Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadLange Commentary - Hebrews 6:1 - 6:3
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Hence the summons to the readers to strive after Christian maturity and perfection
Heb_6:1-3
[Heb_6:1.— öåñþìåèá , let us hasten onward, speed forward.
Heb_6:3.— ἐÜíðåñ , precisely if=provided that.—K.].
Not laying again a foundation, etc.—Those portions of doctrine are here commonly supposed to be referred to, which seem to have constituted the catechetical instructions of the early Church. Some old expositors even understand the words ἐðὶ èåüí directly of Christ, in order to include the indispensable cardinal doctrine of faith in Christ, and appeal in support of their view to Rom_9:6; while others maintain that Christian faith, as such, is of course taken for granted, and needs, therefore, no special mention. There is even an American sect that regards precisely the six articles here named as the proper cardinal doctrines of Christianity. With a correct perception of the incongruity of the whole passage as thus interpreted, Ebrard proposes to go back to the original signification of êáôáâÜëëåéí , to cast down, overthrow, which is also adopted by the Itala, and to take ðÜëéí in a privative or reversing sense, as Gal_4:9; Act_18:21, explaining the absence of the article before èåìÝëéïí , partly from its frequent omission in our Epistle, partly from the fact that it is sufficiently explained by the accompanying Genitives. But this artificial resort to an unnatural interpretation is totally unnecessary. For here first, 1, the author is not speaking of specifically Christian doctrine, but of those which the Jews had in common with the Christians (Beng., Thol., etc.), and in which the distinctive Christian features might easily be lost sight of, if those purely elementary and fundamental principles of doctrine were held as if ultimate and final. In the second place, 2, the question is not of fundamental articles of Christian doctrine, but of such fundamental points as must be presupposed in the case of the readers. And finally, 3, the question is not exclusively of doctrine, but primarily of repentance and conversion from dead works, and of that turning to the living God which corresponds to this act. This is the basis on which the readers are so to advance that they shall not always be laying foundations anew; but on the foundation already laid be brought on their part to Christian perfection as well in character and in action (Chrys., Œc., etc.) as in intellectual ripeness and maturity. The works are called dead, not because, as sinful works, they produce death (Schlicht., Lün., Bisp., etc.), or defile like corpses (Michaelis), but because, as works of a man who stands in no right relation to the living God, they can neither express nor give life. [Perhaps, considering the character of the readers, these again may be the dead works of the Jewish law.—K.].
Heb_6:2. Of the doctrine of baptisms, etc.—Beng., Michael., Winer, De Wette make äéäá÷ῆò dependent on âáðôéóìῶí , and refer it to those “teaching baptisms,” which, by the instructions that were connected with them, were distinguished from the purely legal lustrations of the Jews. The mere order of the words does not decide the question; for, as Thol. has shown, there are not unfrequently found with the Greeks, for the sake, not merely of emphasis, but of euphony, precisely such inverted constructions as that here assumed by the majority of commentators, who make not merely âáðôéóìῶí and ἐðéèÝóåùò ÷åéñῶí , but also ἀíáóôÜóåùò and êñßìáôïò dependent on äéäá÷ῆò . And this is decidedly required by the connection. Instructions in regard to such rites and doctrines as are elementary to the Christian, and, while they are found also in Judaism, have received from Christianity a specific import and character, and these must have been clear to Hebrews converted to Christianity, must not be always needed afresh by the readers (comp. Heb_9:10). Thus also is explained the plural âáðôéóìῶí ; for âáðôéóìὀò is a comprehensive term, which at Heb_9:10; Mar_7:8, denotes the Jewish washing, and in Joseph. Jud. Antt. xviii. 5, 2 denotes the baptism of John, while the specifically Christian baptism is in the New Testament always called âÜðôéóìá . The interpreters who suppose the author to refer specially to this latter baptism, explain the plural either of outward and inward baptism (Grot., Bald., Braun, Reuss) or of the different acts of baptism (Calov), or of triple immersion (De W.), or of the threefold baptism, fluminis, flaminis, sanguinis (Thomas Aquinas). Some (as Bald and Brochm.) refer the laying on of hands especially to ordination; the majority to the laying on of hands immediately connected with baptism, which, after the third century, was, in connection with the chrism, elevated to the independent act of confirmation. But why should we not refer the term to setting apart or dedication in general? Alike the import and the rythmical structure of this period are opposed to the view mentioned as early as Œc., that a comma is to be placed after âáðôéóìῶí , äéäá÷ῆò to be taken separately as coördinate with âáðôéóìῶí , and, like this word, dependent on èåìÝëéïí ; and that these we are to understand by the words catechetical instruction, which in the earliest times was frequently imparted only after baptism. And it is equally inadmissible, with Gennadius and Klee, to make even the Genitives ìåôáíïßáò and ðßóôåùò dependent on äéäá÷ῆò ; or, with Calvin, to put in parenthesis the words âáðôéóìῶí — ÷åéñῶí . Finally, there is no reason for referring, with Est., Schlicht., and others, the ἀíÜóôáóéò exclusively to the pious, the êñßìá exclusively to the ungodly.
