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Commentary on Hebrews 6 verses 1–8
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.
3.The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.
4.Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.
5.The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.
6.Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.
These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.
II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.
III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,
1.He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.
2.The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.
Now, how long shall we saw away along the same line on this question [i.e., what is permitted], when we have a long-standing practice which by anticipation has all but settled the question? Even though no scriptural passage prescribes it, it is strengthened by a custom that certainly arose from tradition. How can anything become normal practice if it has not first been handed down to us? But, you tell me, “You must always have a written source if you are going to plead the force of tradition.”Let us look into the matter, then, of whether or not a tradition without a written source should be accepted. The answer will certainly be no if we cannot adduce examples of other observations which are without written source in Scripture and rest solely on the basis of tradition and yet have come to have the force of custom. To begin, for instance, with baptism: When we are about to enter the water, and, as a matter of fact, even a short while before, we declare in the presence of the congregation before the bishop that we renounce the devil, his pomps and his angels. After that, we are immersed in the water three times, making a somewhat fuller pledge than the Lord has prescribed in the gospel. After this, having stepped forth from the font, we are given a taste of a mixture of milk and honey37 and from that day, for a whole week, we forego our daily bath. We also receive the sacrament of the Eucharist that the Lord entrusted to all at the hour for supper, at our early morning meetings, and then from the hand of none but the bishops. Further, we make offerings for the dead on their anniversary to celebrate their birthday of eternal life.
We consider fasting or kneeling during service on Sundays to be unlawful, and we enjoy the same privilege from Easter until Pentecost. We also are upset if any of our bread or wine falls to the earth at the Lord’s Supper. Lastly, we make the sign of the cross on our foreheads at every turn, at our going in or coming out of the house, while dressing, while putting on our shoes, when we are taking a bath, before and after meals, when we light the lamps, when we go to bed or sit down, and in all the ordinary actions of daily life.
Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall-their age already setting-have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him." "For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God's blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning.
But just as the doctrine of providence is not at all weakened because of those things which are not understood by those who have once honestly accepted it, so neither is the divine character of Scripture, which extends to the whole of it, lost because our weakness cannot discover in every expression the hidden splendor of the doctrines concealed in common and unattractive style. For "we have the treasure in earthen vessels, that the exceeding greatness of the power of God may shine forth" and may not be reckoned as coming from us who are but human beings.… Therefore, since a celestial or even a supercelestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements, and "endeavor to go on to perfection," in order that the wisdom spoken to the perfect may be spoken also to us.
What is "the beginning of the doctrine"? He goes on to state it himself, saying, "not laying again" (these are his words) "the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment."
But if this be "the Beginning," what else is our doctrine save to repent "from dead works," and through the Spirit to receive "the faith," in "the resurrection of the dead, and eternal judgment"? But what is "the Beginning"? "The Beginning," he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to "believe" in "the resurrection of the dead," he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; "I have laid the foundation and another buildeth thereupon." (1 Cor. iii. 10.) "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble." (1 Cor. iii. 12.)
"Not laying again" (he says) "the foundation of repentance from dead works."
But what is, "let us go on unto perfection"? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.
Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, "For every one that useth milk is unskilled in the word of righteousness, for he is a babe" (c. v. 13), it is not this which he calls "milk." But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of full age"] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call "a babe," in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.
But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing "to lay a foundation of repentance from dead works." For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?
What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. "Do we then" (he says) "make void the law through faith? God forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.
The beginning of Christ was from within Judaism—for he lived as a Jew according to the law. He says because of this, “Leaving this behind, let us be borne to that maturity,” knowing that the one about to be a high priest apart from the law must be a priest “according to the order of Melchizedek.”“Dead works and faith in God, ritual washing.” For Christians the earthly things are dead. Therefore he says that it is out of place that they neglect the way of life based on faith and the mortification of all things and return to ablutions according to the law. When the Lord came, he preached repentance, saying, “Repent, for the kingdom of God has drawn near,” but it was “a repentance from dead works.” … This, then, is what he says: it is not necessary to run back to the law, leaving behind the repentance from dead works and faith in God and baptism25—which he named in the plural because of the multitude of those deemed worthy. And he spoke of baptisms and the teaching and the laying on of hands through which are the elections, and the hope of the resurrection and the rest. And he has prepared this beforehand, since the priests in the law uphold the law with a vengeance, but Melchizedek was outside the law. Not coming from the levitical priesthood, he followed “the order of Melchizedek.” He says that it was not necessary to leave behind the priest in the order of Melchizedek to pursue those who are priests under the law, so that the things written in the law might stand. But he called those things in the law a “foundation,” since it has become a preamble of godliness for men.
