Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
All Commentaries on Hebrews 6:2 Go To Hebrews 6
John Chrysostom
AD 407
It is then a fitting time for us also to say now to you, Wherefore leaving the beginning of the doctrine of Christ, let us go unto perfection.
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 builds thereupon. 1 Corinthians 3:10 If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble. 1 Corinthians 3:12
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 uses milk is unskilled in the word of righteousness, for he is a babe Hebrews 5:13, 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. Romans 3:31 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.
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 19:6, 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. You are deceived (he says) in supposing these things.
