Hebrews 6 commentary

HEBREWS 6 COMMENTARY
EDITED BY GLENN PEASE
INTRODUCTION
S L JOHNSON, " Last week I mentioned that this is the prime passage of the Arminians and the cardinal
passage of all who believe that it possible to be saved and then lost. This group includes the Methodists,
Anglicans, Lutherans, the Church of Christ, and the Romans Catholic Church and others.
I once heard an evangelists say, "a Methodist knows he has got religion but he is afraid he may lose it.
A Presbyterian knows he can't lose it, but he’s afraid he hasn't got it. " There is a lot of truth in these two
attitudes towards the New Testament.
Philip Mauro, “Since the Epistle to the Hebrews has to do solely with the experiences of a redeemed
people, it follows that certain passages (Heb. 6:4-6 and 10:26-31) which are sometimes taken as
indicating the eternal condemnation of the persons to whom they refer, cannot have that significance.
That the people of God can bring upon themselves great suffering and loss is clearly set forth in many
Scriptures. But it is equally clear that they cannot themselves be lost. In Hebrews we learn what may
befall the sheep in the wilderness; and it must not be forgotten that the Good Shepherd has Himself
declared concerning them, “I give unto them eternal life and they shall never perish” (Jn. 10:28). How
could those perish for whom He laid down His Life, and for whom He now intercedes in resurrection life
and power? That could not be; but there is, on the other hand, the gravest danger that they may,
through perversity, disobedience, unbelief, sloth, or neglect, incur serious loss. It is on this account that
the Holy Spirit so earnestly urges them “to-day,” and so long as it is called “to-day,” to hear His Voice,
Who now speaks from Heaven, in order that, when the crucial hour arrives, that may not befall them,
which befell God’s people of old, who, when the opportunity came for entering into the possesssion of the
promised inheritance, hardened their heart to His Word, provoked His indignation, and so could not enter
in because of unbelief. Those whom God has redeemed from the bondage of sin and the fear of death
can never be lost. Their security rests upon the finished work accomplished by Christ upon the Cross;
and what He has accomplished stands for ever. But beyond any question there is the possibility that
they may fall after the same example of disobedience, and so may fail to inherit “the blessing.” And in
view of that possibility we are here most solemnly warned that such as draw back from entering into the
reward promised to patience and obedience, cannot be renewed again unto repentance, that is to say,
they cannot be permitted, upon change of mind (which is the meaning of “repentance”), to enter into that
blessing from which they willfully turned away.
We are prone to slight the warnings of Scripture, and are all too ready to assign them to others than
ourselves-to “the Jewish remnant” for example. Let us be on our guard against the deceitfulness of our
own hearts, as well as against the deceivableness of sin. We cannot afford to neglect the warnings of
Scripture; and there is no room for doubt as to those for whom the warnings of Hebrews are intended.
They are, beyond question, for those who have been redeemed by the precious Blood of Christ. They
are for those on whose behalf He is gone into Heaven, and for whom now He intercedes. If we apply to
ourselves such passages as “Seeing then that we have a great High Priest that has passed into the
Heavens” (Heb. 4:14), we must also of necessity accept the application of the words that occur in the
immediate context, “Let us labor, therefore, to enter into that rest, lest any man fall after the same
example of unbelief” (lit., disobedience). It is impossible to read the warnings contained in this Epistle
without perceiving that tremendous consequences hinge upon the attention given to them.
It being clear then, that the redeemed people of God may fail to obtain “the promise,” and to
secure to themselves “the recompense of the reward,” it becomes a matter of highest importance for them
to give their most earnest and intelligent heed to the warnings which God, in His faithfulness and
kindness, has vouchsafed them; and also to avail themselves of the provision which His grace extends to
meet their need and to help their infirmities.

The Theology of Hebrews
The Church after Paul saw slow but steady progress. By the last quarter of the first century AD the
Church had made inroads into every major city of the Roman Empire. But something else was happening
at the same time; people were growing impatient. You see, Jesus had said "And he said to them, "Truly I
tell you, there are some standing here who will not taste death until they see that the kingdom of God has
come with power" (Mk 9:1).
No matter how this verse in interpreted today, when Jesus spoke these words they understood him
literally. Thus, when the earliest believers began to die the Church began to wonder if the coming was not
imminent. Some of them, quite frankly, gave up hope that He would ever come again. Many of those who
grew disenchanted with Christianity were Jews who had converted in the hope that the Messiah would
quickly return and establish his earthly kingdom. When he did not, they began to leave the Church,
evidently in droves.
The Letter to the Hebrews is written to these Jewish Christians in order to encourage them to remain
faithful to Jesus, "for it is impossible to restore again to repentance those who have once been
enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the
goodness of the word of God and the powers of the age to come, and then have fallen away, since on
their own they are crucifying again the Son of God and are holding him up to contempt" (Hebrews 6).
These believers must hold fast to the faith; for there is no other way by which they can be saved. So the
writer of Hebrews makes every effort to prove that Jesus is superior to anything that Judaism has to offer.
He is better than the angels, Moses, the law, the Prophets, or anything else.
The central idea of the letter is that Jesus is the ultimate gift and the ultimate giver; that is, he is
simultaneously the high priest and the sacrificial victim! Because of his sacrifice the believer can know
God and will become a part of God's rule. But they must beware that it is not their faith that is the
foundation of this kingdom! NO, it is God's gift that is the ground of their faith! This is made quite clear
when the author stresses the death and exaltation of Jesus as he does. Faith in him is the goal of their
lives as well as the ground of their faith. If they forget this, then they will fall away from Him.
Higher than Moses and higher than the angels, Jesus remains forever the greatest gift which God has
ever given humankind. Cf. 2:17-18; 4:14-16; 5:5-10; 6:20; 7:24-28; 9:11-14; 24-28; 10:12-14; 19-21.
Since he is the gift and the giver, his followers must give ear to him; they must listen to him or they will
hear nothing! So it is neither the law nor an angel they must adhere to- they must listen to the voice of the
priest who gave himself for them.
As these things are said by our anonymous writer standing at our imaginary lectern, the crowd begins to
disperse. From this point onward in the New Testament the voices we hear are not quite so well heeded
as Paul or John. Yet what he has to say is very important; and we should chide our neighbors for leaving
before they hear them out!
Pastor Jesse Gistand "Now what is it then that the Apostle instructs these slothful students of the
scriptures to do? Leave! Leave off with the picture. Verses 1-3 of Hebrews 6 is a reference to the old
testament principles pointing at Christ in the dead works of sacrificial offerings. Dead works in that they
had no saving virtue in them.
David a man of faith was raised above the carnal ordinance of sacrifices to see what was acceptable with
GOD. Not the blood of bulls and goats, but the blood of Jesus Christ without spot and blemish. "For thou
desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a
broken spirit: a broken and a contrite heart, O God, thou wilt not despise." (Psalm 50:16-17).
And this speaks first of that humble servant who was meek and lonely of heart. Jesus Christ his heart, his
work and his brokenness alone is accepted with the Father. I suggest that you give that heart to GOD if
ever you shall be heard of him. This too is the only way your guilty sin stained conscience can be free of
the condemnation of the Law. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling
the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who

through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to
serve the living God?" (Hebrews 9:13-14).
Do you see it? It takes the same GOD that places the burden of guilt upon the condemned sinners
conscience by the Law, to remove it by the proper and acceptable sacrifice. The blood of his Son, to be
brought to GOD by faith alone. David knew that the mere ritual and formality of orthodox worship was not
acceptable with GOD. His heart still condemned him. GOD was greater than his heart, and pressed out of
his servant this eternal truth, sacrifices and offerings thou wouldst not. True repentance is a work of
Grace, not a work of the Law. Real genuine repentance is exactly what faith in Christ does. Turn you from
the futility and emptiness of works to serve the true and the living GOD.
The Apostle here warns the Hebrews and todays Hebrews that Moses is dead. He died in the wilderness
along with Aaron and Miriam, and is vanishing away in the faith eye of those who see Jesus Christ only.
Faith toward God is what the carnal ordinances tutored, as one was to look beyond the type, the
ceremony to the promise that is conveyed. But men, as it was then also now stumble at the sign. There is
no efficacy in signs, no power. The stop sign calls for one to stop. It however, can not stop the person that
refuses to yield and the consequences are too frequently evident. So too, sacrifices and washings, are of
themselves dead, and possess no sacramental virtues as alleged by the catholics and some branches of
reformed theology.
1 Therefore let us leave the elementary teachings
about Christ and go on to maturity, not laying again
the foundation of repentance from acts that lead to
death, and of faith in God,
1. BARNES, "Therefore - “Since, as was stated in the previous chapter, you ought to be
capable of comprehending the higher doctrines of religion; since those doctrines are adapted to
those who have been for a considerable time professors of Christianity, and have had
opportunities of growing in knowledge and grace - as much as strong meat is for those of mature
years - leave now the elements of Christian doctrine, and go on to understand its higher
mysteries.” The idea is, that to those who had so long been acquainted with the way of salvation,
the elements of Christianity were no more adapted than milk was for grown persons.
Leaving - Dismissing; intermitting; passing by the consideration of with a view to advance to
something higher. The apostle refers to his discussion of the subject, and also to their condition.
He wished to go on to the contemplation of higher doctrines, and he desired that they should no
longer linger around the mere elements. “Let us advance to a higher state of knowledge than the
mere elements of the subject.” On the sense of the word “leaving,” or quitting with a view to
engage in something else, see Mat_4:20, Mat_4:22; Mat_5:24.
The principles - Margin: “The word of the beginning of Christ.” Tyndale renders it: “let us
leave the doctrine pertaining to the beginning of a Christian man.” Coverdale, “let us leave the
doctrine pertaining to the beginning of a Christian life.” On the word “principles” see the note on
Heb_5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the
same. The reference is to what he regarded as the very elements of the Christian doctrine; and
the meaning is, “let us no longer linger here. We should go on to higher attainments. We should
wholly understand the system. We should discuss and receive its great principles. You have been
long enough converted to have understood these; but you linger among the very elementary