Heb_6:3. And this let us do, etc.—The demonstrative ôïῦôï is referred by Grot., Limb., Seml., Storr, etc. (retaining the reading ðïéÞóïìåí as Indicative future) to èåìÝëéïí êáôáâÜëëåéí , and they then take êáß =also, as implying that the author will undertake this work of laying foundations so soon as God will allow him to come in person to the Hebrews. The majority, however, rightly refer it to öåñþìåèá as the finite verb of the preceding sentence; yet with this difference, that according to some the author would seem to be expressing the purpose to proceed now, if permitted, to unfold the deeper meaning of the doctrine of righteousness ( ëüãïí äéêáéïóýíçò ), while, according to others, who take the ðïéÞóùìåí communicatively (i.e, as embracing the author with his readers), he is exhorting them to advance to the desired Christian perfection. This latter view accords with the connection. The conditional clause (provided that= ἐÜíðåñ , etc.) points to the possibility of a falling away, which would absolutely exclude the progress referred to. It is not made a matter of direct statement, whether in fact such persons are found in the Church. But it lays upon each individual the duty of self-examination. This intimation is in keeping with the rebuking and warning tone of the section which is lost sight of by Abresch and De Wette.
2. That which lies at the basis is not the doctrine of Divine things, but a personal entrance on the way of salvation by turning away from dead works (that is, works which contain in themselves no life from God), and a turning in faith to the only true and living God of Revelation and Redemption. With this personal entrance on the path of salvation, commences not merely the preaching of John the Baptist and of Jesus Christ in the history of the Gospel (Mar_1:15; Mat_3:2; Mat_4:17; Act_20:21); but also the influence of the Word of God on the hearts of men.
3. The living power and reality of such a commencement is incompatible with a simple standing still amidst the very rudiments of Christian life and knowledge, and excludes the bare repetition of those fundamental acts which inaugurate the commencement as such; but at once urges us to, and fits us for, the confirming and unfolding of the new relation to God, which that foundation has secured for us, Php_3:14.
4. Repentance and faith must daily testify their existence in the life of the Christian, inasmuch as he has not yet reached the goal of perfection, but is tending toward it. They have, however, a different significance, according as they are fundamental acts preceding and conditioning regeneration, and according as they belong to daily Christian Renewal.
5. The very elementary doctrine of Christ has to do with sacramental rites and eschatological facts, and, consequently, even elementary instruction in Christianity must be complete in the articles of doctrine, and leave no gap to be filled up in the capital points. But he who would restrict himself to the rudiments, and allow himself to deal only with them, not only deprives himself of deeper insight and of richer knowledge, but also puts himself into antagonism with the legitimate and fully authorized demand of progressive Christian life.
Starke:—It is a sad sign of a great decline in Christianity, that there are so few who lay a right foundation in their knowledge, and are zealous to make further progress therein.—Where God does not aid us with His grace we can accomplish nothing rightly.—They are bad Christians, or rather they are no Christians, who know not the ground of the Christian religion.
Rieger:—The bold determination: We will go on to perfection! must still rejoice every one who has but a slight knowledge of what is entrusted to us in the Gospel.—We may often now still experience that we have not the same power over one portion of the treasures of the knowledge of God, as over another, and not the same power at one time as at another.
Hahn:—The realm of truth is very wide. We must not, therefore, stand still, but go on to perfection.
Heubner:—There is a distinction between Christian doctrines, not, however, in respect of importance, as essential and unessential—for no such doctrine have Jesus and the Apostles delivered to us—but as elementary or properly foundation doctrines, and doctrines built upon them, and of still profounder character. There is thus a distinction of order, of connection, and of comprehensibleness.
Hedinger:—It is well for many to advance slowly in the knowledge of doctrine, that they may be all the richer in sincere and simple-minded action.