Hebrews 6:1-3

So, then, let us leave elementary teaching about Christ behind us and let us be home onwards to full maturity; for we cannot go on laying the foundations all the time and teaching about repentance from dead works and giving information about washings, about the laying on of hands, about the resurrection from the dead and upon that sentence which lasts to all eternity. God willing, this very thing we will do.

The writer to the Hebrews was certain of the necessity of progress in the Christian life. No teacher would ever get anywhere if he had to lay the foundations all over again every time he began to teach. The writer to the Hebrews says that his people must be going on to what he calls teleiotes (G5051). The King James Version translates this word perfection. But teleios (G5046), the adjective, and its kindred words have a technical meaning. Pythagoras divided his students into hoi (G3588) manthanontes (G3129), the learners, and hoi (G3588) teleioi (G5046), the mature. Philo divided his students into three different classes--hoi (G3588) archomenoi (G756), those just beginning, hoi prokoptontes (G4298), those making progress, and hoi (G3588) teleiomenoi (G5048), those beginning to reach maturity. Teleiotes (G5047) does not imply complete knowledge but a certain maturity in the Christian faith.

The writer to the Hebrews means two things by this maturity: (i) He means something to do with the mind He means that as a man gets older he should more and more have thought things out for himself. He should, for instance, be able to say better who he believes Jesus to be. He should have a deeper grasp, not only of the facts, but also of the significances of the Christian faith. (ii) He means something to do with life. As a man grows older there should be more and more of the reflection of Christ upon him. All the time he should be ridding himself of old faults and achieving new virtues. Daily a new serenity and a new nobility should be breaking upon life. As the nameless poet has it:

"Let me grow lovely, growing old;

The many fine things too,

Laces and Ivory and Gold and Silks,

Need not be new.

And there is healing in old trees,

Old streets and glamour old,

Why may not I, as well as these,

Grow lovely, growing old?"

There can be no standing still in the Christian life. It is told that on his pocket Bible Cromwell had a motto written in Latin--qui cessat esse melior cessat esse bonus--he who ceases to be better ceases to be good.

This passage enables us to see what the Early Church regarded as basic Christianity.

(i) There is repentance from dead works. The Christian life begins with repentance; and repentance (metanoia, G3341) is literally a change of mind. There is a new attitude to God, to men, to life, to self. It is a repentance from dead works. What does the writer to the Hebrews mean by this strange phrase? There are many things that he may mean, and each of them is relevant and suggestive. (a) Dead works may be deeds which bring death. They may be the immoral, selfish, godless, loveless, soiled actions which lead to death. (b) They may be defiling deeds. For a Jew to touch a dead body was the greatest defilement; to do so rendered him unclean and barred him from the worship of God until he was cleansed. Dead works may be those which defile a man and separate him from God. (c) They may be works which have no connection with character. For the Jew life was ritual; if he observed the proper ceremonies at the right time, he was a good man. But none of these things had any effect upon his character. It may be that the writer to the Hebrews means that the Christian has broken away from the meaningless rituals and conventions of life to give himself to the things which deepen his character and develop his soul.

(ii) There is faith which looks to God. The first essential in the Christian life is the godward look. The Christian determines his actions not by the verdict of men but by the verdict of God. He looks not to his own achievement for salvation but to the grace of God.

(iii) There is teaching about washings. This means that the Christian must realize what baptism really means. The first book of Christian instruction for those about to enter the Church and the first service order book is a little book called The Didache, The Teaching of the Twelve Apostles. It was written about the year A.D. 100 and lays down the regulations for Christian Baptism. Now at this time infant baptism had not yet emerged. Men were coming straight from heathendom and baptism was reception into the Church and confession of faith. The Didachi, begins with six short Chapter s on the Christian faith and the Christian life. It begins by telling the candidate for baptism what he ought to believe and how he ought to live. Then in the seventh chapter it goes on:

"Concerning Baptism, baptize in this way. When you have instructed the candidate in all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in running water. If you do not have running water, baptize in any other kind of water. If you cannot baptize in cold water, baptize in warm. If both of these are unobtainable, pour water three times upon the head of the candidate in the name of the Father and of the Son and of the Holy Spirit. Before baptism, let him who is to baptize and him who is to be baptized fast, and let any others who can do so do the same. You must bid him who is to be baptized to fast for two or three days before the ceremony."

That is interesting. It shows that baptism in the early Church was, if possible, by total immersion. It shows that the person to be baptized was either immersed or affused with water three times, in the name of the Father, of the Son and of the Holy Spirit. It shows that baptism was instructed baptism, for the account of the Christian faith and life is to be rehearsed before the sacrament of baptism is carried out. It shows that the candidate for baptism had to prepare not only his mind but also his spirit, for he had to fast beforehand. In the early days no one slipped into the Church without knowing what he was doing. So the writer to the Hebrews says: "At your baptism you were instructed in the basis of the Christian faith. There is no need to go back to that. You must erect a fuller faith on the basis you have already laid down."

(iv) There is the laying on of hands. In Jewish practice the laying on of hands had three significances. (a) It was the sign of the transference of guilt. The sacrificer laid his hands upon the head of the victim to symbolize the fact that he transferred his guilt to the animal being offered. (b) It was the sign of the transference of blessing. When a father blessed his son he laid his hands on the son's head as a token of that blessing. (c) It was the sign of setting apart to some special office. A man was ordained to office by the laying on of hands.

In the early Church it always accompanied baptism and was the way in which the Holy Spirit was conveyed to the person newly baptized (Acts 8:17; Acts 19:6). This is not to be thought of in a material way. In those days the apostles were regarded with reverence because they had actually been the friends of Jesus on earth. It was a thrilling thing to be touched by a man who had actually touched the hand of Jesus. The effect of the laying on of hands depends not on the office of the man who lays on the hands but on his character and his nearness to Christ.

(v) There is the resurrection from the dead. Christianity from the beginning was a religion of immortality. It gave a man two worlds in which to live; it taught him that the best was yet to be and thereby made this world the training school for eternity.

(vi) There is the sentence which lasts to all eternity. Christianity was from the beginning a religion of judgment. No Christian was ever allowed to forget that in the end he must face God, and that what God thought of him was infinitely more important than what men thought of him.

CRUCIFYING CHRIST AGAIN (Hebrews 6:4-8)