1 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. 3 And this we will do, if God permits. 4 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. 7 For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8 but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.
Verse 1 – Sin is dead works, thus foundation of repentance is laid through dead works which is sin. Repentance is turning away from sin, constantly sinning and then repenting would be laying a foundation of repentance. Maturity is not laying a foundation of repentance from dead works or sin but rather always doing living works or the will of God which is not sin.
Verse 3 – God permits NOT laying down a foundation of repentance, in other words God does NOT permit sin but rather human will does.
Exegesis (from the Greek: ἐξηγεῖσθαι, exēgēisthai; “to lead out”) is a critical exposition, commentary or interpretation of ancient literature especially religious books such as the Bible or Qur’an. The opposite of an exegetical reading of Scripture is eisegesis and instead of reading out what the text plainly presents it reads into the text what the reader is influenced by.
In order to understand a given passage one must reconstruct as much as possible the world of thought in which the NT writer lived. Since the NT frequently quotes the OT (hundreds of times) or alludes to it (thousands of times) and everywhere presupposes its language, concepts, and theology, exegesis should be particularly sensitive to its presence and careful to reconstruct the exegetical-theological context of which a given OT quotation or allusion may have been a part. A comparative approach is essential.