truths of religion. But you cannot remain here. You must either advance or recede; and if you do
not go forward, you will go back into entire apostasy, when it will be impossible to be renewed.”
The apostle here, therefore, does not refer to his discussion of the points under consideration as
the main thing, but to their state as one of danger; and in writing to them he was not content to
discuss the elements of religion as being alone suited to their condition, but would have them
make higher attainments, and advance to the more elevated principles of the gospel.
Of the doctrine - Literally, “the word” - λόγον logon - “reason, or doctrine of the beginning
of Christ.” That is, the word or reason that pertains to the elements of his system; the first
principles of Christian doctrine.
Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of him
and his religion. Most probably it is the latter - what pertains to the Messiah, or to the Christian
revelation. The idea is, that there is a set of truths which may be regarded as lying at the
foundation of Christian doctrine, and those truths they had embraced, but had not advanced
beyond them.
Let us go on - Let us advance to a higher state of knowledge and holiness. The reference is
alike to his discussion of the subject, and to their advancement in piety and in knowledge. He
would not linger around these elements in the discussion, nor would he have them linger at the
threshold of the Christian doctrines.
Unto perfection - compare the notes on Heb_2:10. The word here is used, evidently, to
denote an advanced state of Christian knowledge and piety; or the more elevated Christian
doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the
intention of the apostle to discuss the more elevated doctrines of Christianity, but to” such an
advance as would secure them from the danger of apostasy.” If it should be said, however, that
the word “perfection” is to be understood in the most absolute and unqualified sense, as
denoting entire freedom from sin, it may be remarked:
(1) That this does not prove that they ever attained to it, nor should this be adduced as a text
to show that such an attainment is ever made. To exhort a man to do a thing - however
reasonable - is no proof in itself that it is ever done.
(2) It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached
that point on earth, that fact does not make it any the less desirable or proper to aim at it.
(3) There is much in making an honest attempt to be perfectly holy, even though we should
not attain to it in this life. No man accomplishes much who does not aim high.
Not laying again the foundation - Not laying down - as one does a foundation for an
edifice. The idea is, that they were not to begin and build all this over again. They were not to
make it necessary to lay down again the very cornerstones, and the foundations of the edifice,
but since these were laid already, they were to go on and build the superstructure and complete
the edifice.
Of repentance from dead works - From works that cause death or condemnation; or that
have no vitality or life. The reference may be either to those actions which were sinful in their
nature, or to those which related to the forms of religion, where there was no spiritual life. This
was the character of much of the religion of the Jews; and conversion to the true religion
consisted greatly in repentance for having relied on those heartless and hollow forms. It is
possible that the apostle referred mainly to these, as he was writing to those who had been
Hebrews. When formalists are converted, one of the first and the main exercises of their minds
in conversion, consists in deep and genuine sorrow for their dependence on those forms.
Religion is life; and irreligion is a state of spiritual death, (compare the notes on Eph_2:1),
whether it be in open transgression, or in false and hollow forms of religion. The apostle has
here stated what is the first element of the Christian religion. It consists in genuine sorrow for
sin, and a purpose to turn from it; see the note on Mat_3:2.

And of faith toward God - see the note on Mar_16:16. This is the second element in the
Christian system. Faith is everywhere required in order to salvation, but it is usually faith “in the
Lord Jesus” that is spoken of; see Act_20:21. Here, however, faith “in God” is particularly
referred to. But there is no essential difference. It is faith in God in regard to his existence and
perfections, and to his plan of saving people. It includes, therefore, faith in his message and
messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God -
“the God and Father of our Lord Jesus Christ;” and he who believes in the true God believes in
him as Father, Son, and Holy Spirit; the Author of the plan of redemption, and the Saviour of
lost people. No one can believe “in the true God” who does not believe in the Saviour; compare
Joh_5:23; Joh_17:3. He who supposes that he confides “in any other” God than the Author of
the Christian religion, worships a being of the imagination as really as though he bowed down to
a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to
believe in, any more than the God of the Brahmin has an existence. To believe “in God,”
therefore, is to believe in him as he “actually exists” - as the true God - the Author of the great
plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is
essential to salvation. How can he be saved who has no “confidence” in the God that made him?
2. CLARKE, "Therefore - Because ye have been so indolent, slow of heart, and have still so
many advantages.
Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of
babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be
capable of understanding the highest.
Let us go on unto perfection - Let us never rest till we are adult Christians - till we are
saved from all sin, and are filled with the spirit and power of Christ.
The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the
beginning of Christ, as in the margin; that is, the account of his incarnation, and the different
types and ceremonies in the law by which his advent, nature, office, and miracles were pointed
out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the
Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and
come to the Gospel. Cease from Moses, and come to the Messiah.
Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωµεθα·
Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us
forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of
glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls
from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own
way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e.
against the heart being cleansed from all sin in this life, and filled with love to God and man,
because they judge it to be impossible! Is it too much to say of these that they know neither the
Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God
can carry us on to the possession of it.
Laying again the foundation of repentance - The phrase νεκρα εργα, dead works,
occurs but once more in the sacred writings, and that is in Heb_9:14 of this epistle; and in both
places it seems to signify such works as deserve death - works of those who were dead in
trespasses, and dead in sins; and dead by sentence of the law, because they had by these works
broken the law. Repentance may be properly called the foundation of the work of God in the soul
of man, because by it we forsake sin, and turn to God to find mercy.

Faith toward God - Is also a foundation, or fundamental principle, without which it is
impossible to please God, and without which we cannot be saved. By repentance we feel the
need of God’s mercy, by faith we find that mercy.
But it is very likely that the apostle refers here to the Levitical law, which, in its painful
observances, and awful denunciations of Divine wrath against every breach of that law, was well
calculated to produce repentance, and make it a grievous and bitter thing to sin against God.
And as to faith in God, that was essentially necessary, in order to see the end of the
commandment; for without faith in him who was to come, all that repentance was unavailable,
and all ritual observances without profit.
3. GILL, "Therefore leaving the principles of the doctrine of Christ,.... The Gospel is
the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he
received it from his Father; as man, he was the preacher of it; and he is also the sum and
substance of it: the principles of this doctrine are either the easier parts of the Gospel, called
milk in the latter part of the preceding chapter; which are not to be left with dislike and
contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not
to abide in and stick here, without going further: or rather the ceremonies of the law, which were
the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the
doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of
the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of
abiding by them, and of continuing them in the Gospel church; whereas they were to be left,
since they had had their use, and had answered what they were designed for, and were now
abolished by Christ.
Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things,
which the clear revelation and ministry of the Gospel lead unto; and which the rites and
ceremonies, types and figures of the law, never could:
not laying again the foundation of repentance from dead works; the Syriac version
reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an
answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only
with this article of repentance, but with each of the other five articles, the foundation of which is
no more to be laid again than this: and not laying it again, either means not teaching it, and so
refers to the apostle, and other ministers of the word, who should not insist upon the following
things, at least not stick there, but go on to deliver things more sublime and grand; or not
hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of
evangelic truths than the following articles exhibited to them: and the several parts of this
foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers,
design either the first things, with which the Gospel dispensation was ushered in; or rather, and
which I take to be the true sense, the general principles and practices of the Jews under the
former dispensation; for these are not the six principles of the Christian religion, as they are
commonly called, but so many articles of the Jewish creed; some of which were peculiar to the
Jews, and others common to them, with us Christians: thus,
repentance from dead works, does not intend evangelical repentance, the doctrine of which
is to be ministerially laid, and the grace itself to be exercised over and over again; but a
repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the
Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them
did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a

conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the
creature was slain, deserved to be treated as that was, and die as that did. So the Jews (f) say,
"when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am
he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting
that the man should be sacrificed rather than the beast; and so it appears that, ‫על‬‫ידי‬‫קרבנו‬‫הוא‬
‫,יחרט‬ "by the means of his offering he repents".''
But now, under the Gospel dispensation, believing Jews, as these were to whom the apostle
writes, were not to learn the doctrine of repentance from slain beasts, or to signify it in this way;
since repentance and remission of sins were preached most clearly to them in the name of
Christ: nor were they to lay again another part of this foundation, or a second article of the
Jewish creed,
and of faith towards God; which article is expressed in language agreeable to the Jewish
dispensation; whereas evangelical faith is usually called the faith of Christ, or faith in Christ, or
towards our Lord Jesus Christ; but this respects faith in God, as the God of Israel: hence says
our Lord to his disciples, who were all Jews, "ye believe in God": ye have been taught, and used
to believe in God, as the God of Israel; "believe also in me", as his Son and the Messiah, and the
Mediator between God and man, Joh_14:1, so that now they were not only to have faith towards
God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as
the Saviour of lost sinners, without the intermediate use of sacrifices.
4. HENRY, "We have here the apostle's advice to the Hebrews - that they would grow up
from a state of childhood to the fullness of the stature of the new man in Christ. He declares his
readiness to assist them all he could in their spiritual progress; and, for their greater
encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth,
Christians must leave the principles of the doctrine of Christ. How must they leave them? They
must not lose them, they must not despise them, they must not forget them. They must lay them
up in their hearts, and lay them as the foundation of all their profession and expectation; but
they must not rest and stay in them, they must not be always laying the foundation, they must go
on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to
support the building. Here it may be enquired, Why did the apostle resolve to set strong meat
before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were
but weak, yet others of them had gained more strength; and they must be provided for suitably.
And, as those who are grown Christians must be willing to hear the plainest truths preached for
the sake of the weak, so the weak must be willing to hear the more difficult and mysterious
truths preached for the sake of those who are strong. 2. He hoped they would be growing in their
spiritual strength and stature, and so be able to digest stronger meat.
I. The apostle mentions several foundation-principles, which must be well laid at first, and
then built upon; neither his time nor theirs must be spent in laying these foundations over and
over again. These foundations are six: -
1. Repentance from dead works, that is, conversion and regeneration, repentance from a
spiritually dead state and course; as if he had said, “Beware of destroying the life of grace in your
souls; your minds were changed by conversion, and so were your lives. Take care that you return
not to sin again, for then you must have the foundation to lay again; there must be a second
conversion a repenting not only of, but fRom. dead works.” Observe here, (1.) The sins of
persons unconverted are dead works; they proceed from persons spiritually dead, and they tend
to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a

universal change of heart and life. (3.) Repentance for and from dead works is a
foundation-principle, which must not be laid again, though we must renew our repentance daily.
2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and
perfections, the trinity of persons in the unity of essence, the whole mind and will of God as
revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith
acquaint ourselves with these things; we must assent to them, we must approve of them, and
apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead
works, and faith towards God, are connected, and always go together; they are inseparable
twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which
should be once well laid, but never pulled up, so as to need to be laid over again; we must not
relapse into infidelity.
5. JAMISON, "Heb_6:1-14. Warning against retrograding, which soon leads to apostasy;
Encouragement to steadfastness from God’s faithfulness to His Word and Oath.
Therefore — Wherefore: seeing that ye ought not now to be still “babes” (Heb_5:11-14).
leaving — getting further forward than the elementary “principles.” “As in building a house
one must never leave the foundation: yet to be always laboring in ‘laying the foundation’ would
be ridiculous” [Calvin].
the principles of the doctrine — Greek, “the word of the beginning,” that is, the
discussion of the “first principles of Christianity (Heb_5:12).
let us go on — Greek, “let us be borne forward,” or “bear ourselves forward”; implying active
exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they
ought to be) learners, and says, Let us together press forward.
perfection — the matured knowledge of those who are “of full age” (Heb_5:14) in Christian
attainments.
foundation of — that is, consisting in “repentance.”
repentance from dead works — namely, not springing from the vital principle of faith
and love toward God, and so counted, like their doer, dead before God. This repentance from
dead works is therefore paired with “faith toward God.” The three pairs of truths enumerated
are designedly such as JEWISH believers might in some degree have known from the Old
Testament, but had been taught more clearly when they became Christians. This accounts for
the omission of distinct specification of some essential first principle of Christian truth. Hence,
too, he mentions “faith toward God,” and not explicitly faith toward Christ (though of course
included). Repentance and faith were the first principles taught under the Gospel.
5B. FUDGE, “The principles of the doctrine of Christ are the elementary matters which had
been previously taught to the Hebrew Christians. They are encouraged to be leaving these things
-- not in the sense of rejecting their truthfulness, or attempting to unlearn them, but as a child
leaves the first reader in school for one more advanced, or as he leaves milk for solid
nourishment. And they are called to go on to perfection or maturity or completion. The idea of
perfection will reappear in the coming chapters.
It is necessary to lay a foundation in the construction of a firm building, but once the
foundation has been laid, it is not put down again and again. This point is the basis for verses
four through six. Those who fall away, having once been instructed in the fundamentals, will not
be reclaimed by beginning from the first as if they had never heard the gospel. if they
experienced these initial responses and understood these fundamentals -- but then fell away --
they have rejected what they know and have no room in their hearts for a conversion as at the
first. Again is an important word in understanding these verses.

Six matters are listed as elementary principles, and they have been variously interpreted.
Some take these as elements of Old Testament teaching in contrast to the more perfect lessons
of the gospel. It is true that the terms which follow are all used at times of elements of
preChristian truth. On the other hand, it seems more nearly correct to think of these
fundamentals as basics in Christian instruction, both in view of the larger context and the
specific terms as well.
The six points are given in three pairs of two each. We might speak of these pairs under the
headings of preparation, initiation and motivation or direction. First mentioned is repentance
from dead works and faith toward God. Repentance and faith are joined also in Mark 1:15 and
Acts 20:21. In repentance, one feels the guilt of his own sin and rebellion against God, is sorry
for it, and purposes to change his direction of life. He abandons dead works (see 9:14
<hebrews.html>), "works of righteousness" or "works of law," which are dead because they lead
to death, can not bring spiritual life and are futile so far as pleasing God. Someone has pictured
works springing from obligation as dead in the sense that they do not spring from life. They are
as sheep’s wool draped over a wolf’s back; there is no vital connection between the animal and
the wool.
In faith toward God one not only accepts intellectually that God is, but places his confidence
in God for salvation. He does this by trusting the reconciliation God has already brought about
through the life and death of Jesus Christ, and by throwing himself on the mercy and grace of
God by identification with that sinless Son through living faith.
By repentance, man denies himself; by faith, he takes up his cross to follow Jesus. By
repentance, he is crucified to the old way of life and all human merit or personal boasting; by
faith, he takes hold of life in Christ and gratefully claims the merit and reward of Christ’s perfect
life. Repentance and faith here stand for the initial hearing of the gospel and the response of the
heart to it.
6. CALVIN, "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, "Dost 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.
6B. COFFMAN, “Verses 1, 2
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, of the teaching of baptisms, and of laying
on of hands, and of the resurrection of the dead, and of eternal judgment.
Leaving ... the first principles
is not enjoined in the sense of departing from those fundamental things, but
in the sense of progressing beyond them, the overwhelming importance of
the things mentioned being inherent in the fact of their being called "first
principles" and "a foundation." Through use of a pronoun "us," the writer
identifies himself with his readers, as more emphatically in Heb. 6:3
following; and from this it should not be presumed that the inspired author
of this epistle was himself deficient in the manner of his readers, nor that
he, like them, was guilty of serious fault of omission. Just why a similar
identification of the author with his readers in Heb. 2:3 should be hailed as
proof that the author was denying his own apostleship has never been
explained. See under "authorship" in the introduction for note on this, also
under Heb. 2:3. What the writer surely did here, he may have done in Heb.
2:3; and the basis of dogmatic affirmations to the contrary, far from being
evident, appears forced and unnatural.
The "perfection" in this place refers to a more extensive and thorough
knowledge of Christian principles, as contrasted with the mere acquaintance
with the basic fundamentals. The goal of all Christian endeavor is absolute
perfection, even as God is perfect, for Jesus said, "Be ye therefore perfect,
even as your heavenly Father is perfect" (Matthew 5:48). Unattainable in the
ultimate sense, perfection is nevertheless the goal of Christians. All should
strive toward it.
THE SIX FUNDAMENTALS
Ironically, ours is an age that has indeed "gone on" to a very fanciful and
indefinite kind of perfection so-called, categorically forsaking and denying
the very principles outlined here as fundamental. For the generation that
first received this letter to the Hebrews, a further stress of the fundamentals
was not needed; but for this age, the opposite is true. Fundamental truth of
the most basic nature is openly denied or presumptuously ignored by an age
that seems to feel that it has outgrown such elementary things as these;

