By Mark Mayberry
In affirming the need for growth, the writer of Hebrews stresses the importance of laying a solid foundation:
Therefore, leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. And this we will do, if God permits (Heb. 6:1-3).
The inspired author mentions six “elementary” (i.e., fundamental) things: (1) repentance from dead works, (2) faith toward God, (3) instruction about washings (i.e., baptism), (4) the laying on of hands (i.e, which can carry two meanings—empowerment and/or acceptance of assigned duty), (5) the resurrection of the dead, and (6), eternal judgment.
In the previous chapter, the author emphasized the perfect example and powerful priesthood of Jesus Christ:
Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek (Heb. 5:8-10).
Who was Melchizedek? While this might seem like a good question to ask in Bible Trivia to stump your opponent, he is actually quite significant. Melchizedek (the king of Salem [i.e., Jerusalem] and priest of God) is mentioned twice in the Old Testament—(1) in the historical record of Abraham’s victory over Chedorlaomer (Gen. 14:17-20), and (2) in David’s prophetic pronouncement of the Messiah (Ps. 110:4). The importance of this otherwise obscure Bible character (to a Jewish audience) is emphasized in the letter to the Hebrews, where he is cited eight times (Heb. 5:6, 10; 6:20; 7:1, 11, 15, 17).
After first mentioning Melchizedek, the writer of Hebrews chastised his readers for their lack of growth and understanding:
Concerning him (i.e., Melchizedek) we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil. (Heb. 5:11-14).
Because the Hebrew disciples had failed to grow, they had forgotten “the elementary principles of the oracles of God.” The Greek word stoicheion, here translated “elementary principles,” carries the concept of “one of a row, hence a letter (of the alphabet), by extension, the elements (of knowledge)” (Thomas, 4747). As used in this context, Arndt says it is used “of things that constitute the foundation of learning, fundamental principles, or even letters of the alphabet, ABC’s” (BDAG, 946).
“Use it or lose it!” is good advice for maintaining physical strength and mobility. It applies to mastering foreign languages, maintaining technical proficiency, and also achieving spiritual maturity. As Christians, we need to get back to basics—reemphasizing the importance of first principles.
With Hebrews 5:11-14 serving as a backdrop, let us turn our attention to the text that immediately follows:
Therefore, leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. And this we will do, if God permits (Heb. 6:1-3).
Exhorting his readers not to rest upon their laurels but press on to perfection, the author of Hebrews employs different but similar language. The Greek word archē, here rendered “elementary teaching,” refers to that which serves as “a basis for further understanding,” i.e., “beginning” (BDAG, 138). Treating this word as a synonym of “elementary principles” (Heb. 5:12), Arndt says “perhaps (it is used in Hebrews, MM) with an element of gentle satire: ‘the discrete items or ABC’s that compose the very beginning’ [of divine instructions]). . . elementary Christian teaching (Heb. 6:1).”
By saying, “Let us press on to maturity, not laying again a foundation. . .” the writer of Hebrews does not discount the importance of laying a good foundation. Rather, he demands that disciples build upon that solid foundation. The Greek word themelios, here translated “foundation,” refers to “(1) the supporting base for a structure, foundation; (a) of a stone that constitutes a foundation (Rev. 21:14); (b) of the structural base for a building (Luke 6:49); (2) the basis for something taking place or coming into being, foundation, figurative extension of the first meaning (a) of the elementary beginnings of a thing (Heb. 6:1); (b) of the indispensable prerequisites for something to come into being (1 Cor. 3:11; Eph. 2:20); (c) a foundation provides stability, therefore treasure, reserve (1 Tim. 6:19)” (BDAG, 448-449).
Some folks get ahead of themselves. They want to wear a black belt without going through the arduous process of earning the other eight. In other words, they want the title without the toil. In their desire for recognition, they want the praise without the perspiration. To achieve physical, intellectual, or spiritual progress, you’ve got to start at the beginning. You’ve got to learn the basics. You’ve got to master the fundamentals before you can press on to maturity or perfection.
Note that the writer of Hebrews mentioned six “elementary” (i.e., fundamental) things: (1) repentance from dead works, (2) faith toward God, (3) instruction about washings (i.e., baptism), (4) the laying on of hands (i.e, which can carry two meanings—empowerment and/or acceptance of assigned duty), (5) the resurrection of the dead, and (6), eternal judgment.
(1) Repentance From Dead Works
(2) Faith Toward God
(3) Instruction About Washings (i.e., Baptism).
(4) Laying on of Hands
(5) Resurrection of the Dead
(6) Eternal Judgment
What is repentance? Biblically speaking, repentance refers to a change of mind followed by a change of life.
The Greek word metanoia, translated “repentance,” refers to a “change of mind” (Thomas, 3341). Arndt says it refers to “repentance, turning about, conversion; as a turning away from (sin). . . turning to (God). . .” (BDAG, 640).
Repentance has a positive and negative side: In order to establish a new relationship with God, we must turn away from dead works (Heb. 6:1), and turn toward God (20:20-21). We must manifest deeds that are consistent with repentance (Acts 26:19-20).
