Montemorelos University

Adventist Theology Facultity of Mxico

Exegesis on Hebrews 6:1-9

Work presented to acomplish the requierment of the assignment of

Hermeneutics

by
Renn Prez Velasco
May 7 of 2013

Introduction.
This exegesis have the proposal to discover the gspel in the epistle to the
Hebrews, and to seek perfection in performing a carcter that is a like to Christ.
The epistle to the Hebrews uncovers the dynamic of expiation, it mentions the
Levite priesthood from the old covenant that is finish, placing the mediatership of Jesus
Christ been the High Priest of the new covenant, who offers his blood instead of blooding
animals sacrifieces.
Having the goal of develop spiritual growth in Christian life to get into perfection
with out been legalist, ortodox or dogmatic, the requierment to whole Christendom it is to
reach a deeper experience on Gods wonderful grace.
Therefore leaving the principles of the doctrine of Christ, let us go unto perfection; not
laying again the foundation of repentance from dead works, and of faith toward
God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the
dead, and of eternal judgment. [Hebreos 6:1, 2]
El autor dice que en el crecimiento hacia la perfeccin es necesario dejar los
rudimentos, es importante el contexto, pablo les est escribiendo a Judios palestinos que se
convirtieron al cristianismo.
Por tanto- viendo que ya no debis de ser nios, [Heb. 5:11-14]. dejando Llegando
ms all de los principios elementales. como en la construccin de una casa uno
nunca debe dejar los cimientos, sera ridculo, sin embargo, que estuviera trabajando
siempre en ponerlos.1
Como rudimentos [principios] Its understood to those teachings that the unbeliever
has been receive prior to the baptism.
Dejando los rudimentos. [Hebrews 6:1]
Therefore, leaving, &c. To his reproof he joins this exhortation,that leaving first
principles they were to proceed forward to the goal. For by the word of beginning he
understands the first rudiments, taught to the ignorant when received into the Church.
Now, he bids them to leave these rudiments, not that the faithful are ever to forget them,
but that they are not to remain in them; and this idea appears more clear from what
follows, the comparison of a foundation; for in building a house we must never leave

Robert Jamieson, A. R. Fausset y David Brown, Comentario exegtico y explicativo de la

Biblia, Tomo II, EL nuevo Testamento (El Paso, TX: Casa Bautista de Publicaciones, n. d.) 626
2

the foundation; and yet to be always engaged in laying it, would be ridiculous. For as
the foundation is laid for the sake of what is built on it, he who is occupied in laying it
and proceeds not to the superstruction, wearies himself with foolish and useless labour.2
Wherefore leaving the first principles, etc. (Lit. the doctrine of the beginning of
Christ).Taken grammatically, it is commonly considered that these words may with
about equal propriety be regarded either as the declaration of the author respecting his
purpose, leaving behind him the elementary doctrine of Christ, to advance to perfection
in his teaching (Erasmus, Luth., Grot., De W., Thol., Bisp., etc.), or as a summons to
the readers, himself included along with them, to strive after their subjective perfection
(Chrys., Ln., etc.).3
El autor enumera estos principios bsicos de la doctrina de Cristo e introduce el
participio dejando, para continuar en el constante crecimiento espiritual demandante en la
vida cristiana.
a) El fundamento del arrepentimiento [prior to the baptism] de obras muertas
[anterior vida de pecado: justificacin por obras y no justificacin por la fe pues
an no se cree en Jess antes de la conversin].
b) La doctrina de bautismos.
c) De la imposicin de manos [ordenacin al ministerio]
d) De la resurreccin de los muertos.
e) Del juicio eterno.
Let us go into perfection (Hebrews 6:1)
Perfection-maturity.
Many escolars said that the text states leaving the principles of doctrine, le tus go
into maturity, it is what the text it means.