and, therefore, we may be thankful indeed for the inspired outline of things
which actually constitute fundamental Christian doctrine. Some study will be
given to this extremely interesting list of the foundation principles of the
Christian religion:
repentance from dead works,
faith toward God,
the teaching of baptisms,
the laying on of hands,
the resurrection of the dead,
the eternal judgment.
There are two categories here, first the plan of salvation, as it has been
called, including faith, repentance and baptism, and pertaining largely to
alien individuals, and secondly, certain doctrines that concern all people
collectively. Some make a triple division, grouping the three successive pairs
to represent man's personal relations, his social relations, and his connection
with the unseen world. F1
Objection to the view that the primary steps of Christian obedience, faith,
repentance and baptism, are intended here springs from two things: (1) the
order of their being mentioned (repentance first), and (2) the mention of
plural baptisms. We shall note each of these. The order of faith and
repentance in the steps of obedience does not depend on any word list, even
of the apostles, for it is impossible for them to be reversed. No unbeliever in
the history of the world ever repented; and the mention of repentance first
in this sequence cannot possibly imply any priority of its appearance in the
sinner's heart. The scriptures supply another example of clearly related
actions being mentioned out of their natural sequence. Peter said of the
crucifixion of Christ that it was he "whom they slew and hanged on a tree"
(Acts 5:30), thus reversing the chronological sequence.
The use of the plural "baptisms" doubtless sprang from the fact that no less
than seven baptisms are mentioned in the New Testament, these being: (1)
the baptism of the Holy Spirit (Matthew 3:11); (2) the baptism of fire
(Matthew 3:11); (3) the baptism of John (Matthew 3:16); (4) the baptism
unto Moses (1 Corinthians 10:2); (5) the baptism of suffering (Luke 15:30);
(6) the baptism for the dead (1 Corinthians 15:29); and (7) the baptism of
the great commission (Matthew 28:18-20). The seventh of these is beyond
question the "one" baptism of Eph. 4:5; and the knowledge of these things
was most certainly part of the elementary things that one had to know in

order to become a Christian. Able scholars have rejected this view, Bruce,
for example, insisting that "baptisms" in this place has no reference
whatever to that Christian ordinance that stands at the gateway of the
church; but in matters of this kind, one must be on guard against the
natural bias that flows from the theological position of the commentator.
Just how anyone can rule out Christian baptism as being included in
"baptisms," especially when it stands in a list of fundamental Christian
doctrines, must ever appear as a mystery indeed. Westcott, an incomparable
master of the Greek text, allows the obvious meaning of the word to stand,
stating that
The plural and peculiar form (of the term "baptisms") seems to be used to include
Christian baptism with other lustral rites. The "teaching" would naturally be directed
to show their essential difference. F2
Repentance from dead works.
Repentance is basic to salvation, on the part of both aliens and Christians,
being a constant duty of all who would enter into life. It is an invariable
condition of forgiveness of any sin whatsoever (Luke 13:3). "From dead
works" is a reference to the class of deeds from which the conscience
requires to be cleansed, as evidenced by the same description of them in
Heb. 9:14. All works are dead, in the sense intended here, except the ones
motivated by faith and love of God. The works of human righteousness, the
works of the flesh, the works of mortal achievement, and even the works of
the Law of Moses, must all be included in the "dead works" mentioned here.
And faith toward God.
Faith as a fundamental is affirmed not only here but in Heb. 11:6, and
throughout the New Testament (Mark 16:15,16). It is rather strange that
faith which has been elevated to a super-status by most of Protestantism
should be revealed here among the simplicities, a rudimentary, fundamental,
basic thing, which one is admonished to leave and go on unto perfection!
What a contrast is between this and the view of the creeds which make it
the "sole" basis of salvation. Nevertheless, it would be difficult indeed to
overstress the importance of faith, without which no man can please God. It
is a "sine qua non" of redemption.
And the teaching of baptisms.
This was noted above, but a few more thoughts are in order. Plainly,
baptism is made to be in this verse a part of the fundamental teaching of
Christianity; and therefore, it simply cannot be that baptism is in any sense
an optional, non-essential, elective, or superficial duty; but it is a genuine
obligation, as should already have been expected from the proclamation of it
on so many solemn occasions as a commandment to be heeded by all
people. See the accounts of the great commission in Matt. 28:18ff and Mark

16:15ff, and also the first sermon of the gospel age (Acts 2:38ff). As regards
faith and baptism, the theology of the Protestant era has exaggerated faith
and diminished baptism; but in the index of Christian fundamentals, one
finds them securely embedded side by side in the foundation of the Christian
theology. Seeing then that the Holy Spirit has made them to be among the
coordinates, it must be sinful indeed to disturb the place that either of them
has in God's marvelous system of salvation. Let those who hail baptism as
non-essential, or some superfluous accessory of the true faith, behold here
its proper place in the foundation.
Baptism is the burial in water of a believing, penitent candidate, and the
raising up again to walk in newness of life (Romans 6:4; Colossians 2:12);
only those who believe and repent can receive Christian baptism. The
purpose of baptism is to bring the believer into Christ (Galatians
3:27; 1 Corinthians 12:13; Romans 6:3). The necessity of baptism lies in
the mandate of Christ who commanded all people of all nations of all times
to receive it and submit to it (Matthew 28:18-20; Mark 16:15,16;Acts
2:38ff). The responsibility for being baptized rests upon every individual
ever born into the world. Peter commanded his hearers to "repent and have
yourselves baptized." F3
Baptism is a precondition of forgiveness of sins
(2:38; 22:16); it corresponds to the marriage ceremony as applied to Christ
and his bride, the church (Ephesians 5:25-27); it is the initiatory rite by
which one is admitted to the church which is the body of Christ
(1 Corinthians 12:13). Although the scriptures declare that we are saved by
baptism (1 Peter 3:21), it is not baptism alone that saves. Baptism without
faith, or without repentance, or without the newness of life following, is no
baptism. Baptism is "for" the remission of sins (Acts 2:38), and for the
purpose of being saved (Mark 16:15,16); and it is to be administered in the
sacred name "of the Father, and of the Son, and of the Holy Spirit" (Matthew
28:18-20). Therefore, let every man ask himself if this sacred and holy
commandment has anything to do with him!
The laying on of hands
would seem at first glance to be misplaced in this list, but not at all.
Absolutely essential to an understanding of the limitation upon the
appearance in the early history of the church of truly inspired men who could
do miracles and speak with divine authority in the church is the knowledge
of the fact that such abilities came to those men through the laying on of the
apostles' hands (Acts 8:18), and from no other source whatsoever. Out of
such knowledge flow epic deductions which are of the utmost consequence
to Christianity. The cessation of miracles and of directly-inspired teachers,
and the closing up of the sacred canon of the New Testament, and such
information as refutes the notion of any so-called apostolic succession - all
these and many other truths of a most crucial kind are directly dependent
upon just one little fact, namely, that it was through laying on of "the

apostles' hands" that those wonderful gifts came to the church, and that that
power was not hereditary, or transferable, by any other means whatever.
Plenary power of a kind like that delegated to an ambassador is never
transferable, but every new holder of it must be commissioned at the
original source. Even the sorcerer understood this basic point (Acts 8:18ff);
and the possession of that information by such a person as Simon, after
such a brief contact with the faith, proves both the fundamental or
elementary nature of the doctrine, and its basic simplicity as well. It was in
view of that knowledge that Simon tried to buy the gift, not from Philip who
had baptized him and who also had the power, and who was personally
known to Simon, but from Peter, an apostle!
The resurrection of the dead
is another fundamental sadly shunted aside in the materialistic age through
which people are passing. This old fundamental doctrine should be hauled
out of the cellar and presented anew to the secular and unbelieving society!
An apostle once said, "If in this life only we have hope, we are of all men
most pitiable" (1 Corinthians 15:19). The whole teaching of Christ was
founded squarely on the premise of a resurrection of the bad and good alike,
indeed of all people. He said,
Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear
his voice, and shall come forth; they that have done good, unto the resurrection of
life; and they that have done evil unto the resurrection of judgment (John 5:28,29).
Christianity's most successful missionary, the apostle Paul, never failed to
stress this doctrine. On land or on sea, at home or abroad, in villages or in
great cities, his message was always and constantly that of the resurrection
of the dead. The importance of this fundamental teaching to the onward
sweep of Christianity in the early centuries was marked by Gibbon in his epic
history of the decline and fall of the ancient Roman empire. He wrote,
Our curiosity is naturally prompted to inquire by what means the Christian faith
obtained so remarkable a victory over the established religions of earth. To this
inquiry an obvious but satisfactory answer may be returned; that it was owing to
the convincing evidence of the doctrine itself, and to the ruling providence of its
great Author.
Gibbon then went on to list the factors which he called "the five following
causes" which favored the rapid spread of Christianity; and the second on
the list is "the doctrine of a future life, improved by every additional
circumstance which could give weight and efficacy to that important
truth." F4
Without the doctrine of the resurrection, the whole fabric of
Christian thought dissolves into emptiness and worthlessness. No marvel
then that it is listed as fundamental.