Faith in God (in the sense of His existence, i.e, His “Godhead” or “Divine Nature) comes from opening our eyes (Ps. 19:1 6; Rom. 1:18 20).
Faith in God (in the sense of understanding His character, dominion, and will) comes from opening His word (John 6:44-45; Rom. 10:12-17).
Do you believe in God’s existence? Do you believe in God’s goodness? Do you believe that Jesus is the Christ, the Son of the living God?
Are you willing to act upon that faith in rendering obedience to the gospel and practicing the truth? Faith is the first first-principle (John 3:16-21; 8:21-30; Heb. 11:1, 6).
Many ritual washings were required in the Old Testament, but these were removed in the Christian era (Col. 2:13-17).
In the New Testament, one reads of various baptisms: (1) John administered a baptism of repentance for the forgiveness of sins—which prepared the Jews for Christ’s coming; (2) Holy Spirit baptism came upon the apostles in Acts 2, empowering them to accurately and fully proclaim the gospel and providing them with signs that would confirm heaven’s message. We read of a similar outpouring of the Holy Spirit upon the household of Cornelius in Acts 9-10, which signified that the blessings of salvation extended to the Gentiles. (3) While John’s baptism and Holy Spirit baptism were of limited duration and focus, Christian baptism fulfills an enduring purpose. All who would come into a covenant relationship with Jesus Christ—and thus enjoy the blessings of forgiveness and fellowship—must be baptized according to the New Testament pattern.
Baptism, the concluding act of initial obedience, is also identified as a “washing” (1 Cor. 6:9-11; Eph. 5:25-27; Titus 3:4-7; Heb. 6:1-2; 10:19-22; 1 Pet. 3:21).
What must one do to be saved? The New Testament sets forth the essential first-principles of the gospel. Salvation is predicated upon hearing (John 6:44-45; Rom. 10:12-17), believing (John 3:16-21; 8:21-30; Heb. 11:1, 6), repenting (Acts 2:38; 3:19; 8:22; 20:20-21; 26:19-20), confessing (Matt. 10:32-33; Luke 12:8-9; Acts 8:36-38; Rom. 10:8-10), and being baptized for the remission of sins (Acts 2:38; Rom. 6:3-4; Gal. 3:26-27; Col. 2:9-12). These are foundational. This is where it all starts.
Once an individual has submitted to the initial steps of genuine conversion, then they need to become active members of Christ’s body. Thus, the writer of Hebrews includes “the laying on of hands” in his list of first principles.
Like other cultural practices, such as the holy kiss, foot-washing, etc., emphasis should be placed, not upon the physical act itself (which had limited, temporal expression), but upon the underlying idea being communicated (which has age-long, universal application).
In the New Testament, the laying on of hands signified appointment to an office, commission to service, and endowment of some responsibility. Consider the following examples:
By Jesus upon many, signifying the impartation of physical or spiritual blessings (Matt. 9:18-26; 19:13-15; etc.).
By the disciples upon the sick, serving as an accompanying sign of confirmation (Mark 16:17-20).
By the apostles, upon the seven, signifying commission and endorsement (Acts 6:1-6).
By apostles, upon believers, as a means of imparting spiritual gifts (Acts 8:14-19) which were temporal (1 Cor. 13:8-13).
By considering the example of Timothy, we may observe these distinct meanings. Near the end of his life, Paul exhorted Timothy to “kindle afresh the gift of God which is in you through the laying on of my hands” (2 Tim. 1:6-7). As an apostle of Jesus Christ, Paul possessed the ability to impart spiritual gifts. We conclude that Timothy received a spiritual gift, through the laying on of Paul’s hands, that would serve in the revelation and/or confirmation of God’s word.
For this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of timidity, but of power and love and discipline (2 Tim. 1:6-7).
Similar language was used in Paul’s earlier letter to Timothy, but contextually, it carried a different meaning. In 1 Timothy 4:14, Paul said, “Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery.”
While travelling through the region of central Asia Minor on his second missionary journey, Paul encountered a disciple named Timothy who was well spoken of by the brethren who were in Lystra and Iconium (Acts 16:1-2).
If these two are chronologically connected, the laying on of the hands of the presbytery refers to their endorsement and commendation of Timothy as a worthy travelling companion for Paul. While the impartation of spiritual gifts came through the apostles (Acts 8:14-19), the elders (presbuteros) expressed their approval of Paul’s decision, and their confidence in young Timothy:
Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery (1 Tim. 4:14 ).
In 1 Timothy 3, Paul sets forth the qualifications of overseers (vv. 1-7), deacons (vv. 8-10, 12-13) and their wives (v. 11). In 1 Timothy 5, the apostle revisits the subject of elders, offering counsel regarding their support (vv. 17-18), accusations that might be leveled against them (vv. 19-21), and the need being cautious in such appointments (v. 22).
The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING, and The laborer is worthy of his wages. Do not receive an accusation against an elder except on the basis of two or three witnesses. Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin (1 Tim. 5:17-22).