John Calvin & J. Owen, Commentary on the Epistle of Paul the Apostle to the Hebrews
(Bellingham, WA: Logos, 2010), 130-131
3

P. Lange J, P. Schaff, Moll, B. C. and C. Kendrick A., A commentary on the Holy Scriptures:
Hebrews (Bellingham, WA: Logos, 2008), Pg. 111
3

So the epistle itself is intended to play a part in leadin them to maturity (6:3). Many
scholars, including Michel and F. F Bruce, find the conclusin surprising and would
expect nevertheless insted of . In strict logic this is doubtless correct; but as 6:9
confirms, the autor counts on a positive reaction from hs readers, a response to his
description of their present state and his stern warning (vv. 4-6) against falling back
further from it. contenment with elementary principles already shows a marked
degree of failure. There is no alternative () but to press unt maturity.4
Another autor sets:
The inferencial , which is surprising and paradoxical if compared with 5:12, is
understandable in the light of the imagery immediately preceding. The autor in fact
wiil meet the need of his addressees by pushing on, in the words of his ilustration,
to exercise them with more mature teaching.5
No es que se le reste importancia a la doctrina, mas es escencial descubrir en que
consiste el nuevo pacto, el santuario celestial, el nuevo sacrificio, el nuevo mediador y
avanzar hacia la perfeccin, es decir desear el alimento slido.
El autor de Hebreos alcanzo este crecimiento espiritual y conocimiento en cuanto la
doctrina de Cristo, he was taken to third heaven in vision.
The apostle Paul early in his Christian experience was given special opportunities to
learn the will of God concerning the followers of Jesus. He was caught up to the third
heaven, into paradise, and heard unspeakable words, which it is not lawful for a man
to utter.6

Paul Ellingworth, The Epistle to the Hebrews, A Commentary on the Greeck Text (Grand
Rapids, MI: Wm. B. Eerdmans Publishing Company, 1993) 311
5

Harold W. Attridge, The Epistle to the Hebrews, A Commentary on the Epistle to the
Hebrews (Philadelphia, US: Fortress Press, 1989) 162
6

Ellen G. White. The Act of the Apostles (Mountain View, CA: Pacific Press Publissing
Association, 1957) 476
4

De la Doctrina de Cristo.
Doctrine. In the OT the word occurs chiefly as a translation of leqa, meaning what is
received (Dt. 32:2; Jb. 11:4; Pr. 4:2; Is. 29:24). The idea of a body of revealed
teaching is chiefly expressed by tr, which occurs 216 times and is rendered as law.7

In the NT two words are used. didaskalia means both the act and the content of
teaching. It is used of the Pharisees teaching (Mt. 15:9; Mk. 7:7). Apart from one
instance in Colossians and one in Ephesians, it is otherwise confined to the Pastoral
Epistles (and seems to refer often to some body of teaching used as a standard of
orthodoxy). didach is used in more parts of the NT. It too can mean either the act or
the content of teaching. It occurs of the teaching of Jesus (Mt. 7:28, etc.) which he
claimed to be divine (Jn. 7:1617).8

Demand of progressive perfection in Christian life.

God required perfection in ancient times on sacrifices, the labs that they were to be slain
they will need to be without physical defect, it need it to be perfect.
1. El sacerdote debia estar completamente purificado para ministrar en el santuario.
2. La victima del sacrificio [la victima] tambien debia ser perfecto sin defecto fisico.
De esto se infiere que al dejar los principios de la doctrina Cristiana es para avanzar en
la perfeccin, Jess es el sumo sacerdote sin pecado, y tambien fue la victima sin mancha,
no cometio pecado, fue perfecto.
This is the goal to reach without been legalistic and trying to gain salvation by doors.

R. E. Nixon, Doctrine, In the New Bible dictionary (ed. D. R. W. Wood and I. H.

Marshall, A. R. Millard, J. I. Packer & D. J. Wiseman; Downers Grove, IL: InterVarsity Press,
1996) 280
7

R. E. Nixon, Doctrine, In the New Bible dictionary (ed. D. R. W. Wood and I. H.

Marshall, A. R. Millard, J. I. Packer & D. J. Wiseman; Downers Grove, IL: InterVarsity Press,
1996) 280
8

Living a perfect live in Christ its possible.

