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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.
That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."
Nor let any one think that, because baptism is proposed to them, heretics will be kept back from coming to the Church, as if offended at the name of a second baptism; nay, but on this very account they are rather driven to the necessity of coming by the testimony of truth shown and proved to them. For if they shall see that it is determined and decreed by our judgment and sentence, that the baptism wherewith they are there baptized is considered just and legitimate, they will think that they are justly and legitimately in possession of the Church also, and the other gifts of the Church; nor will there be any reason for their coming to us, when, as they have baptism, they seem also to have the rest. But further, when they know that there is no baptism without, and that no remission of sins can be given outside the Church, they more eagerly and readily hasten to us, and implore the gifts and benefits of the Church our Mother, assured that they can in no wise attain to the true promise of divine grace unless they first come to the truth of the Church. Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,36 as we read in the Acts of the Apostles.
But what is "the doctrine of baptisms"? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, "not laying again a foundation of repentance." For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.
"And of laying on of hands." For thus did they receive the Spirit, "when Paul had laid his hands on them" (Acts xix. 6), it is said.
"And of the resurrection of the dead." For this is both effected in baptism, and is affirmed in the confession.
"And of eternal judgment." But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, "be wakeful."
It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.
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 6:2 continues the author's enumeration of foundational Christian doctrines, which he refers to as "the principles of the doctrine of Christ" (Hebrews 6:1). This verse lists four essential tenets of early Christian instruction: the doctrine of baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. These are presented not as advanced theological concepts, but as the elementary "milk" necessary for new believers, forming the bedrock upon which deeper spiritual maturity and understanding of Christ's work are to be built.
CONTEXT
Literary Context: This verse is an integral part of the author's urgent appeal to his audience to "go on unto perfection" (Hebrews 6:1). It immediately follows the call to leave behind "the principles of the doctrine of Christ" and not to lay again the foundation of repentance from dead works and faith toward God. The list in Hebrews 6:1-2 outlines what the author considers basic, introductory teachings, contrasting them with the "solid food" he wishes to impart (as discussed in Hebrews 5:11-14). The author implies that the audience, despite having been believers for some time, has not progressed beyond these elementary truths, hindering their ability to grasp the profound truths about Christ's superior priesthood and sacrifice.
Historical & Cultural Context: The Epistle to the Hebrews was written to Jewish Christians facing significant pressure, possibly persecution, and temptation to revert to the perceived security and familiarity of Judaism. These believers were struggling with spiritual lethargy and immaturity. The doctrines listed in Hebrews 6:2 would have been common points of instruction in the early church, distinguishing Christian practice from Jewish rituals. For instance, the discussion of "baptisms" likely contrasts Christian baptism with the various ritual washings prevalent in Judaism, while the "laying on of hands" had precedents in both Jewish and Christian contexts for blessing, commissioning, and imparting the Spirit. The concepts of resurrection and judgment were also familiar within Jewish thought, though given new significance and clarity in light of Christ's resurrection and impending return.
Key Themes: Hebrews 6:2 contributes to several overarching themes in the epistle. Firstly, it highlights the theme of Foundational Doctrines, enumerating the essential tenets that formed the initial instruction for converts in the early church. These are the "ABC's" of faith, necessary but not sufficient for spiritual growth. Secondly, it underscores the theme of Spiritual Maturity, serving as a benchmark from which believers are urged to advance. The author's primary concern throughout Hebrews 5 and Hebrews 6 is the spiritual stagnation of his audience and the imperative to move beyond elementary teachings to a deeper understanding of Christ. Thirdly, the verse touches upon Early Church Practices, reflecting the common rituals and beliefs central to the nascent Christian community, such as baptism and the laying on of hands. Finally, the inclusion of "resurrection of the dead" and "eternal judgment" emphasizes Eschatological Realities, reminding believers of the future hope and accountability that shape present living, a theme consistently woven throughout the New Testament, as seen in passages like 1 Corinthians 15 and Matthew 25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author employs Enumeration by listing six foundational doctrines across Hebrews 6:1-2, four of which are in this verse. This systematic listing highlights the comprehensive nature of early Christian catechesis. Furthermore, there is an implicit Juxtaposition between these "elementary principles" and the "solid food" of deeper theological truths that the author desires to impart. This contrast serves to underscore the audience's spiritual immaturity and the urgency of their progression. The overall tone is Didactic, as the author is instructing and admonishing his readers, guiding them towards spiritual growth and a more profound understanding of their faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 6:2 outlines the essential building blocks of Christian faith, doctrines that were universally taught to new converts in the apostolic era. These are not merely historical curiosities but timeless truths that continue to form the bedrock of Christian understanding. They represent the initial encounter with the transformative power of the Gospel: repentance and faith (mentioned in Hebrews 6:1), followed by the public declaration of faith through baptism, the recognition of spiritual gifting and commissioning through the laying on of hands, and the profound hope and accountability tied to the resurrection and final judgment. While foundational, these doctrines are not ends in themselves but serve as launchpads for a deeper, more mature walk with Christ, leading to a fuller comprehension of His person and work.
