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1.Therefore, leaving, etc. To his reproof he joins this exhortation, — that leaving first principles they were to proceed forward to the goal. For by the word of beginning he understands the first rudiments, taught to the ignorant when received into the Church. Now, he bids them to leave these rudiments, not that the faithful are ever to forget them, but that they are not to remain in them; and this idea appears more clear 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 proceeds not to the superstruction, wearies himself with foolish and useless labor. In short, as the builder must begin with the foundation, so must he go on with his work that the house may be built. Similar is the case as to Christianity; we have the first principles as the foundation, but the higher doctrine ought immediately to follow which is to complete the building. They then act most unreasonably who remain in the first elements, for they propose to themselves no end, 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 to be at first so founded as afterwards to rise upwards, until by daily progress it be at length completed. (95)
Of repentance from dead works, etc. He here refers to a catechism commonly used. It is hence 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 this, that the catechumen made 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; there was an examination had especially on the creed called the Apostles’ Creed. This was the first entrance, as it were, into the church to those who were adults and enlisted under Christ, as they were before alienated from faith in him. This custom the Apostle mentions, because there was a short time fixed for catechumens, during which they were taught the doctrine of religion, as a master instructs his children in the alphabet, in order 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 alleged his care and assiduity in teaching these two things. It seems then (as it may be said) unreasonable that the Apostle should bid repentance and faith to be omitted, when we ought to make progress in both through the whole course of our life. But when he adds, from dead works, he intimates that he speaks of first 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 be said properly 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 deemed 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 they who were lately and for the first time consecrated to the faith, commenced a new life. So also the word, faith, means 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; nay, the very end of all religion, which we ought to bear in mind through 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, “ thou believe the resurrection of the dead? Dost thou believe eternal life?” These things were suitable to children, and that only once; therefore to turn back to them again was nothing else but to retrograde.
(95) See Appendix S.