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Soteriology The Study of Salvation By James T. Bartsch, WordExplain.com |
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"... not laying again a foundation ..." Hebrews 6:1 |
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What
is the Foundation the Writer Wishes
Not Again to Lay? Hebrews 6:1-3 This article is the third in a series in a larger treatise entitled, Does Hebrews 6:1-8 Teach Us We Can Lose Our Salvation? by James T. Bartsch WordExplain.com
The writer of Hebrews desires that his readers join him as he ceases to
write about the beginning message about the Messiah.
He exhorts them
and himself to go on to maturity in their walk with Christ. Of
particular interest in this present article is his intention not to lay
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"
(Heb. 6:1-2). What does
he mean?
Probably these six items can be categorized in three pairs. (a) "Repentance from dead works" and "faith in God" seem to go together. Their focus is God-ward. (b) Instruction about "washings" and "laying on of hands" also seem to go together. Their focus seems to be on ritual in worship. (c) Last, "resurrection from among the dead ones" and "eternal judgment" seem also to go together. Their focus is eschatological. It goes without saying that the writer does not want to have to venture into these topics. Presumably his readers already had a good grasp of these foundational elements, and discussing them is not part of his agenda. For that reason, we can only guess at what he meant and why he included these six items. Nevertheless, let us take each of these six foundational elements and briefly identify them. (1) Repentance from dead works. (Heb. 6:1) The focus of the first pair of items is God-ward. Repentance (metanoia, 3341) means, strictly, "later knowledge, subsequent correction;" "religiously and morally, as a change of mind leading to change of behavior repentance, conversion, turning about (Matt. 3:8; 2 Cor. 7:10)" (Friberg Analytical Lexicon of the Greek New Testament). The phrase "repentance from dead works" appears only in Heb. 6:1 in the NT. The writer of Hebrews uses the word "repentance" only twice, here and in Heb. 12:17, which speaks of Esau's inability to reverse his loss of the firstborn's blessing. Additionally, the two words, "dead works" appear together in the sense of Heb. 6:1 elsewhere in the NT only in Heb. 9:14. In neither place are the dead works defined. We can only speculate then, that "dead works" are the works of the flesh, enumerated in passages such as 1 Cor. 6:9-10; Gal. 5:19-21; Rev. 21:8; 22:15. Becoming a Christian then, assumes a change in life-style, a departure from past vices. The writer of Hebrews did not wish to expand on the foundation of "repentance from dead works" with which, apparently, he believed his readers were sufficiently familiar. He was more concerned that they uphold their previous confession of faith in Jesus (Heb. 3:1; 4:14; 10:23). It should be pointed out that both Judaism and Christianity espouse repentance from dead works. That is not what makes Christianity distinctive. Jesus does. And therein lies the problem for the readers. They were wavering in their support for Jesus. (2) Faith toward God. (Heb. 6:1) Faith in God is another foundational element that both Judaism and Christianity share in common. Abraham, the "First Patriarch" of the Hebrew people, believed in God's promise that he would have as many descendants as the stars of heaven. That doesn't sound, to Christian ears, very salvatory. But it was! Abraham believed Yahweh, who counted it to him for righteousness (Gen. 15:5-6)! In NT Christianity, Paul picked up the same theme to prove that both OT saints and NT Christians are and have always been justified by faith and not by works (Rom. 4:1-5, 9-10, 18-25; Gal. 3:5-9). Even James, who wished to demonstrate that works are a necessary complement to faith, quoted the same passage (James 2:23). The writer of Hebrews himself, writing well into the NT era, proclaimed, "And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him" (Heb. 11:6). One distinct difference between Judaism and Christianity, of course, is that Judaism does not believe Jesus is the Messiah. The sobering consequence of that decision is that Judaism doesn't really believe in God, either, for God sent Jesus as the Messiah. To fail to believe in Jesus as the Messiah is to fail to believe in God, and that has devastating consequences (John 3:18, 36). Nevertheless, the writer of Hebrews did not wish to venture into discussing the foundation of faith in God. With his readers that was a given. (3) Instruction about washings. (Heb. 6:2) The focus of the second pair of items is on ritual in worship. The placement of didachê (1322) -- "instruction"or "teaching" in an active sense, "doctrine" or "that which is taught" in a passive sense -- and more particularly, the subsequent uses of the connective te ("and") probably links each of the following terms, "washings", "laying on of hands", "resurrection", and "judgment" with "instruction." In other words, "instruction" probably applies to all four of the following entities, even though the word is used only once. The
Greek word translated
"washings" is baptismos
(909)
that refers to Jewish
ceremonial washings whenever it occurs in the New
Testament (Mark 7:4, 8 (sic); Heb. 9:10). A different Greek word (baptisma) (908)
describes Christian
baptism
(Constable).