Although you ought to be teachers, not only are you not teachers, but also you cannot even learn anything except the rather rudimentary and elementary and simple things, and even these things not absolutely but weaker than the beginning of the oracles of God. He does not say the “elements of the oracles,” but the elements of “the beginning” of the oracles. Most likely the elements of the oracles of God would be the words about the incarnation, but the elements of the “beginning” of the oracles are the things about which he goes on to say, “not laying again a foundation,” etc.The argument of the arrangement is this: “Therefore, leaving behind the word of the beginning of Christ, let us be carried to perfection, and we will do this, if God permits.”
“The Word of Christ.” What sort of word? The word of teaching that it is necessary to lay down a foundation of repentance from dead works, the word of teaching that it is necessary to believe in God, the word of teaching that one must be baptized, the word of teaching that one must be deemed worthy of the Holy Spirit, the word of teaching that there will be a resurrection and that there will be a judgment. For the word and the teaching have a common origin in every respect.
When he says to leave behind the elementary matters concerning Christ and to leave behind the word which stops any progress at the beginning and to be carried “to perfection,” he does not simply say perfection in its proper sense, but the perfection, as it were, that exists between the rudiments of the oracles of God and the heavenly perfection. For the “elements of the beginning of the oracles of God” consist of renouncing Satan and his works, believing in God, being baptized, receiving the Holy Spirit, knowing about the resurrection of the dead and believing that there is a judgment. These things are the elements of the beginning of the oracles of God. But the “elements of the oracles of God”—not merely the beginning of the oracles of God—is to know that Christ suffered on our behalf, that he removed our sins, that he wrought our salvation for us, that he has become our high priest, that he offered himself on our behalf, and such other things. And “perfection” in renouncing Satan and his cohorts consists of advancement in the virtues and endurance amid tribulations, persecutions and periods of testing. And heavenly “perfection” is the exact apprehension concerning the divine teaching of Christ, insofar as is humanly possible. So first we believe and are baptized, then we know what sort of things Christ underwent for our sake and what sort of things he did in his human nature, then we are perfected in the virtues, then we are deemed worthy of the knowledge which is in accordance with divine wisdom.
“teaching about Christ." What kind of teaching? The teaching [λόγον] of the doctrine [διδαχῆς], of the necessity to lay the foundation of repentance from dead works, the teaching of the doctrine, of the necessity of faith in God; the teaching of the doctrine, of the necessity to be baptized; the teaching of the doctrine, of the necessity to be deemed worthy of the Holy Spirit; the teaching of the doctrine, that there is resurrection, that there will be judgment. For in common, according to all, both the teaching and the doctrine.
The statement is beyond dispute; for the teaching has been delivered through a medium to all that is present, and this is the agreement according to its meaning: not to overthrow the foundation of the teaching again, but thus to show in enumeration the matters concerning the foundation of the teaching.Paul wishes to say that for those who now first approach faith, we lay down as a sort of foundation the teaching concerning these things, first reasonably urging them to repent from works that lead to death; when they have repented, to believe in God; when they have believed, to be baptized; when baptized, to submit to the laying on of hands for the partaking of the Spirit; having thus partaken in this, no longer to doubt concerning the resurrection from the dead, knowing that there will be a judgment when they will be raised and live again, and that a continuous and just reward awaits them for what we have lived like here.
Perhaps these, still clinging to the law, thinking more in Jewish manners, because there are different and many baptisms in the law, wished also that the baptism of the New Covenant, which grants regeneration, should be administered many times, because they wished that the remission of sins should be considered worthy only once.