Christians who teaches that the new covenant has not law anymore are againts to
those who believe that there is a obedience commitment to the law, not to gain salvation by
their weighs, but to became perfects just has Jess was perfect.
None who have a sense of their accountability to God will allow the animal
propensities to control reason. Those who do this are not Christians, whoever they may
be and however exalted their profession. The injunction of Christ is: Be ye therefore
perfect, even as your Father which is in heaven is perfect. He here shows us that we
may be as perfect in our sphere as God is in His sphere.9
The Old Testament and New Testament states that holiness and perfection is necessary
for those who really believe in God and want to be in his presence, Jess said:
Be ye therefore perfect, even as your Father which is in heaven is perfect. 10
Theres several quotations mostly from Christians evangelicals that are confuse about
this issue on reaching the goal of perfection, and they go to the extreme of been liberals.
The Bible nowhere relates the idea of perfection directly to law, nor equates it directly
with sinlessness. Absolute sinlessness is a goal which Christians must seek (cf. Mt.
5:48; 2 Cor. 7:1; Rom. 6:19) but which they do not as yet find (Jas. 3:2; 1 Jn. 1:82:2).
No doubt when the Christian is perfected in glory he will be sinless, but to equate the
biblical idea of perfection with sinlessness and then to argue that, because the Bible
calls some men perfect, therefore sinlessness on earth must be a practical possibility,
would be to darken counsel. The present perfection which, according to Scripture,
some Christians attain is a matter, not of sinlessness, but of strong faith, joyful
patience, and overflowing love. (*SANCTIFICATION.)11
This is what brings confusion to some Christians today, the tough that never be able
to reach that stage of perfection, without been draw into perfectionism, legalism and

Ellen G. White, Testimonies for the Church Volumen Four (Ellen G. White State,
Hagerstown, MD: Review and Herald Publishing Association, 2011) 254
10

The Holy Bible: King James Version. 2009 (Electronic Edition of the 1900 Authorized
Version.) (Mt 5.48). Bellingham, WA: Logos
I. Packer J. Perfection, In the New Bible Diccionary (ed. D. R. W. Wood and I. H.
Marshall, A. R. Millard, J. I. Packer & D. J. Wiseman; Downers Grove, IL: InterVarsity Press,
1996), Pg. 901
11

orthodoxy, which could be awful and impossible to accomplish for them.

According to the book of Hebrews there is a perfection state that Christians should
look forward to achieve. Meaning to live a sinless life, towards perfeccion, in this worldly
sphere, not in Gods sphere, surrounding the human will to Gods will to overcame sin.
Once the believer has experience repentance and baptism, he just got stared into
Christianism, there is different levels of spiritual enrichment, there is no limit por spirtual
experiences growth.

But because this experience is his, the Christian is not therefore to fold his hands,
content with that which has been accomplished for him. He who has determined to
enter the spiritual kingdom will find that all the powers and passions of unregenerate
nature, backed by the forces of the kingdom of darkness, are arrayed against him.12
Theres certain missunderstanding regarding of perfection in Christian life, but
thats the goal that God has been set up for each person who believs in him. And God is
willing to help out and perform that very high level of perfection on every human been that
surrounds its will to the will of God.
In his efforts to reach Gods ideal for him, the Christian is to despair of nothing. Moral
and spiritual perfection, through the grace and power of Christ, is promised to all. Jesus is
the source of power, the fountain of life.13
There is a challenge to the whole Christendom, to reach Gods goal on
perfection, and it seems to be a theme of discution betwen legalists and liberals.
God fixes no limit to the advancement of those who desire to be filled with the
knowledge of His will in all wisdom and spiritual understanding. Through prayer,
through watchfulness, through growth in knowledge and understanding, they are to be
strengthened with all might, according to His glorious power. Thus they are prepared

12

Ellen G. White, The Act of the Apostles, (Mountain View, CA: Pacific Press Publissing
Association, 1957) 476
13

White, The Act of the Apostles. 476

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to work for others. It is the Saviours purpose that human beings, purified and
sanctified, shall be His helping hand.14
Its clear that none cant gain perfection byitself, no without divine aid, but if the
new converter wants to move toward this moral and spiritual growth, God will finish
his divine purpose on every one that is willing to evercome sin.
There is to be co-operation between God and the repentant sinner. This is necessary for
the formation of right principles in the character. Man is to make earnest efforts to
overcome that which hinders him from attaining to perfection. But he is wholly
dependent upon God for success. Human effort of itself is not sufficient. Without the
aid of divine power it avails nothing.15
And this will we do, if God permit. [Hebrews 6:3]
The author wrote that the foundations of repentance are important but, But he
wrote,
let us go on unto perfection:
This is what they will do, if God permit.
Meaning that without God, theres nothing Christians can do. Many men tried to
gain perfection by suppressing carnal behaviors bythemselvs by isolating themselves from
civilization, others thru many meditation disciplines or some others by flagelling
themselves, but sadly without success, theyre characters cannot be change by this works.

