`The Holy Spirit shewing this, that the way into the holiest of all was

not yet made manifest, while as the first tabernacle was standing (which

was a figurative representation for that season which was present)

according to which both gifts and sacrifices were offered that could not

make him that did the service perfect, as pertaining to the conscience,

being imposed (as to meats and drinks and divers baptisms, fleshly

ordinances) until the time of reformation.  But Christ being come an high

priest of good things to come, by a greater and more perfect tabernacle

...' (Heb. 9:8 -11).

Here we see the place of these `baptisms'; they were fleshly or typical

ordinances, and while they may have some place in the education of babes, and

had a place in the church of the Acts period, they had no place with those who

sought to go on unto perfection.  See Baptism1.

The Laying on of Hands was the means used to bestow spiritual gifts.  One

has only to be familiar with the teaching of 1 Corinthians to understand that

the possession of these miraculous gifts was not one of the marks of the

`perfect' (see 1 Corinthians chapters 12 to 14).  To rest in them would be to

fail.  The third pair is eschatological.

The Resurrection of the Dead.-- Some things like `baptisms' have to be

left behind in the sense of being undispensational, others, like repentance and

faith, because they are elemental and do not bear the idea of continual

repetition.  Others, like resurrection, are fundamental, and to be under the

necessity for continual proof and instruction on such a point argued no good

for the doubter.  The further teaching of Hebrews 11:35 and 40, where a `better

resurrection' is linked with being `made perfect', naturally assumes as

fundamental the doctrine of the resurrection of the dead.

Aionian Judgment (Din Olamim) is the eleventh fundamental of the Jewish

creed.  The student of Ecclesiastes will the more clearly see the fundamental

nature of this truth.  It involves both reward and punishment.  It is the basis

upon which alone the apostle could urge believers to take joyfully the spoiling

of their goods, and to follow in the steps of those who obtained a good report,

who in this life were losers, but who believed unto the `gaining of the soul'

Such is the foundation.  There was something more needed for the

`perfect', however, than a bare foundation.  1 Corinthians 3 is a commentary

upon that fact.  To have the foundation beneath one's feet means salvation, but

to have nothing more means salvation `so as by fire'.  The reader has only to

glance along to Hebrews 6:8 to see the parallel.  None such have gone on unto

perfection.  Perfection is the goal of the epistle and every item introduced is

a factor in the process:

`Leaving ... let us go on ... not laying again ... and this will we

do, if God permit' (Heb. 6:1 -3).

It is manifest that no apostle could urge the believer to leave `the

principles of the doctrine of Christ' for alas this would be simple apostasy.

The A.V.  margin gives the true meaning `The word of the beginning of Christ',

referred to in Hebrews 5:12 and likened to the food of babes, and contrasted

with the solid food of those who were `full grown' and `perfect'.  See Babes1.

Those who would appreciate an exposition of the whole epistle to the Hebrews