ฮีบรู 6:2 วิจารณ์

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).

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.

Of the doctrine of baptisms,.... Some read this divisively, "baptism and doctrine", as the Ethiopic version; as if the one respected the ordinance of baptism, and the other the ministry of the word; but it is best to read them conjunctively: and by which most understand the Gospel ordinance of water baptism, so called by a change of number, the plural for the singular, as the Syriac and Ethiopic versions, who render it baptism; or because of the different persons baptized, and times of baptizing, as some; or because of the trine immersion, as others; or because of the threefold baptism of spirit, blood, and water, which have some agreement with each other; or because of the baptism of John, and Christ, though they are one and the same; or because of the inward and outward baptism, the one fitting and qualifying for the other; and so the doctrine of it is thought to respect the necessity, use, and end of it; but since there is but one baptism, and the above reasons for the plural expression are not solid, and sufficiently satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in Heb 9:10 which had a doctrine in them, to that people; teaching them the cleansing virtue of the blood of Christ, and leading them to it, to wash in for sin, and for uncleanness; but now, since this blood was shed, they were no more to teach nor learn the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it through these divers baptisms, ablutions, and purifications. And of laying on of hands; the foundation of this was to be no more laid, nor the doctrine of it to be any longer taught and learned in the way it had been; for not the rite, but the doctrine of laying on of hands is here intended; and it has no reference to the right of laying on of hands by the apostles, either in private persons, or officers of churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of laying on of hands of the priests, and of the people, upon the head of sacrifices; which had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great sacrifice. It was usual with the Jews (g) to call the imposition of hands upon the sacrifice, simply, "laying on of hands"; and they understood by it the transferring of sin from the persons that laid on hands, to the sacrifice, on which they were laid; and that hereby, as they express it, sins were separated from them, and, as it were, put upon the sacrifice (h); but now believers were no longer to be taught and learn the great doctrine of the imputation of sin, by this rite and ceremony, since Christ has been made sin for them, and has had sins imputed to him, and has bore them in his own body on the tree: and of resurrection of the dead, and of eternal judgment: articles of faith, which distinguished the Jews from the Gentiles, who were greatly strangers to a future state, the resurrection of the dead, and judgment to come: these are doctrines of pure revelation, and were taught under the Old Testament, and were believed by the generality of the Jews, and are articles which they hold in common with us Christians; yet the believing Hebrews were not to rest in the knowledge of these things, and in the smaller degrees of light they had in them, under the former dispensation; but were to go on to perfection, and bear forward towards a greater share of knowledge of these, and other more sublime doctrines of grace; since life and immortality are more clearly brought to light by Christ through the Gospel. (g) Misn. Kiddushin, c. 2. sect. 8. & Bartenora in ib. (h) R. Levi ben Gersom in Exod. fol. 109. 1. & in Lev. fol. 117. 2.

Now, how long shall we saw away along the same line on this question [i.e., what is permitted], when we have a long-standing practice which by anticipation has all but settled the question? Even though no scriptural passage prescribes it, it is strengthened by a custom that certainly arose from tradition. How can anything become normal practice if it has not first been handed down to us? But, you tell me, "You must always have a written source if you are going to plead the force of tradition."Let us look into the matter, then, of whether or not a tradition without a written source should be accepted. The answer will certainly be no if we cannot adduce examples of other observations which are without written source in Scripture and rest solely on the basis of tradition and yet have come to have the force of custom. To begin, for instance, with baptism: When we are about to enter the water, and, as a matter of fact, even a short while before, we declare in the presence of the congregation before the bishop that we renounce the devil, his pomps and his angels. After that, we are immersed in the water three times, making a somewhat fuller pledge than the Lord has prescribed in the gospel. After this, having stepped forth from the font, we are given a taste of a mixture of milk and honey and from that day, for a whole week, we forego our daily bath. We also receive the sacrament of the Eucharist that the Lord entrusted to all at the hour for supper, at our early morning meetings, and then from the hand of none but the bishops. Further, we make offerings for the dead on their anniversary to celebrate their birthday of eternal life. We consider fasting or kneeling during service on Sundays to be unlawful, and we enjoy the same privilege from Easter until Pentecost. We also are upset if any of our bread or wine falls to the earth at the Lord's Supper. Lastly, we make the sign of the cross on our foreheads at every turn, at our going in or coming out of the house, while dressing, while putting on our shoes, when we are taking a bath, before and after meals, when we light the lamps, when we go to bed or sit down, and in all the ordinary actions of daily life.