And of eternal judgment.
This doctrine too, in these days, is more honored by its neglect than by its
faithful proclamation. The whole concept of an eternal judgment, alas, has
dropped out of the theological firmament, and from its rightful emphasis by
gospel preachers. And why? Is not this also a part of the fundamental
sub-structure of Christianity? Of course it is. The doctrine of the eternal
judgment is taught in the Old Testament (Daniel 12:2); but it is in the New
Testament that the magnificent scope and importance of it most vividly
appear. Christ plainly stated that all nations would appear simultaneously
before him in judgment, that he should sit upon the throne of God and
separate the wicked from the righteous as the shepherd divides the sheep
from the goats (Matthew 25:31ff). He taught that all nations would appear
simultaneously with that current generation in judgment, and that the
citizens of Nineveh (Matthew 12:41) and the queen of the south (Matthew
12:42), separated by centuries of time, would appear in judgment with the
contemporaries of Jesus. Efforts to spiritualize the resurrection and
judgment (the two go together) by making "our age" the judgment day, or
"the day of death" the judgment, or "every day" to be judgment day, or
such things as "historical rejections of prior social wrongs" to be the
judgment mentioned in scripture is nonsense. All such devices utterly fail in
the light of the concise and dramatic statements in the word of God, one of
them in this epistle. "It is appointed unto men once to die, and after this
cometh judgment" (Hebrews 9:27). And as for the delusion that the second
coming of Christ, accompanied by the general resurrection and final
judgment, will all be realized in some vague spiritual sense such as a
glorious era of world peace, social justice, and universal felicity among
people, forget it. To be sure, all people would delightfully hail such a
"judgment day" and such a coming of Christ; but the word of God details the
second advent of our Lord in terms of a cataclysmic event of worldwide
terror and destruction, an event that will not be, in any sense, "good news"
for the great majority of Adam's race; for the Saviour himself said that
"Then shall all the tribes of the earth mourn, and they shall see the Son of
man coming on the clouds of heaven with power and great glory" (Matthew
24:30).
Great and terrible as the concept of eternal judgment admittedly is, the
most profound necessity for it is evident. Most of the truly difficult problems
connected with the life of faith, and with reference to the entire system of
Christianity, are directly related to the doctrine of eternal judgment. Heaven,
hell, eternal punishment, eternal joy, Satan, and the problem of evil - all
these things pivot in the last analysis upon the scriptural teaching of the
judgment. All of the problems, great and small, eventually fade into
insignificance before the pressing question, "Is this universe just?" The
underlying assumption of revealed religion as set forth in both the Old

Testament and the New Testament is the concept of a just universe; and
time and time again it is unequivocably declared to be just (Psalms 45:6,7).
The father of the faithful, Abraham, idiomatically inferred it when he asked,
"Shall not the judge of all the earth do right?" (Genesis 18:25). The
existence of laws in the natural realm, the moral law within people, and the
sacred revelation all alike proclaim the justice of the universe; and if it is not
so, life indeed becomes "a tale told by an idiot, full of sound and fury,
signifying nothing" (Macbeth, Act V). Sanity in any true sense turns upon the
question of justice in the cosmos. If the righteousness and justice of God do
indeed establish his throne and undergird all things, then WE ARE SAFE; and
every man shall receive the reward of the deeds done in the body
(2 Corinthians 5:10); if not, then any true security of the soul is a fool's
dream, and man himself is but an infant crying in the night with no language
but a cry!
But if the universe is just; if the righteous shall be rewarded and the wicked
punished, AN ETERNAL JUDGMENT IS REQUIRED, a judgment in which all
inequities and injustices shall be corrected, an eternal judgment presided
over by infinite justice, wisdom, mercy, and love - in short, the judgment
revealed upon every page of the sacred scriptures, or if not revealed, then
certainly implied. The widespread neglect and apparent disbelief of this
doctrine suggests that it is true of our generation, as it was of those to
whom this epistle was first addressed, that we "have need again that
someone teach us the rudiments of the first principles of the oracles of God"
(Hebrews 5:12)
A foundation
as applied to these six crucial teachings suggests some facts regarding
foundations. No less than four foundations of Christianity are mentioned in
the New Testament, and these are: (1) the foundation fact that Jesus is the
Christ the Son of the living God (Matthew 16:13-19; 1 Corinthians 3:11);
(2) the foundation authority, namely the sayings of Jesus Christ, called by
him "these sayings of mine" (Matthew 7:24-27), "whatsoever I have
commanded you" (Matthew 28:20); (3) the foundation personnel, the
apostles and prophets of the New Testament (Ephesians 2:19); and (4) the
foundation teachings as set forth in the place before us. The multiple nature
of the foundation should not be confusing, since foundations, even of almost
any building, are comprised of several different things. The eternal city that
comes down from God out of heaven is said to have twelve foundations!
(Revelation 21:19).
7. Philip Mauro. “A passage of similar import is found in Ephesians 4:8-16. Christ,
having ascended up on high, gave gifts of ministry-namely, apostles, prophets, evangelists,

pastors, and teachers-for the equipment of the saints for the work of ministry, with the
object of building up the Body of Christ, until we all come into the unity of the faith, and of
the KNOWLEDGE OF THE SON OF GOD unto the FULL-GROWN MAN, unto the
measure of the statue of the fullness of Christ, to the end that WE BE NO LONGER
CHILDREN. All true ministry of Christ has this for its object, namely, the building up of
the Body of Christ to its full dimensions and complete stature. This growth comes through
“the knowledge of the Son of God.” As we gain in that knowledge, we advance from
spiritual childhood to spiritual maturity.
8. HARRY HEINTZ “There is more to the faith than kindergarten. We’re meant to grow,
designed to grow, created to grow. Again from The Message: "So come on, let’s leave the
preschool finger-painting exercises on Christ and get on with the grand work of art. Grow
up in Christ. The basic foundational truths are in place . . . . God helping us, we’ll stay true
to all that. But there’s so much more. Let’s get on with it!"
We’re not here for mediocrity. We’re not here to sneak into heaven. We are not here to
recoil in fear. We are here to move forward in faith. We are here to grow in grace. We are
here to pursue excellence in response to the glorious God of the universe. The preacher in
Hebrews has served as a teacher, calling the classroom to wake up and grow in knowledge
and understanding. Charles Osgood wrote a poem in 1986 called "A Pretty Good Student."
I read the beginning and the ending:
There was once a pretty good student/ Who sat in a pretty good class,
And was taught by a pretty good teacher/ Who always let pretty good pass . . .
(The poem continues to follow this pretty good student through school, up to the first job
search.)
And the first time he knew what he lacked was/ When he looked for a pretty good job.
It was then when he sought a position/ He discovered that life could be tough,
And he soon had a sneaky suspicion/ Pretty good might not be enough.
The pretty good town in our story/ Was part of a pretty good state,
Which had pretty good aspirations/ And prayed for a pretty good fate.
There was once a pretty good nation/ Pretty proud of the greatness it had,
Which learned much too late/ If you want to be great,
Pretty good is, in fact, pretty bad.
If Osgood would allow me, I would add:
And people sit in pretty good churches/ Weekly warming pretty good pews,

Ill equipped for life in the trenches/ Missing out on God’s Good News.
Our call is to strive for God’s best/ Never just the pretty good,
To grow and stretch and pass life’s test/ And walk with our excellent Lord.
9. ROGER HAHN, “The fact that the author urges his readers to join in him in the journey
to perfection suggests that he was not as negative about their spiritual condition as we
might think from Hebrews 5:11-14. Though they had been at the milk stage he is ready to
challenge them to move on.
The first step in moving on toward perfection was to leave behind the elementary teaching
about Christ. The author does not view this basic teaching as unimportant. The basics are
foundational, but it was time to move on. The author is thinking in terms of teaching (or
theology) about conversion or the beginning of the Christian walk. The second clause has
the same idea when it suggests that the readers are to not be laying again the foundation.
This shifts the figure of speech to that of a building. The foundation is absolutely necessary,
but one does not build the foundation again and again to construct the house. The
foundation is built once and then the super-structure proceeds.
The foundational elements of the Christian life are then listed in the final part of verse 1
and in verse 2. Those foundational elements are presented in three sets of related pairs:
Repentance from works and faith toward God
Instruction on baptisms and laying on of hands
Resurrection of the dead and eternal judgment.
Each of these basic elements would have been part of the teaching of any Jewish
community in the first century. The readers of Hebrews had built their basic Christian
theology on a foundation that fit into the Judaism of that time. The author of Hebrews has
no problem with that procedure, but he also believed that it was time for them to move on
to a deeper understanding of Christ. At the time of one's first encounter with Christ it is
natural (and necessary) to use the cultural and theological understandings of one's
environment to understand the gospel. However, part of Christian growth is moving
beyond a way of understanding Jesus that is shaped by our culture and background. A
mature understanding of Christ should transform and change our culture.
The first basic teaching that must be left standing is repentance from dead works. The
Greek word for repentance literally refers to a change of mind. However, the New
Testament regularly uses that word as the equivalent of the Hebrew word from the Old
Testament that meant "to turn around" or "to change direction." The point of the biblical
concept of repentance is not just a change of thinking, but a change in the way of living.
The repentance was to be from dead works.
Though many scholars argue that the author calling for his readers to turn away from
external regulations about worship or Jewish legalism, a more likely explanation is at hand.

