Hebrews’ concern is not that his readers are plenty familiar with gospel basics and now need to advance to other deeper Christian teachings. Rather, his concern is that in toying with the idea of returning to Judaism, they are demonstrating that what they lack is precisely an understanding of the gospel itself, the exclusive sufficiency of Christ and his work, and that the Old Testament Scriptures themselves testify to Christ as the great high priest and final sacrifice.

Let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. (Hebrews 6:1–2)
Does Hebrews teach its readers to “leave behind” the basics of the Christian faith in order to press on to maturity?
In the past generation, a chorus of voices, including Tim Keller, D.A. Carson, and John Piper, have encouraged their audiences, in various ways, toward a “gospel-centered” or “cross-centered” faith. Rather than leaving behind Christian basics such as the cross and Christian gospel, they would have us go deeper into them, and find true Christian maturity in these basics, not beyond them. The origins of such a gospel-centered Christianity are found in the pages of the New Testament, drawing most explicitly from the epistles of Paul, John, and Peter, as well as Hebrews.
It is Hebrews, after all, that opens with a stunning celebration of the uniqueness and centrality of God’s eternal Son, made human as the long-awaited Christ — an opening that culminates in the charge in Hebrews 3:1 to “consider Jesus.” This directive, programmatic for the entire epistle, then leads to a striking focus on Jesus’s person and work (as high priest and sacrifice) at the heart of the letter (chapters 7–10), and recurs in Hebrews 12:1–2, at the climax of the great tour of the faithful (11:1–40), in the charge to “run with endurance . . . looking to Jesus, the founder and perfecter of our faith.” Hebrews 12:3 then follows immediately with the reprise, “Consider him . . .”
“Leave the Elementary Doctrine”
However, readers today might find, at least on the face of the text, an exception to this gospel-centered focus in Hebrews 6:1–2. Before advancing to make his Melchizedek argument (in chapter 7), Hebrews pauses, from 5:11–6:20, to freshly secure his readers’ attention because, he says, they “have become dull of hearing” (Hebrews 5:11). “Though by this time you ought to be teachers,” he explains, “you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food” (Hebrews 5:12). Most commentators then take the list of six items in Hebrews 6:1–2 as Christian basics from which Hebrews’ audience should “move on” (or “leave behind,” Greek afentes, 6:1) in order to advance to Christian maturity:
Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.
We can understand why most commentators would read this as a summons to leave behind the Christian basics. Nevertheless, when read in light of the full text of Hebrews, an apparent problem surfaces. Commentators generally agree that Hebrews addresses Jewish converts to Christianity pressured (and persecuted) by non-Christian Jews to discard Christianity’s distinctive faith in Jesus (as Messiah and eternal divine Son) and return to the emphases of their former Judaism.1 Within this understanding, viewing the list as basic Christian teachings fits less cogently (though not impossibly) with the design of the letter as a whole.2
Stirred by this tension, I undertake in this essay to newly examine Hebrews 6:1–2, and make the case that the six items in this list are not Christian basics, but pre-Christian (Jewish) teachings.
Usual Reading: Christian Basics
One caution to take in revisiting Hebrews 6:1–2 is that we are working against a long-established majority opinion. As we’ll see, however, several voices acknowledge some (serious) problems with the typical interpretation.
Andrew Lincoln sees the list in 6:1–2 as a reference to basic Christian teaching,3 as does William Lane, author of the magisterial two-volume commentary.4 Lane argues elsewhere5 that the list refers to “the firm foundation of Christian truth they had received when they first came to faith. . . . The men and women of the house-church had received catechetical instruction concerning these matters of Christian conviction when they first came to faith.”6 Harold Attridge finds that “the phrase [“elementary doctrine of Christ”] refers to the proclamation that Christ himself delivered. The phrase may allude to the same schematic view of the development of Christian preaching that was evident in 2:3.”7 Yet Attridge also concedes an enigma about the claim: “It is striking how little in this summary is distinctive of Christianity. This suggests that the formula was at least inspired by, and is, in fact, a catalogue of Jewish catechesis.”8 Importantly, Attridge adds, “Most conspicuously absent is any explicit Christological affirmation.” So too John Owen (1616–1683) catalogues another hesitation. He sees the list as basic Christian teaching, but acknowledges, “There is no little difficulty by the word ‘baptisms’ being in the plural.”9
Leon Morris10 and David deSilva11 both view verses 1–2 in reference to Christian basics.12 Interestingly, F.F. Bruce, finding something amiss with the usual reading, points out how surprising it is that verse 1 begins with therefore rather than nevertheless.”13 In the end, though, Bruce concludes that the list represents basic Christian teaching, but he notes how such basic teaching would correspond to Jewish teaching:
When we consider the “rudiments” one by one, it is remarkable how little in the list is distinctive of Christianity, for practically every item could have its place in a fairly orthodox Jewish community. Each of them, indeed, acquires a new significance in a Christian context; but the impression we get is that existing Jewish beliefs and practices were used as a foundation on which to build Christian truth.14
Overall, the mainstream of Hebrews commentators take the items in 6:1–2 as a list of Christian basics that the author is challenging his audience to “leave behind” or “leave standing” (afentes) so that they might be carried (ferometha) into Christian maturity (teleioteta). However, as we have seen, several observe some latent difficulties in this majority view, difficulties that I hope to show are better explained by a different interpretation.