Actually, the United Bible Societies' The Greek New Testament
(Fourth Edition) (UBS 4) lists
four uses of baptismos (909):
Mark 7:4; Col. 2:12; Heb. 6:2; 9:10. Let us examine each of them.Mark 7:4 refers to the washing of cups, pitchers, and copper pots. Col. 2:12 refers to baptism, but there is a textual problem here. While the preferred text reads baptismos (909), many Greek texts employ baptisma (908). The preferred reading of baptismos given in the United Bible Societies Greek Text (Second and Third Editions) in Col. 2:12 has been assigned a "C" probability rating in the apparatus at the bottom of the page by the editors (the options are from A to D). This means there is a "considerable degree of doubt" as to whether the text (baptismos) or the apparatus (baptisma) contains the superior reading. The context lends itself toward (Spirit) baptism as being the best understanding of the meaning, whichever the original Greek word was. Heb. 6:2, the passage in question, speaks only of "instruction about washings." There is no supporting context to define baptismos (909) here. The following phrase, "laying of of hands", is indeterminative. There was "laying on of hands" both in the OT and the NT. Obviously the editors of the NASB (and English Standard Version) have concluded that "washings" is a more accurate translation than "baptisms" (KJV and New Revised Standard Version). The (old) RSV reads "ablutions." The NIV reads "cleansing rites", which is similar to "washings". But candidly, there is nothing in the immediate context that prefers one translation over another. Therefore, the writer's use of the same word elsewhere in the same book (Heb. 9:10) should be the controlling determiner. Why the editors of the KJV, for example, translated baptismos in Heb. 6:2 as "baptisms" when in Heb. 9:10 they translated it as "washings" is uncertain. Heb. 9:10 has more context. The whole context is one of OT sacrificial rituals. The word "priests" appears in Heb. 9:10. The word "high priest" appears in Heb. 9:7, 11. The word "tabernacle" appears in Heb. 9:8, 11. The word "holy place appears in Heb. 9:8, 12. The words "gifts" and "sacrifices" appear in Heb. 9:9. We read that the "gifts and sacrifices" offered "cannot make the worshiper perfect in conscience," (Heb. 9:9) "since they relate only to food and drink and various washings, regulations imposed until a time of reformation" (Heb. 9:10, bold emphasis mine). Clearly the meaning of "washings" in Heb. 9:10 has nothing to do with the rite of Christian baptism or with Spirit baptism, but everything to do with the ceremonial washings of Judaism. Conclusion: There are three uncontested uses of baptismos (909) in the NT (Mark 7:4; Heb. 6:2; Heb. 9:10), and one contested use (Col. 2:12). The contested use (Col. 2:12) leans toward "baptism" as being the appropriate meaning. Of the uncontested uses, two are defined and one, Heb. 6:2, is undefined. Of the two defined uses (Mark 7:4; Heb. 9:10), both fall in the category of ritual, ceremonial washings. One of those is in Hebrews. Therefore the preponderance of the evidence is that Hebrews 6:2 refers to instruction about "washings", not instruction about "baptisms." There is an easy OT context for washings in Judaism. There really is no easy context for "washings" in Christianity. Therefore we conclude that the writer of Hebrews was unwilling to lay again a foundation of OT sacrificial washings for his Hebrew-Christian readers. (4) (Instruction about) laying on of hands (Heb. 6:2). Two general meanings are indicated in the OT: (a) Identification in substitutionary sacrifice. In the OT, worshipers were required to place their hands on the head of the sacrificial animal (for example, Lev. 1:4; 3:2; 4:4; 8:14; 16:21; Num. 8:12). This was done so that the worshiper could personally identify with the animal as being a sacrifice on his behalf, or a death for his own atonement and forgiveness or for that of the people of Israel. (b) Commissioning to service: (i) At God's instruction, Moses laid hands on Joshua, commissioning him to lead the sons of Israel after Moses' departure (Num. 27:18, 23). Apparently this laying on of hands also contributed to Joshua's being filled with the spirit of wisdom (Deut. 34:9). (ii) The sons of Israel were to lay their hands on the Levites, commissioning them to service (Num. 8:8-11). Similarly, in the New Testament, hands were laid on people in a number of different instances. (a) There were occasions when the gift of the Holy Spirit was imparted by prayer and /or the laying on of hands (Acts 8:14-17; Acts 9:17-18; Acts 19:1-7). (b) Commissioning for service: (i) When the apostles commissioned the proto-deacons, they did so by means of prayer and the laying on of hands (Acts 6:1-7). (ii) When certain prophets and