things from the beginning. "and of faith toward God." For it is no longer necessary now to believe in God as if from the beginning; for you have already believed.

Although you ought to be teachers, not only are you not teachers, but also you cannot even learn anything except the rather rudimentary and elementary and simple things, and even these things not absolutely but weaker than the beginning of the oracles of God. He does not say the “elements of the oracles,” but the elements of “the beginning” of the oracles. Most likely the elements of the oracles of God would be the words about the incarnation, but the elements of the “beginning” of the oracles are the things about which he goes on to say, “not laying again a foundation,” etc.The argument of the arrangement is this: “Therefore, leaving behind the word of the beginning of Christ, let us be carried to perfection, and we will do this, if God permits.” “The Word of Christ.” What sort of word? The word of teaching that it is necessary to lay down a foundation of repentance from dead works, the word of teaching that it is necessary to believe in God, the word of teaching that one must be baptized, the word of teaching that one must be deemed worthy of the Holy Spirit, the word of teaching that there will be a resurrection and that there will be a judgment. For the word and the teaching have a common origin in every respect.

When he says to leave behind the elementary matters concerning Christ and to leave behind the word which stops any progress at the beginning and to be carried “to perfection,” he does not simply say perfection in its proper sense, but the perfection, as it were, that exists between the rudiments of the oracles of God and the heavenly perfection. For the “elements of the beginning of the oracles of God” consist of renouncing Satan and his works, believing in God, being baptized, receiving the Holy Spirit, knowing about the resurrection of the dead and believing that there is a judgment. These things are the elements of the beginning of the oracles of God. But the “elements of the oracles of God”—not merely the beginning of the oracles of God—is to know that Christ suffered on our behalf, that he removed our sins, that he wrought our salvation for us, that he has become our high priest, that he offered himself on our behalf, and such other things. And “perfection” in renouncing Satan and his cohorts consists of advancement in the virtues and endurance amid tribulations, persecutions and periods of testing. And heavenly “perfection” is the exact apprehension concerning the divine teaching of Christ, insofar as is humanly possible. So first we believe and are baptized, then we know what sort of things Christ underwent for our sake and what sort of things he did in his human nature, then we are perfected in the virtues, then we are deemed worthy of the knowledge which is in accordance with divine wisdom.

Above he said: you have become weak, you have become infants and have reached such a state that you need to learn again the first principles of the faith; therefore now he also says that you must, at last, reason as mature persons and surpass the word of the beginning of Christ, that is, the first principles of the faith, and press on toward "perfection," that is, be receptive to higher things. Or you may also understand this in the following sense: since it appeared that they were limping in regard to conduct, he now speaks to them about a blameless life, as if saying: you must not always revolve around the beginning, that is, be instructed in the faith like those newly converted, but you must also strive toward perfection, that is, toward a better life. For perfect is the one who, together with faith, also leads a righteous life. For faith is the beginning and foundation, and without it nothing can be accomplished, just as without letters one cannot know reading. However, just as one cannot constantly occupy oneself with letters alone, so one cannot constantly be instructed in the faith like infants and the immature. If someone should wish to accept the first interpretation but reject this one on the grounds that it supposedly does not correspond to what the Apostle Paul said earlier, let him recall that it is his custom, when speaking about one thing, to quickly pass to another: as, for example, in the Epistle to the Corinthians, while discussing meals, he transitioned to a discourse on the mysteries (1 Cor. 11:20–30). Thus now also, while initially expressing reproach to them for their weakness and incapacity to receive more advanced teaching, he turns to a discussion about way of life, calling them immature also because they did not order their life according to the faith. That is, not again doing from the very beginning what you were doing at the time when you intended to be baptized, such as "repentance from dead works," that is, the renunciation of the works of Satan. Whoever comes to Christ obviously comes in this manner, namely repenting of the former things, both in doctrine and in life: for if one does not reject the former, how can one attain the latter? Therefore he adds: "and faith toward God." Then also faith, namely after repentance from dead works. Thus he says: you ought not to be instructed concerning faith as beginners, for you have already believed. But by this he hints that they were also wavering, and therefore were in need of a foundation.

275. – Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9). In regard to the first he does two things: first, he discloses his intention; secondly, he explains what he says (v.1b). 276. – His intention is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters; hence he says: I have stated that strong meat is for the perfect: Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us, which is by the doctrine of faith: 'That Christ may dwell by faith in your hearts' (Eph. 3:17); let us go on to maturity, i.e., to things which look toward the perfection of Christ's doctrine: 'When I became a man, I put away the things of a child' (1 Cor. 13:11). According to a Gloss this can refer to two things, namely, either to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: 'howbeit we speak wisdom among the perfect' (1 Cor. 2:6), or to the will, and then the sense is that one should not remain a beginner, but tend to the state of the perfect: 'Walk before me and be perfect' (Gen. 17:1). 277. – Here two objections arise: the first is based on his saying, let us leave the elementary doctrines [leaving the word of the beginning]. For the beginning should never be forsaken: 'And I said, Now have I begun' (Ps. 76:11); 'My justification, which I have begun to hold' (Jb. 27:6). I answer that there are two ways of forsaking a beginning: one is according to evaluation, and in this way a man should always be a beginner tending to what is higher: 'Not as though I had already attained or were already perfect; but I follow after, if I many by any means apprehend' (Phil. 3:12). The other is according to progress toward perfection, and in this way a man should always strive to pass to the perfect state: 'Forgetting the things that are behind, and stretching forth myself to those that are before' (Phil. 3:13). For, as Bernard says, not to progress in the way of God is to fall behind. 278. – The other objection is concerned with the invitation, let us go on to maturity [things more perfect]. For perfection consists in the counsels: 'If you would be perfect, go and sell what you have and give to the poor' (Mt. 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection: one is external and consists in external acts, which are signs of what is internal, such as virginity and voluntary poverty. To this perfection not all are bound. The other is internal and consists in the love of God and neighbor: 'Have charity which is the bond of perfection' (Col. 3:14). Not all are bound to this perfection, but all are bound to tend toward it; because if a person no longer desired to love God more, he would not be doing what charity requires. But he says, let us go on, and this by following the impulse of the Holy Spirit: 'Whoever are led by the Spirit of God, they are the sons of God' (Rom. 8:14). Or they are as though carried by God Who bears our infirmities: 'Hearken unto me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels' (Is. 46:3); or, as carried by one another: 'Bear you one another's burdens' (Gal. 6:2). 279. – Then when he says, not laying again the foundation of penance, he explains what he has said. Here he intends to show what the things are which make for the beginning of Christ's doctrine. For this he uses a simile. For it is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ's doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation: for faith is one: 'One Lord, one faith, one baptism' (Eph. 4:5). But here he mentions six foundations. I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ's doctrine. He says, not laying again the foundation of penance, as though it were laid so firmly that there is no need to lay it again. Or, because you have just laid it and should not be laid again. 280. – But the Apostle lists them quite clearly. For just as in the process of generation and of any motion there is first of all the departure so too here; because penance is a departure from sin and is, as it were, the foundation of that life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: 'Do penance' (Mt. 4:17). Therefore, he says, of penance from dead works. For works are called dead either because they are dead in themselves, or because they become dead. A thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead. For our works are ordained to happiness, which is man's end; therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead: and these are works performed in mortal sin: 'The blood of Christ who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works' (Heb. 9:14). But works performed in charity are made dead by sin; hence, they do not have the power to merit eternal life: 'All the justices which he has done will not be remembered' (Ez. 18:24). But penance makes them revive; hence they are then once more counted for eternal life. 281. – But in approaching the desired terminus, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that man believe and assent to things unseen by him, on the authority of another. But this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived; or that testimony is from God's judgement, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, towards God, i.e., the assent is made to what God says: 'You believe in God; believe also in me' (Jn. 14:1).

We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's confidence in them, and his exhortation to diligence and perseverance, Heb 6:9-12. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, Heb 6:13-18. Hope is the anchor of the soul, and enters within the veil, Heb 6:19, Heb 6:20.

Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages. Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest. Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ. The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah. Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it. Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy. Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy. But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.