Arguments for Pre-Christian (Jewish) Reference
The following five observations and arguments lead me in a different direction: that the six items in this list are not Christian basics, but pre-Christian (Jewish) teachings. This reading is both preferable exegetically and more coherent with the thrust of the letter as a whole.
1. “Washings” (baptismōn) in the Plural
Hebrews’ use of baptismōn (“baptisms” or “washings”) is one of the reasons, on the surface, why this passage appears to offer a list of Christian basics. Our English baptism so closely resembles the Greek baptismōn that we might be prone to overlook two important realities.
First, as observed by John Owen, among others, baptismōn is plural, not the singular that would be expected in a Christian (new-covenant) context, where, as the apostle Paul notes in Ephesians 4:4–5, there is “one Lord, one faith, one baptism.” Second, and more significantly, as noted by Bruce, “It may be significant that our author does not use baptisma, the Greek noun regularly employed in the New Testament to denote Christian baptism (and the baptism of John), but baptismos, which in its two other indubitable New Testament occurrences refers to Jewish ceremonial washings.”15 The other two occurrences are Mark 7:4 and Hebrews 9:10.
In Mark 7:4, Jesus refers to “many other traditions that [the Pharisees] observe, such as the washing [baptismous] of cups and pots and copper vessels and dining couches.” The reference to the Pharisees gives to this use the plain association of Judaism and the old covenant, not of Christianity and the new. The same is true for Hebrews 9:10, which is, of course, even more important for our purposes since it occurs within the same letter.
Hebrews 9:9–10 reads, “According to this arrangement [namely, the old covenant], gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, but deal only with food and drink and various washings [baptismois], regulations for the body imposed until the time of reformation.” Not only are these “washings” in Hebrews 9:10 unmistakably associated with the old covenant, but also they have an important “expiration date,” so to speak, in the temporal marker “until the time of reformation,” which has now come in Christ and corresponds with Hebrews’ underlying chronological and redemptive-historical framework throughout the letter.
2. No Distinctly Christian Item
Second, no explicitly Christian reference appears in the list of six — and this in a letter that is at pains to show the distinctiveness of the new covenant with reference to the old. This is the concern Attridge captures: “Most conspicuously absent is any explicit Christological affirmation.”16
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All that we can do in great and deep affliction, and sore distresses of soul, is only to look up to Christ as a poor, wounded, bleeding man looks and cries to one who passes on the road for help. And our Savior and Physician is so compassionate that He will regard us, though we are able to say little more than, “Have mercy on us, Thou Son of David.”

The Puritans not only preached to comfort the weary and wounded, but admonished those who had close relations with such saints in how to help them.  So Timothy Rogers gave instructions to those who had to deal with those under a sense of God’s desertion:
Speak kindly and compassionately to those whom you perceive to be under the sense of God’s anger. Job complains in Job 19:2, “How long will ye vex my soul, and break me into pieces?” And as men who have been long used to poring over their troubles, he tells them how often they had vexed him in verse 3: “These ten times have ye reproached me; ye are not ashamed that ye make yourselves strange to me.” It is very likely that they did not vex him with their words purposely; for, being good men, they could not be so extremely barbarous. They made good sermons, but very sorry and mistaken application. It is easy to trample upon those with sharp and cutting speeches whom God and their sorrows have already thrown into the mire. It is easy for those who are in no trouble to silence and upbraid those who are. As Job says to Eliphaz, “Shall vain words have an end? I also could speak as you do, if your soul were in my soul’s stead. I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should assuage your griefs.”
