`The faith which is in Christ Jesus' (1 Tim. 3:13).

`Through faith which is in Christ Jesus' (2 Tim. 3:15).

By reading the contexts of the above passages it will be seen that all the blessings of the gospel are not only

vitally connected with `faith', but faith which rests in Christ! Justification, resurrection, life, the sonship and

salvation, are all spoken of as resulting from faith which has Christ for its object.

By birth, by nationality, by their very law, customs, and distinctions, the Jews were continually reminded that

Jehovah was the God of the Jews. Every Jew prided himself upon that fact, so much so that Paul had to write, `Is He

not also (the God) of the Gentiles?' (Rom. 3:29). But this national faith toward God, though it ministered to their

pride, could not save them. In the parable of the Pharisee and the Publican we have a vivid example of this. The

Pharisee had `faith toward God', otherwise he would never have troubled to go to the Temple and say what he did.

The Publican, however, realized that this vague, general recognition of God, was not sufficient for his need. Notice

the words of his prayer. `God be propitious (merciful upon the ground of sacrifice) to me, the sinner'. Here was

faith not only in God, but in the divine provision for sin. The fact that from earliest childhood these Hebrews had

heard of God and read His law, was in some measure a stumblingblock to them. They did not realize that they

needed a Saviour as much as the Gentiles. The Gentile, on the other hand, had no national faith to rest upon; he cast

himself upon the unconditional mercy of God in Christ.

The Lord Jesus when on earth had said, `Ye believe in God, believe also in Me' (John 14:1). To trust in the God

of one's fathers is a poor substitute for that faith which owns Him as the `God of my salvation'. The epistle to the

Hebrews emphasizes the necessity of the sacrificial and high priestly work of Christ. All who come unto God for

salvation come unto God `by Him' (Heb. 7:25).

The order of the words in the original is `baptisms of doctrine' (or instruction). The word `of' may be the

genitive of relation, and mean that these baptisms were related to instruction and doctrine, for the ordinances of

every dispensation have always had a deeper value than the mere ritual observance. The most important word for

our consideration is `baptisms'. We notice that it is in the plural, contrasting with the one baptism of Ephesians 4.

The apostle here says `Leave ... not laying again ... the doctrine of baptisms'. In Ephesians he says `Endeavour to

keep ... one baptism'.

We would first direct attention to the two other passages of Scripture where the word `baptisms' occurs. (1) in

Hebrews 9:10 it is translated `washings':

`The first tabernacle ... was a figure ... in which were offered both gifts and sacrifices, that could not make him that did

the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings

(baptisms), and carnal ordinances, imposed on them until the time of reformation' (Heb. 9:6-10).

God has used the same word here as in Hebrews 6:2, and has placed it in such a context that nothing but

blindness or wilfulness can bring it into the present dispensation of heavenly and spiritual blessings. It is related to

carnal ordinances which touched the flesh but not the conscience, and is placed in full contrast with that which is

perfect. (2) The only other occurrence of this word is in Mark 7:4-8:

`And when they come from the market, except they wash (baptize), they eat not. And many other things there be, which

they have received to hold, as the washing (baptisms) of cups, and pots, brazen vessels, and of tables ... Howbeit

in vain do they worship Me, teaching for doctrines (similar word as in Heb. 6:2), the commandments of men.

For laying aside (same word as leaving in Heb. 6:1) the commandment of God, ye hold the tradition of men'.

It is striking to see that the inspired author of Hebrews takes up the very words of the Lord in the Gospel. The

Lord had said that among the doctrines of men which they held was the `doctrine of baptisms', and that they had

`left' the commandment of God to `hold the traditions of men'. The apostle says, in effect, `Reverse all this; leave

the doctrine of baptisms for the revealed Word of God'. What have we found hitherto?

The `baptisms' used in Hebrews 6:1,2, and 9:10 have one meaning. They formed part of `carnal ordinances'

imposed by God, which made none `perfect'. Again, the word occurs in Mark 7:4, and designates the `ceremonial