The Greek phrase could be literally translated "from works of death" or "works which
result in death." These works of death include murders, adulteries, lusts, fornications,
thefts, idolatries, magic arts, sorceries, robberies, and many more sinful acts or attitudes.
Thus one of the basics of the Christian life is to turn away from such sinful acts and
attitudes that lead to death.
Repentance is always a matter of turning away from one direction of life and toward
another direction. One can not only turn from. One must also turn toward. The direction
toward which the new Christian turns is faith toward God. This is only the second time the
(Greek) noun faith has appeared in the book of Hebrews. It first was used in Hebrews 4:2
where the author states that the good news did not benefit those who failed to enter the
promised rest because they were not united by faith with those who listened to God. The
context there makes it clear that faith means trusting obedience. Turning from a life of evil
will never happen unless one also turns toward a life of trusting obedience to God.
Instruction about baptisms has traditionally been taken to refer to the Christian rite of
baptism. While this fits well in the flow of thought it is probably a misunderstanding. The
Greek word is plural rather than singular and it is not the normal word used in the New
Testament to refer to baptism. The normal word translated baptism in the New Testament
is baptisma. This word is baptismos which is only used in two other places in the New
Testament (Mark 7:4 and Hebrews 9:10). In both passages the word clearly refers to
Jewish ceremonial washings. Thus instruction about baptisms is a reference to teaching
about Jewish ceremonial washings.
Laying on of hands refers to the early Christian practice associated with the giving of the
Holy Spirit. The Old Testament had used laying on of hands for the appointment of a
person to a special office. Since the Old Testament associated such appointment with divine
empowerment by the Holy Spirit, the early Jewish believers especially connected the idea of
laying on of hands with imparting the Holy Spirit. (That is also why Acts 9:12 and 28:8
connect laying on of hands with healing.) The empowerment with the Holy Spirit is not an
elementary matter, but teaching techniques (like laying on of hands) is. It was time for the
readers of Hebrews to move beyond the techniques to the reality of life with the Spirit.
The doctrines of resurrection of the dead and eternal judgment had unique applications by
early Christianity. The way in which the resurrection of Jesus assured the future
resurrection of the faithful and the role of Christ as participating in the final judgment
were different than the traditional Jewish views. Even so, Jewish Christians should have
had no difficulty in grasping the special role of Jesus in both resurrection and judgment.
They could well leave that foundation standing and move on.
The thoroughly Jewish background of these basic Christian teachings created a special
problem for the readers of Hebrews. Pagan converts to Christianity experienced a major
break between their old life in sin and their new life in Christ. The gulf was so great that
they could not gradually slip back to their old way of life. Christianity would be "all or
nothing" for them.
Jewish Christians like the first readers of Hebrews, on the other hand, could more easily
gradually give up the various distinctives of Christian teaching and slip back toward

Judaism without sense a great change in their lives. The author of Hebrews was aware of
the danger and wants no part of it for his readers. They must go on toward perfection as
God permits and leads.
A similar danger exists for "cultural Christians" or those raised in the church. They can
easily live life as cultural Christians or in "church-ianity", never going on to deep spiritual
growth and commitment and yet think themselves to be totally pleasing to God.
10. STEDMAN, “It is from this section that our title comes, "Let's get on with it." He is
urging these people to graduate from milk to meat, from immature diet to solid food, for,
he says, it is this that is the mark of maturity. "Solid food is for the mature."
In the Authorized Version the word for mature is perfection: "Let us go on to perfection."
I hasten immediately to add, this does not mean sinless perfection. John makes that clear in
his first letter, "If we say we have no sin, we deceive ourselves [we do not fool anyone else,
especially our wives, but we deceive ourselves], and the truth is not in us," {1 Jn 1:8 RSV}.
No, it is not sinless perfection he is talking about. Paul could write to the Philippians and
say, "Let those of us who are mature [perfect] be thus minded," {Phil 3:15a RSV}. Yet just
three verses before he says, "Not that I have already obtained this or am already perfect;"
{Phil 3:12a RSV}. Notice, there is a maturity, a perfection, which he disowns. That is yet
ahead. "I have not reached ultimate perfection, I am not claiming to be sinlessly perfect, I
have not yet reached the place where there is nothing at all wrong with me -- that lies
beyond the resurrection, that is ahead," {cf, Phil 3:12b-14}. But there is also a maturity
which he claims. It is that which in Hebrews has already been called "the rest of God," a
moment by moment exercise of faith, a perfect understanding of God's principle of activity,
a coming of age, an entering into spiritual manhood.
This is what the writer means here. It is produced not by age, as we have already seen, nor
by food, for milk will not effect it either, but it is produced by practice. "Those who have
their faculties trained by practice to distinguish good from evil." It is produced by acting
on what you believe, stepping out upon it, putting it into practice. That is what brings
about maturity.
To reach this requires leaving behind the principles of the gospel, the ABC's, the
elementary truths, the familiar ground by which we came into Christian faith. "Not laying
again this foundation." Here is another figure of arrested development. A foundation is
laid but nothing is built on it. Instead of building on the foundation, the owner tears it up
and lays it again. Then he goes back and lays it yet again. There is nothing but a repetitive
laying again and again of the same foundation; it is arrested development.
Major Ian Thomas once said to me, "You know, I have discovered an interesting thing
about American Christians. They do not usually come to church to learn anything.
Whatever they do not yet know themselves they think is heresy. What they want to hear is
the same old stuff so they can say, 'Amen, brother, Amen!'"
That is laying the same foundation over and over again.

The foundation is called "the elementary doctrines of Christ," or, in Chapter 5, "the first
principles of God's word." The elements of it are listed for us, and they fall into three very
interesting groups:
There are those doctrinal truths concerning conversion; Then teaching concerning church
ordinances, and doctrine concerning prophetic matters.
This is milk! This is proper for babies, but is very inadequate for anyone who wishes to go
on to maturity, to full growth in the Christian life. He does not mean when he says "leave
these" that they are to be forgotten, or denied, or neglected, but they are no longer to be
the chief center of attention. That is the point he is making.
Is it not rather startling that these are often the sole topics on which many ministers dwell?
They preach them over and over, and call them the simple gospel. Because this simple
gospel is preached unendingly in our churches, we have Christians who are weak, childish
and immature. I have long been convinced that the greatest cause of the weak state of
evangelical Christendom today is preachers who never realize that, in preaching what they
call the simple gospel, they are feeding their people upon milk. They never get beyond the
foundation.
Let's take a closer look at it. The introductory matters concern "repentance from dead
works, and faith toward God." Now those are great themes. They are absolutely essential
to the Christian life. But the point the writer makes is, they are only "A" in the alphabet of
faith. The teaching about ordinances includes "baptism, and the laying on of hands." These
are but figures of reality, they are not the reality itself. They are very blessed figures and
can be very meaningful, but to get concerned over these shadows, these figures, these
pictures; to fight over the mode of baptism or the procedure of ordination, is infantile.
Dear old Dr. A. T. Pierson used to go about and speak at many churches. When he was in a
church that was arguing over the mode of baptism or some such thing, he would say to
them, "Quit your baby-talk!" He was quite right. It is an overemphasis on these things
which leads to the Mickey Mouse regulations that are imposed so frequently in many
churches.
The last two items, "resurrection and eternal judgment," obviously have to do with the
themes of prophecy, eschatology. This would include the time of the rapture, the question
of who the man of sin is, where the church will be during the tribulation, etc. All these are
important truths, the writer does not deny that, but they are so inclined to puff people up
with knowledge instead of to edify in love. "It is time," he says, "to leave these things. You
know them, you have been talking about them for too long, now go on, go on, there is much
more ahead. This," he says, "we will do if God permits."
With those three little words he introduces the knottiest problem-passage in Hebrews, if
not the whole Bible; a passage which has been a battleground of varying convictions for
ages. He changes his figure now, and, beginning with Verse 4, he brings before us a picture
of what I shall call "the stillborn."
11. Jeff Strite

The Greek word for repentance meant: TURN AROUND. You’re going the wrong way.
You’re following the wrong road, the wrong leader. TURN AROUND.
Ephesians 2:1-41 (read) tells us that at one time we were following the ways of this world,
following the ruler of the kingdom of the air, gratifying the cravings and desires that were
destroying us. We were going the wrong way - we needed to repent. To turn around.
ILLUS: Repentance is like seeing the sign "Dead End" up ahead. It means we can’t get
where we’re going on that road.
* Repentance was at the heart of the Apostles’ message: Acts 3:19 "Repent, then, and turn
to God, so that your sins may be wiped out, that times of refreshing may come from the
Lord."
I. But if Repentance is so important, why does the writer of Hebrews say we must get
beyond it?
How many of you believe that Christians get to the point where they don’t have to repent?
(Nobody raised their hands).
I agree. Throughout Scripture we find that not only pagans, but also Christians and even
Churches are called upon to repent.
ILLUS: I don’t know how it is with you, but I say, I think, and I do things that bring me
shame at one time or another in my life. Such shame can bring me to the point where I even
have difficulty praying. It’s as if a barrier is erected between myself and God.
David spoke of this in the psalms: Ps 32:1-4
"Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the
man whose sin the LORD does not count against him and in whose spirit is no deceit. When
I kept silent, my bones wasted away through my groaning all day long. For day and night
your hand was heavy upon me; my strength was sapped as in the heat of summer."

