John Calvin Commentary Hebrews 6:1

"Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God," — Hebrews 6:1 (ASV)

Therefore, leaving, etc. To his reproof he joins this exhortation—that leaving first principles they should proceed forward to the goal. For by the word of beginning he understands the first rudiments, taught to the ignorant when they were received into the Church. Now, he instructs them to leave these rudiments, not that the faithful are ever to forget them, but that they should not remain in them; and this idea becomes clearer from what follows—the comparison of a foundation; for in building a house we must never leave the foundation, and yet to be always engaged in laying it would be ridiculous.

For as the foundation is laid for the sake of what is built on it, he who is occupied in laying it and does not proceed to the superstructure wearies himself with foolish and useless labor. In short, just as the builder must begin with the foundation, so he must also continue with his work so that the house may be built. The case is similar with Christianity; we have the first principles as the foundation, but the higher doctrine ought to immediately follow, which is to complete the building. Those who remain in the first elements then act most unreasonably, for they set no goal for themselves, as though a builder spent all his labor on the foundation and neglected to build up the house. So then, he would have our faith be founded at first in such a way that it afterwards rises upward, until by daily progress it is at length completed.

Of repentance from dead works, etc. Here he refers to a commonly used catechism. It is therefore a probable conjecture that this Epistle was written, not immediately after the promulgation of the Gospel, but when they had some kind of polity established in the Churches; such as the catechumen making a confession of his faith before he was admitted to baptism. And there were certain primary points on which the pastor questioned the catechumen, as it appears from the various testimonies of the Fathers; an examination was conducted especially on the creed called the Apostles’ Creed. This was the first entrance, so to speak, into the church for those who were adults and enlisted under Christ, as they were previously alienated from faith in him. The Apostle mentions this custom because a short time was fixed for catechumens, during which they were taught the doctrine of religion, just as a master instructs his children in the alphabet, so that he may afterwards advance them to higher things.

But let us examine what he says. He mentions repentance and faith, which include the fullness of the Gospel; for what else does Christ command his Apostles to preach, but repentance and faith? When, therefore, Paul wished to show that he had faithfully performed his duty, he affirmed his care and diligence in teaching these two things.

It seems then (it might be said) unreasonable that the Apostle should instruct that repentance and faith be omitted, when we ought to make progress in both throughout the whole course of our life. But when he adds, from dead works, he intimates that he speaks of initial repentance; for though every sin is a dead work—either as it leads to death or as it proceeds from the spiritual death of the soul—yet the faithful, already born again of the Spirit of God, cannot properly be said to repent from dead works. Regeneration is not indeed made perfect in them; but because of the seed of new life which is in them, however small it may be, this at least may be said of them: that they cannot be considered dead before God. The Apostle then does not include, in general, the whole of repentance (the practice of which ought to continue to the end), but he refers only to the beginning of repentance, when those who were recently and for the first time consecrated to the faith commenced a new life. So also the word faith refers to that brief summary of godly doctrine commonly called the Articles of Faith.

To these are added, the resurrection of the dead and eternal judgment. These are some of the highest mysteries of celestial wisdom—indeed, the very goal of all religion—which we ought to bear in mind throughout the whole course of our life. But as the very same truth is taught in one way to the ignorant and in another way to those who have made some proficiency, the Apostle seems here to refer to the common mode of questioning: “Do you believe in the resurrection of the dead? Do you believe in eternal life?” These things were suitable for beginners, and that only once; therefore, to turn back to them again was nothing less than to go backward.