“the laying on of hands.” Those things that take place in baptism; or there, when the apostles laid on their hands, they gave the Spirit, which Simon the sorcerer also sought. (Acts 8:18-19)
“the resurrection of the dead.” For this also takes place in baptism through the form of rising up, and is confirmed in the confession; for we confess that we believe in the resurrection of the dead.
“and eternal judgment.” That is, of the coming judgment, which grants either eternal good or punishment. This seems to say: since it was likely that they would be shaken, although they had already believed, either that if we live deeply, or fall away from faith, we shall be baptized again, or again be able to wash away sins, and to share in the same things as before. For they err in thinking these things.
"And this we will do." Which? To be carried to perfection.
"if God permits." The phrase "if God permits" is not to indicate that God does not always permit (for God always permits the good and perfect), but as is customary for us to say, If God wills, we will do this. At the same time, it also teaches us from this that everything depends on that will, and we should not rely confidently or arrogantly on our own judgment and power, even in matters generally acknowledged. This is explicitly encouraged by the apostle James.
"on to perfection." Having said this, he lets go of the elementary and foundational teachings concerning Christ and is carried towards perfection, not simply referring to the ultimate perfection, but as if to that which is between the elementary teachings of the words of God and the highest perfection. For there are indeed elementary principles of the words of God, which must be put away from Satan and his works, to believe in God, to be baptized, to receive the Holy Spirit, to know the resurrection of the dead, to believe that there will be a judgment. These are the elementary teachings of the words of God. The fundamentals of the words of God, and not the elementary teachings of God, are to know that Christ suffered for us, that He took upon Himself our sins, that He accomplished salvation for us, that He became our high priest, that He offered Himself for us, and anything similar. The perfection of rejecting Satan and his associates is the progress in virtues, the patience in tribulations, persecutions, and temptations. The highest perfection is that concerning the theology of Christ, insofar as it is possible for a man to have an accurate understanding. First, therefore, we are baptized as believers, then we acknowledge all that Christ suffered and did for us according to His humanity, then we are perfected in the virtues, and afterward we are deemed worthy of the knowledge according to theology.
Having said above that the elementary teaching about the humanity of the Lord, and indeed the perfection of those who pertain to divinity, lest they might feel impatiently as unworthy of more perfect discourses, he also approaches to speak of more perfect matters. He speaks not in the same way as he called the perfect: (for they were not able to hear), but he skillfully approaches the discourse in another way, indeed calling baptism the elementary teaching, and the laying on of hands and the seal within it; but perfection, the idea through works. And he more clearly states what the elementary teaching is for those who have just believed, and what the perfection is.
— The following of the arrangement.
"Let us not lay again a foundation." Let us not lay another foundation again, as he says, being laid down in baptism, that is, the renunciation of the works of Satan. For once, he says, having repented, we were baptized upon them, and it is no longer necessary to do these things from the beginning.
“and of faith toward God.” For it is no longer necessary now to believe in God as if from the beginning; for you have already believed.
"of faith toward God." For it is not necessary now, as it was from the beginning, to believe in God. For you have already believed through teaching. The structure is thus. Therefore, leaving the elementary of God, what is this? The doctrine of baptisms, the laying on of hands (by which, it says, you were enlightened), and the resurrection of the dead, and eternal judgment, let us press on to perfection. For it is not necessary, it says, always to speak the same things; for it has been said once and has come to pass, but it is necessary, it says, also to contribute what is among you, namely, a good conduct and a faith worthy of it. For this is perfection, to be two-handed in virtue, as it were, saying; Be sober; for there is no need to live carelessly, and again to be baptized, and through the laying on of hands to receive the Holy Spirit's visitation.
“of instruction about baptism.” Not as if there were many baptisms, Paul said this in the plural; for there is one baptism (Eph. 4:5); but this follows from the context. For if he were to instruct them again, and baptize them again; and again baptize those who have fallen away; then necessarily there would be many baptisms; but this is absurd. Therefore, it is not necessary to rebaptize you; but to remain with the former baptism.
Therefore, leaving the elementary teaching of Christ, let us be carried toward perfection. And we will do this, as God permits.