But then David says: (vs 5) "Then I acknowledged my sin to you and did not cover up my
iniquity. I said, "I will confess my transgressions to the LORD"-- and you forgave the guilt
of my sin."
The Apostle John (led by the Holy Spirit) agreed: "If we claim to be without sin, we deceive
ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will
forgive us our sins and purify us from all unrighteousness." I John 1:8-9
SO, if repentance is necessary even for the Christian... why does the writer of Hebrews say
you and I must mature beyond this "elementary truth?"
I suspect it is that he is saying we need to get to different motivation for our repentance.
II. I have found what I believe are three types of repentance:
There is "Worldly Repentance:"
Judas’s repentance after receiving the 30 pcs. of silver is biblical example of this type of
repentance.
ILLUS: When my boy was 2 years old, my wife would ask him if he had done such and
such a "bad deed" and he would be reading his book saying "no."
"Look at me and tell me that you didn’t do it," she would demand. Still, with eyes diverted,
he would respond, "no."
Finally, she would get him to look directly into her eyes and his resolve dissolved, "yes,
mommy, I did it."
Like the world, my boy wanted to turn away from the stench of his deeds but not change
his behavior.
ILLUS: I remember hearing the story of boy who broke his arm while playing in the street
against his parents strict orders. In tears he pled: I’m sorry I broke my arm, I won’t ever
do it again."

A slight variation on this theme is the "Repentance to escape punishment." Hebrews 6:1
speaks of "Repentance of deeds that lead to death."
An example from Scripture would be Simon the Sorcerer. He had watched the gifts of the
Spirit being given to other Christians by the laying on of the Apostles’ hands - and he saw
the possibility of making money if he could accomplish the same feat.
When he offered to buy this ability, the Peter responded: "May your money perish with
you, because you thought you could buy the gift of God with money!" (Acts 8:20)
Now frightened, Simon answered: "Pray to the Lord for me so that nothing you have said
may happen to me."
Simon’s was a repentance based on fear of punishment. He would have changed his
behavior, but the repentance was founded solely on fear. The repentance the writer of
Hebrews is telling us to go beyond is one based solely on fear of punishment.
The best. repentance is what I call "the Repentance of the mature." The mature Christian
is one who repents because he’s afraid of hurting God. It’s like the pain a mature son will
have about hurting his parents.
In a sense, this was the type of repentance that motivated Peter as he sat at the fire with
Jesus after the resurrection. Jesus asks Peter: "Peter do you love me?" and Peter responds
(in the Greek) by saying "You know I LIKE you…" Peter is so ashamed of his past denials
that it almost drives him away from Jesus. His change of heart is motivated by what Jesus
knew lay within his soul - love of Jesus. It was only when Peter’s love for Jesus overcame
his shame of hurting his master, that Peter was transformed.
CLOSE: There was a very capable evangelist whom God used in a significant way in the
British Isles. But he lost his interest in spiritual things and drifted into a life of sin, for a
number of months. Some of his sin was done in secret but ultimately, it became public
knowledge and even made the headlines. At first, all he could think of was that he had been
ruined for life, but, finally, he realized what a fool he had been, and he came back to God
like the prodigal from the pigpen.
He found exactly the same thing the prodigal did. The Lord welcomed him with open arms
and began to strengthen him and bless him. Finally, after a period of waiting, he felt
pressed back into a public ministry for the Lord. He was afraid that his sin would be found
out and brought up all over again, but after he felt sure it was hidden and tucked away in
the past, he went back to preaching, rejoicing in the forgiveness of God.

One night, when he was in Aberdeen, he was given a sealed letter. Just before the service
began, he read the unsigned letter. It described a shameful series of events he had been
engaged in. His stomach churned as he read it. The letter said, "If you have the gall to
preach tonight, I’ll stand and expose you."
WHAT WOULD YOU HAVE DONE???
Would you have fled into the night?
Would you have sought out the man and pled with him not to expose you???
This man took the letter and went to his knees in prayer. A few minutes later, he was in the
pulpit. He began his message by reading the letter, from start to finish. Then he said, "I
want to make it clear that this letter is perfectly true. I’m ashamed of what I’ve read, and
what I’ve done. I come tonight, not as one who is perfect, but as one who is forgiven." God
used that letter and the rest of his ministry as a magnet to draw people to Jesus Christ.
12. JOHN HICKS, “While maturity is the goal, the "elementary teaching about Christ" is
the foundation. The preacher encourages them to "leave it behind" only in the sense of
placing it under themselves. He is not encouraging them to forsake it. On the contrary, the
"elementary" or "beginning" (same word as in 5:12) teaching of Christ is the foundation
for growth in Christ. This beginning word (the Greek noun is literally "word" in 6:1) is
contrasted with the meaty word of righteousness in 5:13. The former is the mode of initial
conversion (milk), and the other is the means of progressive sanctification and growth in
Christ. This fundamental teaching is not a reference to the Mosaic system, as some would
argue, but a reference to that beginning word which forms the basis or foundation of
Christianity. They are teachings "about" or "of" Christ. Consequently, they are Christian
teachings, not Jewish.
The "beginning word which belongs to Christ" consists in six particulars, which are listed
in 6:1b-2. Before discussing each of these, it is significant that the preacher considers these
six as the foundation of Christian experience. The preacher is not going to take the time to
re-teach them about the first, beginning or basic principles of their conversion. On the
contrary, he wants to build on that foundation instead of re-laying it. These six items, then,
belong to the context of Christian initiation or the initial conversion experience. As support
for this view, it is striking that the list of six items lacks any reference to sanctification and
growth.
The structure of the six is indicated by the use of the conjunction "and.” Literally, the text
reads: repentance from dead works and faith toward God, teachings about baptism, laying
on of hands, resurrection from the dead, and eternal judgment. Repentance and faith are

the broad, comprehensive descriptions of conversion, but the preacher particularizes the
specific teachings (doctrines) that are important for understanding conversion: baptism,
laying on of hands, resurrection from the dead, and eternal judgment.
We may structure the list in this fashion:
Comprehensively: repentance and faith.
Specific Comprehension these doctrines:
(1) Baptisms
(2) Laying on of hands.
(3) Resurrection.
(4) Judgment.
"Repentance from dead works" is not a reference to the dead works of the Old Testament
(i.e. sacrifices), but to sin (cf. 9:14 where dead works stands in contrast to serving God).
"Faith towards God" refers to that saving, obedient faith illustrated in Hebrews 11.
"Baptisms" ("washings," NASV) is a specific reference to the act of immersion itself
without any implication concerning its meaning. The reference is to the necessity of
understanding the difference between Jewish (cf. Hebrew 9:10 for the use of “baptism” in
the Jewish context), Pagan and Christian immersions. "Laying on of hands" is closely
joined to "baptisms" in the Greek text by a small grammatical particle. This means that
the two should be understood together (the same is true of resurrection and judgment). In
the OT and Judaism the "laying on of hands" was a sign of blessing (cf. Gen. 48:14ff).
Consequently, it used variously in the New Testament as a symbol of the blessing of
miraculous healing (Matthew 9:18), the bestowal of a miraculous gift (Acts 8:18), the
bestowal of the blessing of ministry (Acts 13:3; I Tim. 4:14). Blessing or the Holy Spirit is
associated with the baptismal moment. Through baptism we became partakers of the
heavenly calling and shared in the reality of the Spirit. "Resurrection" does not refer to
Christ's resurrection, but to our future resurrection. "Eternal judgment" is again a future
reference.
These six items, then, form the foundation of the Christian conversion experience. Faith
and repentance involve an understanding of baptism, the blessing of salvation, resurrection
from the dead and the eternal judgment. These points are the foundation for maturity.

They are the starting-point of the Christian life. From this basis, Paul encourages his
readers to growth (6:3): "and this we shall do, if God permits." The antecedent of the verb
"do" is "go on to maturity" in 6:1. If God wills or permits (cf. I Corinthians 16:7), the
preacher expects his readers to grow into mature disciples. There are, however, some who
cannot progress because they have fallen away (6:4-8). But the preacher encourages his
readers to progress in the faith rather than continue their regression and backsliding which
leads to apostasy (6:9-12).
3. Hebrews 6:4-12.
Though the preacher is disappointed with their present state of spiritual immaturity, he
has not given up on them. He retains the hope and expectation that they will press forward
in their maturing process. Hebrews 6:4-8 suggests that if they do not reverse their
downward spiral, they will fall into an apostate condition. It is possible, the preacher
testifies, that as infants in Christ you could fall away from the one who redeemed you from
your sins. It is possible that you could crucify the Son of God again. If your Christian life
yields thorns and thistles rather than fruitful vegetation, it is a worthless and cursed life.
However, though this is a possibility, the preacher does not expect it concerning these
Christians. Tactfully, the preacher does not leave his readers with a negative exhortation.
On the contrary, he reassures them of his positive attitude toward them and their
possibilities of faith.
[For more on Hebrews 6:4-6, read the “excursus on Hebrews 6:4-6” below.]
First, he expresses his confidence in their future spiritual life. In contrast to what he has
previously warned, he is convinced that the things which accompany salvation will manifest
themselves in their lives (6:9). He uses a term of endearment in addressing his audience:
"beloved" (the only place where it occurs in Hebrews). The preacher softens his criticism
by reassuring his hearers of his genuine affection for them. He does not yet classify his
readers among the apostates even though they have regressed to the point that they need to
be re-taught the fundamentals of the faith.
The word the preacher uses to express his confidence is a common one. It has several
meanings, including "to be persuaded, be sure, certain, convinced and confident." He uses
the word again in 13:18 in reference to his certainty that he has a good conscience. The
preacher is firmly persuaded that these Christians will pursue "better things" than the
possible apostasy, which he presented in 6:4-8. He expects them to grow up in Christ rather
than be disinherited by falling away, and as they grow up they will come to possess those
things, which "accompany salvation." Literally, the text reads: "having the things of