teachers were ministering to the Lord and fasting in Antioch, the Holy Spirit told them to separate Barnabas and Saul to the work unto which He had called them. They did so by means of fasting, praying, and laying of hands on the two appointees (Acts 13:1-3). (iii) Timothy was bestowed a spiritual gift by means of prophetic utterance and the laying on of hands by the presbytery (1 Tim. 4:14). Presumably this gift enabled him to serve others in the church. (iv) Paul warned Timothy not to lay hands too quickly upon an elder and thereby share in the sins of a man not qualified to be elder (1 Tim. 5:22). (v) Paul urged Timothy to kindle afresh the gift which he had received through Paul's having laid his hands upon Timothy (2 Tim. 1:6). (c) Healing: (i) Jesus frequently, if not always, laid His hands on sick individuals in the process of healing them (Mark 5:22-23; 6:5; 7:32; 8:23; Luke 4:40; 13:13). (ii) There were occasions when, in the apostolic era, healing was performed by means of the laying on of hands (Acts 9:10-12, 17-19; 28:8). The writer does not wish to lay again the foundation of instructing his readers about laying on of hands. He probably had in mind primarily the OT practice of laying on of hands, for it was apparently to the OT practices of Judaism his readers were contemplating returning, diluting their profession of faith in Christ. However the continuity of NT practice, based upon OT practice, cannot be ruled out of the discussion. (5) (Instruction about) resurrection from among the dead ones (Heb. 6:2). The focus of the third pair of items, resurrection and judgment, is eschatological. Though no one can know for certain, the book of Job is held by many to be the oldest book of the Bible. Job knew that God, His Redeemer was a living God, and that He would one day stand upon the earth (Job 19:25). Though his skin, ravaged by the boils he suffered, would one day perish completely and he would die, yet in his flesh he would see God. Since he had just declared that God would stand upon the earth, Job's statement that He would see God in the flesh must mean that He would do so upon the earth. In other words, Job believed in the resurrection of the body. Isaiah was confident that, at some time in the eschatological future, Israel's believing dead will live and her corpses will rise. Those who lie in the dust will awake, and the earth will give birth to departed spirits (Isa. 26:19). In a most remarkable passage (Isa. 25:6-8), Isaiah predicted that one day Yahweh of Troops will prepare a feast for all peoples of the earth on Mount Zion (Isa. 25:6). On Mount Zion Yahweh will put an end to death, destroying the shroud that covers all people (Isa. 25:7). He will swallow up death for all time and wipe away all tears (Isa. 25:8). From both an OT and a NT perspective we know that this will happen after God destroys the existing earth and universe and creates a New Heaven and New Earth, in which only righteousness and righteous people exist (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 20:11; 21:1). The Mount Zion of which Isaiah speaks is the Mount Zion to be found in New Jerusalem, the gargantuan, luminous, eternal city that comes down from heaven and apparently orbits New Earth (Rev. 21:2, 9-27; 22:1-5). It is then that God will wipe away all tears (Isa. 25:8; Rev. 21:4). This feast is only for the righteous. The wicked dead must endure the Lake of Fire and Brimstone (Rev. 20:11-15; 21:8, 27; 22:14-15). To the statesman Daniel it was revealed that after a time of unprecedented trouble for the nation of Israel, all Israelis found written in the book (of life) would be rescued (Dan. 12:1). Many would be resurrected, some to everlasting life, and others to disgrace and everlasting contempt (Dan. 12:2). The righteous will shine forever like the stars (Dan. 12:3). Adonay Yahweh gave to Ezekiel a vision of The Valley of Dry Bones (Ezek. 37:1-14). This vision speaks of the restoration of Israel to its own land and God's putting His Spirit within them so they know Him and respond to Him (Ezek. 37:12-14). Judah and Israel will be reunited (Ezek. 37:15-23), and David His servant will be king and prince over them forever (Ezek. 37:24-28). There are commentators who contend that physical resurrection is not mentioned in this chapter, and that the whole passage is merely one of illustration. In my opinion, that is a bit short-sighted. Israel's physical restoration to the land will include a physical resurrection for believing Jews of past generations. It is difficult for me to read Ezek. 37:12-13 and not believe that a physical resurrection as well as a physical restoration to the land is not meant. How else are we to explain the presence of David back in the land (Ezek. 37:24-25)? There are those who say that the reference to David is merely and only a reference to the ultimate descendant of David, the Messiah, Jesus. Doubtless Jesus will be present, but I believe that David will reign as a prince under Jesus. Why cannot there be a co-regency? There frequently was at different times in Israel's history. There are, of course, many NT passages which also teach of the resurrection. Among these are Matt. 28:1-10; John 5:21-29; 11:1-44; 20:1-29; 1 Cor. 15:1-58; 1 Thess. 