Convertion can not be explain to the eyes of unbelivers, can not be obtain but just
thru the power of God, someone changes its life by the power of the creator God, no
human been cant change the way to be of another human been.
The same power that God has been used to creat the universe, when He call the

14

White, The Act of the Apostles. 476

15

White, The Act of the Apostles. 478

8

heavens to existens, that same power that God used to creat ligth and darkness, to creat the
expantion, the sea, the sun and the stars, the animals, and the human race, that same power
it needs it to transforme someones lifes, the way to be of a sinfull persone into a new
creature.
Thats why the new born person that has ben enlightened it is bless with the greattes
power in whole universo, the power of the holy Ghost. The only power that is able to give
fredoom from the kingdoom of darkness and be enlightened thru it.
For it is impossible for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost,
And have tasted the good word of God, and the powers of the world to come,
If they shall fall away, to renew them again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put him to an open shame. [Hebrews 6:4-6].
It is imposible that someone that have experience this transforming power o God,
and decide to fall way from of it, can not be renew, can not be re-born again, someone that
has apostate its lost forever, it couse it perplexity;
We may imagine a mans reaching a state of abandonment and moral corruption from
which no deliverance is possible, and which draws after itself inevitably eternal
damnation.16
Could be a warning, but there a binding risk of losing salvation, thats why the
apostle Paul introduce wonderful toughs within Christ entering the eavenly sanctuary
Some see this warning as a teaching that a true Christian can lose his salvation. That
position would contradict the teaching of such New Testament passages as John 10:27
29; Romans 11:29; and Philippians 1:6. Others see the warning as hypothetical and not
a realistic possibility. The repetition of the warning here and also in 10:2631 makes
this interpretation less likely. Others see the warning as directed at those who are
almost Christians but not genuine Christians. In opposition to this view is the fact that a

16

P. Lange J., P. Schaff, Moll, B. C. and C. Kendrick A., A commentary on the Holy
Scriptures: Hebrews (Bellingham, WA: Logos, 2008) 116

passage such as shared in the Holy Spirit (6:4) could not be used of one who was not
a Christian. The preferred interpretation is to view this passage as addressed toward
professing Christians. The writer urged them to show the reality of their faith by
enduring in their commitment to Christ without falling away (6:6). The writer spoke to
his readers in accordance with their profession, but he urged them to show their true
faith by producing real works.17
Doesnt make any sense that a person that apostate from the faith while its alive
could be lost forever and not having an oprtunity of repenting twice from its sin, taking has
it is translated as it is imposible.
As noted above, the translation of the text in the King James Version is
unfortunate for it conveys the unwarranted idea that all who fall away after
having had certain experiences are lost forever. The margin of the Revised
Version comes nearer giving the correct meaning when it says that it is
impossible to renew men to repentance "the while they crucify"; that is, as long
as they continue to crucify. The thought is that there is no hope for them unless
they turn from their evil ways; no hope for them as long as they continue to
resist the call of God.18

For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth
herbs meet for them by whom it is dressed, receiveth blessing from God: But that
which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be
burned. [Hebrews 6:7, 8]
This is a metafore betwen the enlightened and the earth that recieves rain, and the
oposite to whom fail from the faith and crucified Christ again, wich is represented in this
metafore for the earth that beareth thorns and briers, and is nigh unto cursing; whose end is
to be burned.
We learn from this metafore that the good tree bears good fruit and the opsite side
its that bad tree bears bad fruit.

17

S. Dockery D., C. Butler T., L. Church C., L. Scott L., Ellis Smith, A. M., E. White J., &
Holman Bible Publishers, Holman Bible (Nashville, TN: Holman Bible Publishers, 1992) 753-754
18

Milian Lawitz Andreasen, The Book of Hebrews (Washington, D. C.: Review and Herald
Publishing Association, 1948) 80
10

Meaning that the believer that has expirienced repentece once, can turn himself
from sin before the coming cursing long its alive. The apostle Paul migth refere that
repentance its imposible to those which with delivereted behavior sin against God, having
taste of the heavenly gifts. Perhaps he refers to those who openly opouse to the disciples
and became falls teachers and antichrists, but were Christians before, theres no hope for
them any more.