Divinely ordained offices of service are set forth in Ephesians 4:11-16. Apostles and prophets served as agents of revelation. Evangelists and teachers fulfill the duty of instruction. Oversight comes from men who serve as elders/presbyters, bishops/overseers, pastors/shepherds. Although they are not mentioned in this text, deacons serve in various capacities on behalf of the elders and the local church. Let us serve in whatever capacity that our circumstances, qualifications, appointment, and abilities allow (Rom. 12:4-8; 1 Pet. 4:10-11).
The Greek noun anastasis signifies “a standing up,” i.e. “resurrection, a raising up, rising” (Thomas, 386). Arndt says it is used generically to signify “a change for the better in status” (cf. Luke 2:34). Most frequently, it refers to “resurrection from the dead” (BDAG, 71).
Old Testament history records “women received back their dead by resurrection” (Heb. 11:35), such as the widow of Zarephath (1 Kings 17:17-24), and the prominent woman of Shunem (2 Kings 4:32-37). The gospels record various resurrections: the daughter of Jairus (Matt. 9:18-26), the widow of Nain’s son (Luke 7:11-17), and Lazarus (John 11:1-44). Following the death, burial and resurrection of Jesus, “The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many” (Matt. 27:52-53).
The most significant resurrection of all is that of Jesus Christ (Acts 1:21-22; 2:22-32; 4:33; Rom. 1:1-6; 1 Pet. 1:3-5). He is the firstborn from the dead—not in the sense of time but of primacy (Col. 1:18; Rev. 1:5). In contrast with all others previously mentioned, Jesus was raised, never to die again! In the Apocalypse, the Son of man declares:
I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades (Rev. 1:17-18).
On the final day, there shall be a bodily resurrection of both the righteous (1 Cor. 15:12-58) and the wicked (John 5:25-29; Acts 24:14-16). Those who are welcomed into heaven will be provided with a body suitable for sharing eternal fellowship with God: “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). Those who are consigned into hell will be provided with a body suitable for suffering eternal torment with Satan: “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels. . .” (Matt. 25:41).
Sadly, this reality is denied by unbelievers, such as the sect of the Sadducees (Matt. 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-4; 23:6-10), materialistic Greek philosophers (Acts 17:16-21, 30-33), and apostates like Hymenaeus and Philetus (2 Tim. 2:15-18; cf. 1 Tim. 1:18-20). However, the truth of the resurrection is embraced by faithful believers in baptism (Rom. 6:3-7; 1 Pet. 3:20-22), in service (Luke 14:12-14), and in suffering (Phil. 3:7-11).
Divine judgment is a future reality for young and old, for small and great, for the living and the dead (Eccl. 11:9-12:1; 1 Pet. 4:1-6). The Word of God will be the standard of judgment (John 12:48-50; Rev. 20:11-15).
Who will be judged? All mankind (Matt. 25:31-33; Acts 17:30-31), including the living and the dead (Acts 10:42; 2 Tim. 4:1-2), along with the wicked and the righteous, will be judged (Eccl. 3:16-17; John 5:28-29).
What will be judged? Our deeds (Eccl. 12:13-14; Matt. 16:27), our words (Matt. 5:21-22; 12:36-37), and our thoughts will be judged (1 Cor. 4:3-5; Rev. 2:23).
Why will we stand before God in judgment? There will be submission (Rom. 14:10-12; Phil. 2:9-11). There will be sentencing (Matt. 7:21-23; Luke 13:22-30). There will be separation (Matt. 13:41-43; 25:31-46).
Are you prepared to face God in the judgment (2 Cor. 5:9-11; 2 Thess. 1:5-10)? Do you eagerly anticipate that great day (Heb. 9:27-28; 1 John 4:15-18)? Have you entrusted your soul to a faithful Creator (1 Pet. 4:17-19)? If you are unprepared, will you respond while there is time and opportunity (Acts 24:24-25)?
God blesses the earth with sunshine and rain, causing it to grow:
You visit the earth and cause it to overflow; You greatly enrich it; The stream of God is full of water; You prepare their grain, for thus You prepare the earth. You water its furrows abundantly, You settle its ridges, You soften it with showers, You bless its growth. You have crowned the year with Your bounty, And Your paths drip with fatness. The pastures of the wilderness drip, And the hills gird themselves with rejoicing. The meadows are clothed with flocks And the valleys are covered with grain; They shout for joy, yes, they sing (Ps. 65:9-13).
In like manner, let us look to Him for spiritual growth:
What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one. I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth. Now he who plants and he who waters are one; but each will receive his own reward according to his own labor. For we are God’s fellow workers; you are God’s field, God’s building (1 Cor. 3:5-9).
Holding fast to the Head, i.e., Jesus Christ, and abiding in His word, let us grow as Christians—building upon a solid foundation, pressing on to maturity:
Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God (Col. 2:18-19).
Arndt, William, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago, IL: University of Chicago Press, 2000.
Thomas, Robert L. New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition. Anaheim, CA: Foundation Publications, Inc., 1998.