Nor let any one think that, because baptism is proposed to them, heretics will be kept back from coming to the Church, as if offended at the name of a second baptism; nay, but on this very account they are rather driven to the necessity of coming by the testimony of truth shown and proved to them. For if they shall see that it is determined and decreed by our judgment and sentence, that the baptism wherewith they are there baptized is considered just and legitimate, they will think that they are justly and legitimately in possession of the Church also, and the other gifts of the Church; nor will there be any reason for their coming to us, when, as they have baptism, they seem also to have the rest. But further, when they know that there is no baptism without, and that no remission of sins can be given outside the Church, they more eagerly and readily hasten to us, and implore the gifts and benefits of the Church our Mother, assured that they can in no wise attain to the true promise of divine grace unless they first come to the truth of the Church. Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,36 as we read in the Acts of the Apostles.

That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."

But what is "the doctrine of baptisms"? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, "not laying again a foundation of repentance." For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible. "And of laying on of hands." For thus did they receive the Spirit, "when Paul had laid his hands on them" (Acts xix. 6), it is said. "And of the resurrection of the dead." For this is both effected in baptism, and is affirmed in the confession. "And of eternal judgment." But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, "be wakeful." It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

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.

"of faith toward God." For it is not necessary now, as it was from the beginning, to believe in God. For you have already believed through teaching. The structure is thus. Therefore, leaving the elementary of God, what is this? The doctrine of baptisms, the laying on of hands (by which, it says, you were enlightened), and the resurrection of the dead, and eternal judgment, let us press on to perfection. For it is not necessary, it says, always to speak the same things; for it has been said once and has come to pass, but it is necessary, it says, also to contribute what is among you, namely, a good conduct and a faith worthy of it. For this is perfection, to be two-handed in virtue, as it were, saying; Be sober; for there is no need to live carelessly, and again to be baptized, and through the laying on of hands to receive the Holy Spirit's visitation. "of instruction about baptism." Not as if there were many baptisms, Paul said this in the plural; for there is one baptism (Eph. 4:5); but this follows from the context. For if he were to instruct them again, and baptize them again; and again baptize those who have fallen away; then necessarily there would be many baptisms; but this is absurd. Therefore, it is not necessary to rebaptize you; but to remain with the former baptism.

"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.

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.

Perhaps these, still clinging to the law, thinking more in Jewish manners, because there are different and many baptisms in the law, wished also that the baptism of the New Covenant, which grants regeneration, should be administered many times, because they wished that the remission of sins should be considered worthy only once.

"the laying on of hands." Those things that take place in baptism; or there, when the apostles laid on their hands, they gave the Spirit, which Simon the sorcerer also sought. (Acts 8:18-19) "the resurrection of the dead." For this also takes place in baptism through the form of rising up, and is confirmed in the confession; for we confess that we believe in the resurrection of the dead. "and eternal judgment." That is, of the coming judgment, which grants either eternal good or punishment. This seems to say: since it was likely that they would be shaken, although they had already believed, either that if we live deeply, or fall away from faith, we shall be baptized again, or again be able to wash away sins, and to share in the same things as before. For they err in thinking these things.

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.