salvation." There are certain things that belong to or accompany salvation. The meaning is
that the things that “belong to” salvation will also enrich one who progresses in Christ and
possess salvation. As we grow in Christ and are able to receive instruction about the "word
of righteousness," we will be persuaded and confident about our salvation. Assurance is not
some fleeting goal that no one can obtain. On the contrary, it is one of those things which
belong to salvation itself. A by-product of salvation is boldness, and a confident expectation
of receiving the fulfillment of our hope (6:11).
Second, the preacher’s confidence is based upon his knowledge of their past and present
service to God (6:10). There is joy in the knowledge that God does not forget our work and
love. This does not, as some have argued, mean that God gives rewards for good works as if
our good deeds place God under obligation to us. Our works are never meritorious. They
do not make a claim on God. The preacher is not addressing the cause or merit of our
salvation, but its fruit. The fruit of salvation is the rendering of service to God. God does
not forget our work and love in the sense that he counts us as faithful that serve and love
him. These Christians, as is clear from the last part of verse 10, not only in the past, but
even in the present continue to serve God by ministering to the saints. God does not regard
these Christians as apostates, but as servants in his vineyard.
Third, the preacher encourages them to press on to full assurance (6:12). The term
"desire" indicates his personal, passionate concern that these believers grow. The word
implies an intense yearning. It literally means "to lust." And this desire is for each
individual. Each one is expected to show the "same diligence" toward assurance, that is, to
show the kind of diligence that they showed in the beginning before they became sluggish
(5:11). This is a constant process of growth. As our hope, faith and understanding growth,
so does our assurance and certainty about our salvation. Yet, it requires a diligence "until
the end." The "end" is probably the inheritance of the blessing of eternal redemption
(6:12).
The reason for this diligence is so that these Christians might escape the sluggishness in
which they are now embroiled (5:11). Dullness of hearing leads to a dullness of life. If they
are only fed milk, they cannot make the progress that only comes through eating meat.
Instead of being sluggish or lazy, the preacher encourages them to be imitators of those
faithful forefathers who have gone before. "Imitators" translates a Greek verb from which
we derive the English verb "mimic" (to act as another). The confidence that comes from
the examples of others is unimaginable (cf. Hebrews 11). Since they reached their goal and
inherited the promises through faith and patience (endurance), then let us imitate them.
The preacher underscores this confidence and assurance by picturing our inheritance in
the present tense. As sons of God, we are even now in the process of receiving our
inheritance. The reception of that inheritance is so certain that he speaks of it in the
present. It is as if we already possess it. That is how certain we ought to be concerning the
promises of God.

4. Hebrews 6:13-20.
Growth and assurance have an interestingly reciprocal relationship. The more we grow in
Christ, the more assured we are. The more assured we are, the more we grow. It is because
of this reciprocal relationship that the preacher now explains the nature of hope as the
basis upon which he encourages his readers to be diligent in their growth. Confident in
hope, they will be diligent in their service for the Lord.
The nature of hope is illustrated by the example of Abraham. God had sworn to Abraham
that he would multiply his seed beyond the number of the stars in the sky and the sands on
the seashore. Abraham never saw the fulfillment of that promise, but he did obtain the
promise (6:15). In what sense did Abraham receive the fulfillment of the promise? In one
sense, he received it in the person of Isaac. He had patiently waited for the birth of this
promised son, and it was through him that God would multiply Abraham's seed. In effect,
then, when Isaac was born, he had received the promise because the presence of Isaac
assured him of the future fulfillment of the promise itself. The future blessings were so sure
that it was as if he already possessed them in Isaac.
The certainty of this promise rested upon two immutable factors. First, God had sworn by
his own nature. As the preacher acknowledges in 6:17, when people make a promise they
guarantee it by swearing their faithfulness by something greater than themselves. But when
God wants to show his reliability, he cannot swear by anything greater than himself, and
consequently he swears by his own nature. God has "interposed with an oath" his promises
(6:17). God has sworn to a thing, and he cannot change that oath.
Second, God has an immutable counsel. The Greek term for "counsel" refers to a legal
contract that is incapable of reversal or annulment. As if the word itself were enough to
convey the certainty of his promise, the preacher adds the word "immutable"
(unchangeable). It is part of God's nature that when he decides to make a promise, or to
make a covenant, he cannot reverse himself. God will keep his promises. Since it is
impossible for God to lie, the believer can be certain of his hope as if he already possessed
the thing for which he hopes.
The knowledge of God's oath and counsel is a strong confirmation of our hope. Hope, in
the context of trial and persecution, has become a refuge for these early Christians. They
"fled for refuge in laying hold of the hope set before us" (6:18). Hope is our aide and
comfort that we seize. The phrase "laying hold of" translates a word that means to take

into one's own possession, to seize or, in legal contexts, to arrest. This hope is set before us
as the finish line is set before the participants in a race. It is the prize of victory. While we
may not now actually possess that for which we hope, we have the certain expectation of
receiving it. Hope, therefore, is not wishful thinking. It is an anchor for the soul. This
confidence, however, is based upon understanding that Jesus, as our High Priest, has
already entered into heaven for us. As surely as Jesus continues his priestly work for us in
heaven, so we are certain that one day we will join him there. Our hope, then, presupposes
that we understand Christ's work for us. He has preceded us only to insure our ultimate
entrance into the presence of God with him.
Theological Substance
All Christians are at different stages of growth and development. There are newborn babes
who need milk. There are others who have reached different levels of maturity who need
meat. In either case, all believers need to pursue the goal of maturity (6:1), and bear with
others who have not yet reached their own level of maturity. It is only within this maturing
process that a Christian becomes confident and assured about his hope and salvation. It is
not a matter of becoming more saved now than one was before, but it is a growth in one's
faith, hope and understanding. One is no more saved today than they were yesterday. Yet,
there is a process of maturation which is able to grasp the assurance of faith better today
than it did yesterday. It is this assurance and boldness that grounds the faith of believers
against the social and theological pressures which often engulf them. This maturing process
can only occur, however, in the context of eating meat. Thus, the preacher is about to offer
some meat to his audience (7:1-10:19).
The substance of this text is about spiritual growth and maturity. The mature Christian
eats solid food, is able to discern between good and evil, and bears fruit in service to the
Lord. The immature Christian only drinks milk, is unable to discern between good and
evil, and is fruitless in their ministry before the Lord. The mature Christian grows in
confidence and assurance, but the immature Christian-especially one with a long history in
the Christian community-is weak and uncertain.
The call to move on toward maturity is grounded in the faithfulness of God. It is grounded
in God’s own oath, and this oath has been sworn in his Son as our high priest. The word
the preacher’s audience needs to hear-the priestly work of Christ-is what will ground their
assurance and future growth. Unfortunately, they are not ready to hear it because of their
immaturity. Nevertheless, it is this “meat” or “solid food” which will bear the fruit of
maturity if they will hear it.

God will move his community forward if that community will hear his Word and trust his
grace. The community will bear the fruit of the “things that accompany salvation” as the
redeemed community perseveres in faith and lives out that faith.
Excursus on Hebrews 6:4-6
The chart in Guthrie on p. 217 lays out the structure of this text quite well. It visualizes it
for us.
Before discussing details, it is important to understand the function of this text. Its function
is to warn that regression may be permanent. If we do not progress and mature in our
faith, then we will stagnate and ultimately regress. Regression can lead to apostasy and to a
condition where it is “impossible” to be renewed. Consequently, the text functions as a
warning to idle and immature Christians. If they do not mature and build on the
foundation of their faith, then they are in danger of losing everything.
I think Guthrie is correct to see this “impossibility” as linked with the rejection of Christ. It
is parallel to what we will see in Hebrews 10:26ff. If we reject Christ, there is no other
sacrifice for sin. If we reject Christ, it is “impossible” to find repentance because there is no
one else to whom we can turn. Along with Guthrie (p. 220), I take the participle in Hebrews
6:6 as a temporal one, that is, it is impossible to renew an apostate to repentance as long as
(or, while) they are rejecting Christ (crucifying the Son of God afresh). A casual sense is the
majority view, that is, it is impossible to renew them because they have openly rejected
Christ. And one way of understanding this is to say that the social pressure of an
abandonment of Christianity made it impossible to win them back. It was a practical
impossibility. Both would understand that renewal was possible for one who sought the
Lord, but it was impossible for one who had rejected and continues to reject the Lord.
The more thorny issue is whether the descriptors in Hebrews 6:4-5 describe genuine,
authentic Christians or whether they describe people who were loosely attached to the
Christian walk and later fell away. Some would even say that the whole situation described
in Hebrews 6:4-6 is hypothetical. It is a warning about something that could never really
happen. My opinion squares with Guthrie’s summary of McKnight’s view on pages 228-29.
I find Guthrie’s criticism of it quite shallow and fails to take the language for what it says.

Hebrews 6 commentary

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Hebrews 6 commentary