Chapter Six
Heb. 6:1. Therefore, leaving the elementary principles of the doctrine of Christ, let us press on to perfection;
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.
Heb. 6:1. And let us not lay again the foundation of repentance from dead works and of faith toward God,
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.
Heb. 6:2. the teaching about baptisms,
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.
Heb. 6:2. On the laying on of hands,
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).
Heb. 6:2. Of the resurrection of the dead
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.
Heb. 6:2. And of eternal judgment.
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.
Heb. 6:3. And this we will do, if God permits.
"This we will do" – what? – that is, to go on to perfection, if God also wills it. He said this not as though God did not command it, but as he usually spoke, that if it is pleasing to God, then this is precisely what I also want to do.
And at the same time He teaches us here that we should make everything dependent on His will and that even in unquestionably good deeds we should not trust our own judgment and our own strength. The Apostle Jude also clearly persuades us of this same thing.
Heb. 6:4. For it is impossible — those who were once enlightened,
He did not say "unprofitable," or "unseemly," but "impossible," so that he drove them to despair regarding the hope of a second baptism.
Heb. 6:4. and having tasted the heavenly gift,
That is, the forgiveness of sins. For no one is able to give this, except God alone.
Heb. 6:4. and have become partakers of the Holy Spirit,
After the remission of sins follows the communion of the Holy Spirit: for He does not dwell in a body burdened with sins. And the Holy Spirit was communicated through the laying on of hands, as was also said above.
Heb. 6:5. and have tasted the good word of God
He did not say directly what this is, but of course he gives us to understand that he says this about every spiritual teaching.
Heb. 6:5. Powers of the age to come,