Paul spoke of this in the plural not because there are many baptisms — for baptism is one (Eph. 4:5) — but because this would, as it were, follow as a consequence. If he were catechizing again, then he would also baptize again; and in the case of apostasy, he would baptize again: by necessity there would be many new baptisms, but this is absurd. Therefore you must not repeat baptism, but abide by the first baptism. Perhaps they, as those who firmly adhered to the law, even under grace recognized many baptisms in the Jewish manner. Note that baptism follows repentance. Since repentance by itself cannot render us clean, we are therefore baptized, so that everything may be the work of the grace of Christ. Through this they received the Holy Spirit, so as to prophesy and work miracles. When, it says, Paul laid his hands on them, they received the Holy Spirit (Acts 19:6). This occurs at baptism under the figure of immersion in water and rising from it, and is affirmed in the confession of faith, for we confess that we believe in the resurrection of the dead. That is, a judgment that gives either eternal blessings or punishments. He seems to say this because they were probably wavering, even though they had already believed, or were living badly and carelessly, saying at the same time: be vigilant. It is impossible to say that if we have lived negligently, or have fallen away from the faith, we will be baptized again, will again receive the opportunity to be washed from sins and be deemed worthy of the very same things we were deemed worthy of before. You are deceived, he says, reasoning in this way.

282. – The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which we are reborn; the second is confirmation, by which we are strengthened. 283. – In regard to the first he says, of baptism. But this seems contrary to what is stated in Ephesians (4:5): 'One faith, one baptism.' Therefore, there are not several baptisms. I answer that there are three kinds of baptism, namely, of water, of desire, and of blood. But the last two have no force, unless they are referred to the first, because the first one must be intended, if it cannot be actually received by a person with the use of freedom. Hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: 'Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven' (Jn. 3:5). Of the other two, baptism of blood produces more of baptism's effects, provided that the first is desired, or the opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ's Passion: 'All we who are baptized in Christ Jesus are baptized in his blood' (Rom. 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ's death, so the martyr is conformed really. Therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin; but it does not imprint a character. Therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized. Penance, however, does not produce as many of baptism's effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ's Passion by external suffering, so a penitent by internal suffering: 'They that are Christ's have crucified their flesh with the vices and concupiscences' (Gal. 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. Therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended. 284. – The second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and laying on of hands. But this is twofold: one is productive of miracles, as when Christ cured the sick by laying his hands on them: 'He, laying his hands on everyone of them, cured them' (Lk. 4:40). And this is not sacramental. But the other is sacramental and is found in two sacraments: first, in the sacrament of Orders: 'Impose not hands lightly on anyone' (1 Tim. 5:22); secondly, in the sacrament of confirmation unto renovation: 'By the laver of regeneration and renovation of the Holy Spirit' (Tit. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ's name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace. 285. – Thirdly, there follows the terminus of motion, at which the motion is terminated. This is twofold: the first is the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor. 15:14). Therefore, he says, of the resurrection of the dead. Secondly, we expect a reward, which is conferred by the judge: 'All things that are done, God will bring into judgement' (Ec. 12:14); therefore, he says, and of eternal judgement: not that that judgement will last a thousand years, as Lactantius taught, because it will last but a moment. But it is called eternal, because the sentence passed then will last for ever: 'These shall go into eternal punishment, but the just into eternal life' (Mt. 15:46). It should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Ac (17:18) and in other places.

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.

Of the doctrine of baptisms - "There were two things," says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, Deu 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, Co1 11:2. The baptism of John was his doctrine, Act 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa 52:15. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Act 1:5; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost." I am afraid, with all this great man's learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory. I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground. Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven. Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world. The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in Isa 26:19, where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, Eze 37:1, etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, Dan 12:2 : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt. Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches, 1. Repentance, unto life. 2. Faith in God through Christ, by whom we receive the atonement. 3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost. 4. The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church. 5. The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ. 6. The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible. Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on Heb 6:8-9 (note).

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.

the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [BENGEL]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [ALFORD]. resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine." eternal judgment--judgment fraught with eternal consequences either of joy or of woe.