When any of your friends are under spiritual trouble, you must carefully abstain from any passionate or sour word or action that may increase their grief; it will be some small help to them to see that you pity them, though you cannot give them relief. Use all the compassionate and kind words to them that you can, and seek to bind up their sores with a gentle hand. Beware of using any expression that savors of sharpness, reproach, or scorn, for these will, as they did to Job, vex their souls more, and they will be evil in you as well as unpleasant to them. Hence is that complain in Psalm 69:20: “Reproach hath broken my heart, and I am full of heaviness; and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink.” And Psalm 123:4: “Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.”
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We must begin by fearing the Lord and trusting entirely in Him. That’s the beginning of the Christian life. Proverbs 3:5 and 6 say, “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make your paths straight.” That is the beginning of the Christian life. Trust is the essence of faith. Trust is a willingness to submit your life to God’s ways.

I once was driving around with my kids, and one of them asked me a great question. They said, “Dad, what is a mature Christian?” In that question, I felt a desire in their heart to be a mature Christian! So, I’m driving my truck and thinking, “That’s a great question.” I responded, “Well, a mature Christian is somebody who understands the gospel and where they stand in Christ. A mature Christian is someone who has read their Bible cover-to-cover. A mature Christian is a man or woman of the Book (the Bible), and they know the God of the Book.” After saying that, I kept thinking. ‘What else should I say?’ I asked myself. Then I said, “Paul addresses believers to use their spiritual gifts in the life of the church, so another mark of a mature Christian is that he or she is a churchman or a churchwoman—that they are members of a church, that they are using their spiritual gifts in the life of the church, that they love the Lord’s people.” After saying that, I kept thinking! I replied, “Even more than trusting the gospel thoroughly, even more than knowing the Bible, even more than serving in a local church, maturity involves knowing how to apply all these things in our daily lives. Jesus did not say, ‘Teach them all I have commanded you,’ but ‘Teach them to obey all that I have commanded you!’” So, I explained to my children this element of practical theology we sometimes call wisdom. Knowing how to live Coram Deo (before the Face of God) in the fear of the Lord.  “If you can put all those things together in life application, that’s wisdom, and then you will be a mature Christian,” I told them.
“But what does this wisdom look like exactly?” they asked. My kids are very persistent. “To answer that question,” I said, “we need to go to Proverbs!” Solomon gives us four qualities of wisdom that must be mastered if we are going to walk in a manner worthy of the gospel as mature Christians.
First, we must understand that we must learn wisdom.
Solomon says in Proverbs 22:17, “Incline your ear, and hear the words of the wise.” Solomon is saying that wisdom is outside of us, and therefore, we must seek it out.
This was not true of Jesus Christ. Christ is the essence of wisdom, but for us, it is true. Wisdom is NOT intuitive. No one is born a wise person. Proverbs 22:15 says, “Folly is bound up in the heart of a child.” Jeremiah 17:9 says, “The heart is deceitful and desperately sick; who can understand it?” Therefore, the first thing to understand about wisdom is that we must seek it outside of ourselves.
How often are we told to ‘Follow your heart,’ or ‘Trust your instincts,’ and ‘Just do what feels right.’? The self-help section of every local bookstore is filled with books telling fools to be more foolish by looking inside themselves for wisdom.
Moreover, those who realize they lack the necessary wisdom often search for wisdom in the wrong places. Job asks in Job 28, “Where can you find wisdom? You go and dig into the depths of the earth, you won’t find wisdom there. You go to the bottom of the sea, you won’t find wisdom there. You go and find all the greatest treasures in the world, you won’t find wisdom there.” He says in Job 28:21, “It [wisdom] is hidden from the eyes of all living And concealed from the birds of the earth.” But then he says, “God understands the way to it, and he knows its place.”
Wisdom is only to be found in God. Hollywood does not have it. Washington D. C. does not have it. The Ivy League Colleges do not have it. Social media experts don’t have it. Only God possesses wisdom! As a result, if you want wisdom, you must go to God.
The apostle James said this: “If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him” (James 1:5). The first step to wisdom is realizing that outside of God’s gift of wisdom, we are all fools. We must find wisdom through God’s divine revelation!
Second, we must understand that wisdom is the applied knowledge of God.
Solomon also says in Proverbs 22:17, “Apply your heart to my knowledge.” Solomon means that wisdom is the applied knowledge of God. You can have knowledge without wisdom. There are a lot of foolish geniuses in the world.
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