Hebrews 6:1-2 - Exposition

Wherefore (since it is so incumbent on us to advance out of the state of milk-fed infants), leaving the principles of the doctrine of Christ, let us press on unto perfection ( τελειότητα , continuing the image of maturity). The proper translation of τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον is doubtful, the question being whether τῆς αρχῆς is to be connected with λόγον as an adjective genitive (so taken, as above, in the A.V cf. Hebrews 5:12 , στοιχεῖα τῆς ἀρχῆς ) , or with τοῦ χριστοῦ , the word of the beginning of Christ, meaning discourse concerning the first principles of Christianity. " Initium Christi , scil. Apud discentes Christum, saepe quippe Christus dicitur Paulo per metonymiam conereti pro Christianismo " (Bengel). A further question is whether the writer merely expresses his own intention of proceeding at once in this Epistle to the more advanced doctrine, or whether he is exhorting his readers to make spiritual progress, using the first person plural, φερώμεθα (as in Hebrews 2:1 and Hebrews 4:1 , φοβήθωμεν ) out of sympathetic courtesy. The correspondence of this delicate form of exhortation with that of the earlier passages, the very words φερώμεθα , "let us be borne on," "press forward" (implying more than mere passing to a new line of thought), and τελειότητα (which expresses personal maturity, not advanced subject of discourse), as well as the earnest warnings that follow against falling back, seem to necessitate the second of the above views of the meaning of this verse. The writer has, indeed, in his mind his intention of proceeding at once to the perfect doctrine; for he hopes that what he thus exhorts them to do they will do, so as to be able to follow him; but exhortation, rather than his own intention, is surely what the verse expresses. Not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. What was meant by τὰ στοιχεῖα , etc., and τὸν τῆς ἀρχῆς , etc., is here specified under the new image of a foundation on which a superstructure should be raised (of. for the same figure, 1 Corinthians 3:11 , a further instance of Pauline modes of thought). Of course no disparagement of the importance of this foundation is implied: it is necessary for the superstructure: it has in itself the elements of the superstructure, which rises from it in the way of growth. What is meant is, "With us this foundation has been already laid; I will not suppose any need for laying it anew: let us, then, go on to contemplate and understand the building that rests on and rises from it." The fundamentals enumerated are six—two essential principles of the religious life, and four heads of doctrine; for the word διδαχῆς rules βαπτισμῶν and the three succeeding genitives, but not μετανοίας and πίστεως which precede. These are the fundamentals, or first principles, of Christianity; but (as has been intimated) so defined as to express no more, by the language used, than what even enlightened Jews might accept and understand. Fully understood, they carry the Christian superstructure; but they are such as a "babe" in Christ might rest content with; without seeing their ultimate bearing. The principles first mentioned are repentance and faith, the requisite qualifications for baptism, the essence of John the Baptist's teaching, and announced by Christ at the commencement of his ministry as the first steps into his kingdom: "The kingdom of God is at hand: repent ye, and believe the gospel" ( Mark 1:15 ; cf. also Acts 20:21 ). By the dead works, from which repentance is to be, the Fathers generally understand simply sinful works, which may be so called because of sin being a state of spiritual death, and having death for its wages (cf. "dead in trespasses and sins," Ephesians 2:1 ), or as being in themselves barren and fruitless ( cf. τοῖς ἔργοις τοῖς ἀραρρποις τοῦ σκότους Ephesians 5:11 ). In an enumeration of elementary principles like this, the allusion, supposed by some commentators, to the deadness of "the works of the Law," as set forth by St. Paul, is not likely to have been intended. The faith spoken of is not faith in Christ, but simply "faith towards God," which is, of course, the foundation and necessary preliminary of Christian faith. The reason for the expression is to be found in the writer's intention to specify only the first principles of the gospel, in which the Christian was still on common ground with the Jew (of. John 14:1 , "Ye believe in God, believe also in me"). The four fundamental doctrines follow.