4:13-18; Rev. 20:5-6, 11-15. In any event, the author of Hebrews was not interested in laying down a foundation of resurrection. He knew that his readers were well-informed of the resurrection. They did not need more instruction about that eschatological topic. What they needed was to make to make good on their original confession of faith in Jesus as their Messiah (Heb. 3:1; 4:14; 10:23; cf. 1 Tim. 6:12-14). (6) (Instruction about) eternal judgment. (Heb. 6:2) The final category concerning which the writer of Hebrews does not wish again to lay a foundation is instruction concerning eternal judgment. It, along with instruction about resurrection from among the dead ones, make up the final pair -- that which deals with eschatology. This is the only time in the book of Hebrews that the author uses the word krima (2917). NASB translators most frequently translate this word as "judgment" (15 X) and less often as "condemnation" (8 X). According to Friberg, (1) krima is an administrative decree which comes as a result of judging (krinô, to evaluate or judge 2919). It thus means a judgment, verdict, sentence (Luke 24:20). It is often used in an unfavorable sense and translated condemnation, punishment (2 Pet. 2:3). (2) It can also be used as the function of a judge -- authority to judge, judgment, judging (Rev. 20:4). (3) Finally, it can be used as a legal action or process -- a lawsuit (1 Cor. 6:7). Hebrews 6:2 is the only Scripture in the NT in which "judgment" (krima, 2917) is coupled together with "eternal" (aiônios, 166). Consequently Meaning (1) above is the most likely meaning, i.e. eternal punishment, i.e. the Lake of Fire in NT terms (Rev. 19:20; 20:11, 14-15). More often NT writers refer to "hell" (geenna, 1067, often designated Gehenna) (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6). The OT says far less about final judgment and eternal punishment. Solomon, the writer of Ecclesiastes, affirmed that "God will bring every act to judgment, everything which is hidden, whether it is good or evil" (Eccles. 12:14). This was a truth he had uttered elsewhere (Eccles. 3:17; 11:9). To Daniel it was revealed that "Many who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt" (Dan. 12:2). A judgment and eternal punishment are not explicitly stated, but they are implied. The writer of Hebrews was convinced that his readers did not need, once again, to have an eschatological foundation laid for them -- including instruction about a future resurrection nor about eternal judgment. They already knew that. What they needed was to make to make good on their original confession of faith in Jesus as their Messiah (Heb. 3:1; 4:14; 10:23; cf. 1 Tim. 6:12-14). The writer is convinced that there is no need to lay again the six-fold foundation he has just described. His readers know sufficient about those matters. What they need to do is to go on to maturity, completeness, in their relationship with their Messiah, Jesus Christ. Notice carefully that the author does not say that his readers need to go on to salvation. They are already saved. What they need is to go on to maturity. His readers are wavering in their desire and their efforts to go on to maturity (Heb. 6:1). Perhaps they are being persecuted. Perhaps they are undergoing a lot of social pressure from their Jewish friends and neighbors to revert to Judaism unfettered by Christianity. Whatever the case, the writer understands thoroughly the absence of motivation his readers are experiencing to go on to maturity in Christ. He is determined to provide them with the motivation they are lacking. In fact, he concludes in Hebrews 6:3 that he will be able to lead them to that degree of maturity they require. However, he adds that his and their efforts will only be successful if God permits. God sovereignly controls election of sinners to salvation, and He sovereignly guides their path toward maturity. Judgment (in the sense of evaluation) is inevitable, but they, not God, will be held responsible for how diligently they pursue maturity in Christ. Nevertheless, the writer is optimistic that, God willing, he will be successful in motivating them to pursue maturity. To that end we move to the next section of our study, Published
December 23, 2013
Updated February 26, 2022 |
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