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SUMMARY
Hebrews 6:1 issues a profound call to spiritual progression, urging believers to transcend the elementary tenets of Christian doctrine and press forward into a deeper, more mature understanding of their faith. The author challenges the recipients, who had become sluggish in their spiritual development, to move beyond merely revisiting the foundational truths of repentance from lifeless religious efforts and initial faith in God, so that they might apprehend the richer, more profound realities of Christ's work and their new covenant privileges.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author employs several powerful literary devices in Hebrews 6:1. Metaphor is central, particularly the imagery of "laying again the foundation." This evokes the construction of a building, where a foundation is essential but not the entire structure. To continually re-lay the foundation instead of building upon it signifies stagnation and a lack of progress. This metaphor is implicitly linked to the earlier imagery of "milk" versus "solid food" in Hebrews 5:12-14, where basic doctrines are "milk" and deeper truths are "solid food," reinforcing the idea of spiritual diet and growth. The use of Exhortation ("let us go on") is a direct and urgent call to action, reflecting the author's pastoral concern and desire for the readers' spiritual well-being. Furthermore, there is a clear Contrast established between "principles" and "perfection," and between the initial "foundation" and the subsequent "building" of mature faith, highlighting the essential difference between spiritual infancy and spiritual adulthood.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 6:1 encapsulates a profound theological truth: the Christian life is not static but a dynamic journey of progressive revelation and sanctification. While the initial steps of repentance and faith are indispensable for salvation, they are merely the entry point into a vast and rich relationship with God that demands continuous growth. This call to "go on unto perfection" underscores the New Testament emphasis on spiritual maturity, where believers are expected to move beyond basic concepts to a deeper understanding of Christ's person and work, the implications of the New Covenant, and the practical outworking of their faith in daily life. It implies that a superficial or stagnant faith ultimately hinders one's ability to fully participate in God's purposes and experience the richness of His grace.
REFLECTION AND APPLICATION
Hebrews 6:1 serves as a timeless challenge for every believer to examine their spiritual trajectory. Are we content to perpetually revisit the rudimentary truths of our faith, or are we actively pursuing a deeper, more comprehensive understanding of God's Word and His character? This verse compels us to move beyond a passive reception of doctrine to an active engagement with the transformative power of the Gospel. It calls for diligent study, fervent prayer, and intentional application of truth, allowing our faith to mature from a simple acknowledgment of God to a robust, resilient trust that can navigate life's complexities and bear spiritual fruit. True spiritual growth is not about abandoning foundational truths but building upon them, allowing them to inform and elevate our entire walk with Christ, leading us into a richer, more profound experience of His love and purpose for our lives.
Questions for Reflection
FAQ
What does "leaving the principles" mean? Does it mean we should forget the basics of Christianity?
Answer: "Leaving the principles" (Greek: aphíēmi) does not mean abandoning or forgetting the foundational truths of the Christian faith. Instead, it means moving beyond them as the sole focus of one's spiritual journey. Imagine learning to read: you don't forget the alphabet, but you move on to reading complex books. Similarly, believers are called to build upon the initial "foundation" of repentance and faith, progressing to a deeper, more comprehensive understanding and application of Christian doctrine. The author's point is that continually re-laying the foundation prevents the construction of the full spiritual building. These foundational truths remain essential, but they are meant to be a launching pad, not a perpetual dwelling place, for spiritual growth. The goal is to mature in understanding, as highlighted in 1 Corinthians 14:20.
CHRIST-CENTERED FULFILLMENT
Hebrews 6:1 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is both the "Author and Finisher of our faith" (Hebrews 12:2). The "principles of the doctrine of Christ" are foundational because Christ Himself is the cornerstone upon whom all truth rests (Ephesians 2:20). Moving "unto perfection" is not merely about accumulating knowledge but about growing into the full stature of Christ (Ephesians 4:13), understanding the profound implications of His superior priesthood and perfect sacrifice. The "dead works" from which we repent are rendered obsolete by Christ's finished work on the cross, which provides the sole basis for reconciliation with God, not human effort (Romans 3:28). Our "faith toward God" is ultimately faith in God through Christ, who is the very embodiment of God's revelation and the means by which we draw near to Him (John 14:6). Thus, the call to spiritual maturity is a call to ever-deepening communion with Christ, recognizing His sufficiency for every aspect of our salvation and sanctification, and allowing His life to be fully formed within us (Galatians 4:19).