REFLECTION AND APPLICATION
Hebrews 6:2 offers a profound challenge and encouragement to believers today. It reminds us that while foundational truths are indispensable, they are not the sum total of our spiritual journey. Just as a child progresses from basic ABCs to complex literature, so too must believers move beyond the elementary principles of faith to a deeper, more nuanced understanding of God's Word and character. This involves a continuous pursuit of spiritual maturity, which manifests in discerning good from evil, applying biblical truth to complex life situations, and growing in Christlikeness. It calls us to examine whether we are stagnant in our faith, clinging only to the "milk," or actively pressing on towards the "solid food" of mature doctrine and practical wisdom. Our spiritual health and effectiveness in the world depend on this ongoing growth.
Questions for Reflection
FAQ
Why does the author use the plural "baptisms" instead of "baptism"?
Answer: The use of the plural "baptisms" (Greek: baptismós) is a point of scholarly discussion. It likely refers to a contrast between the various ritual washings (ceremonial purifications, proselyte baptisms, John's baptism) common in Judaism, which the original Jewish Christian audience would have been familiar with, and the unique, singular Christian baptism. The author may be emphasizing that believers had moved beyond the efficacy of those Old Covenant "washings" (Hebrews 9:10) to embrace the new covenant's understanding of purification and identification with Christ through water baptism. It could also broadly encompass the concept of Spirit baptism or baptism into Christ's death, though the primary contrast is often seen with Jewish ceremonial washings.
Are the doctrines listed in Hebrews 6:2 still foundational for Christians today?
Answer: Absolutely. While the author encourages moving beyond them to maturity, these doctrines remain indispensable "principles of the doctrine of Christ." Repentance and faith (from Hebrews 6:1) are the entry points to salvation. Water baptism is the outward sign of an inward transformation and identification with Christ. The laying on of hands continues in various forms for ordination, commissioning, and prayer for healing or the Holy Spirit. The belief in the bodily resurrection of the dead is a cornerstone of Christian hope (see 1 Corinthians 15:12-20). And the reality of eternal judgment underscores God's justice and our accountability, motivating holy living (as seen in 2 Corinthians 5:10). These are not obsolete but fundamental truths upon which all deeper theological understanding is built.
CHRIST-CENTERED FULFILLMENT
Every foundational doctrine listed in Hebrews 6:2 finds its ultimate meaning, power, and fulfillment in Jesus Christ. The "doctrine of baptisms" culminates in Christian baptism, which symbolizes our union with Christ in His death, burial, and resurrection (as beautifully articulated in Romans 6:3-4). The "laying on of hands," while a practice of commissioning and blessing, points to Christ as the ultimate source of spiritual authority and the one through whom the Holy Spirit is poured out on believers (see Acts 2:33). The "resurrection of the dead" is not merely a future hope but a present reality because Christ Himself is "the resurrection and the life" (John 11:25), being the firstfruits of those who have fallen asleep (1 Corinthians 15:20). Finally, "eternal judgment" reveals Christ as the appointed Judge of all humanity (John 5:22), whose perfect righteousness and sacrificial atonement are the only basis for a favorable verdict. Thus, these elementary principles, far from being mere abstract concepts, are concrete expressions of the saving work and sovereign authority of Jesus Christ, the very "author and perfecter of our faith" (Hebrews 12:2).