He who would build up a strong, symmetrical character, he who would be a wellbalanced Christian, must give all and do all for Christ; for the Redeemer will not accept
divided service. Daily he must learn the meaning of self-surrender. He must study the
word of God, learning its meaning and obeying its precepts. Thus he may reach the
standard of Christian excellence. {AA 483.1}
There is no escuse for geting stock in one place and not allow God to work with the
redentive and transforming power.
The work and love the readers showed convinced the writer that none of them were
apostates. However, he wanted all of them to press on to achieve full maturity by
obeying the promises of God [Hebrews 6:1318]19

19

S. Dockery D., C. Butler T., L. Church C., L. Scott L., Ellis Smith, A. M., E. White J., &
Holman Bible Publishers, Holman Bible (Nashville, TN: Holman Bible Publishers, 1992), Pg. 754

11

Conclution.
The inference of the text [Hebrew 6:1-9] encourages the whole Christendom to go
deeper in the word and not be spiritual babys whose just walk around the basic doctrine of
Christianism [repentance, baptism], and the apostle Paul sets the next stage for all of those
who wants to step into the next level of understanding.
Apostle Paul wanted the Jewish-Christians to see the resurrected Jess getting into
the heavenly santuary performing his next ministry as a High Priest who interceds unto the
mercy seat.
Which hope we have as an anchor of the soul, both sure and stedfast, and which
entereth into that within the veil; Whither the forerunner is for us entered, even Jesus,
made an high priest for ever after the order of Melchisedec. 20
That same hope of salvation from Javeh promise to Abraham, that same hope now
its bear to all Jewish and gentiles under a new covenant, that has a different santuary, no
more levitical priesthood its allowed because it is done, more over Jess leave the earth to
perform his next ministry as a High Priest in the heavenly sanctuary, making atonement
thru his blood, that is to know as better sacrifices, because without blood theres not
remission of sins.
Leaving the rudiments going into perfection, not building upon the basic foundation
of the doctrine of repentance which its a remarkable teaching in the Old Testament, and
goes all along the New Testament beginning with John the Baptist and Jess himself was
preaching repentance of sins, but building upon that foundation.
This could accomplish by faith on God, to prevent apostasy and falling from the
pattern of salvation making impossible to be renew into repentance without crucifying for
themselves the son of God who dies once for all.

20

The Holy Bible: King James Version. 2009 (Electronic Edition of the 1900 Authorized
Version.) (He 6.1920). Bellingham, WA: Logos
12

Bibliography
Andreasen, Milian Lauritz. The Book of Hebrews . Washington, D. C.: Review and Herald Publishing
Association, 1948.
Attridge, Harold W. The Epistle to the Hebrews, A Commentary on the Epistle to the Hebrews.
Philadelphia, US: Fortress Press, 1989.
Calvin, John. Commentary on the Epistle of Paul the Apostle to the Hebrews. Bellingham, WA.:
Logos Bible Software, 2010.
Dockery D, S. Holman Bible Handbook. Nashville, TN.: Holman Bible Publishers, 1992.
Ellinhworth, Paul. The Epistle to the Hebrews, A commentary on the Greeck Text. Grand Rapids, MI:
Wm. B. Eerdmans Publishing Company, 1993.
Jamieson, Roberto. Comentario Exegetico y Explicativo de la Biblia. El Paso, TX: Casa Bautista de
Publicaciones, no ao.
Lange J, P. A Commentary on the Holy Scriptures: Hebrews. Bellinghan, WA.: Logos, 2008.
Nixon, R. E. New Bible Diccionary. Downers Grove. IL.: InterVarsity Press, 1996.
White, Ellen G. Testimonies for the Church Volumen Four. Hagerstown, MD: Review and Herald
Publishing Association, 2011.
White. Ellen G. The Act of the Apostles. Mountain View, CA.: Pacific Press Publishing Association,
1957.

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