A careful comparison of Heb. 9: 10 with Heb. 10: 1-4 will show by the repetition of

such words as "conscience" and "perfect" that these ordinances were contemporary with

the Levitical sacrifices, and both passed away together. The epistle to the Hebrews is the

first Scripture which reveals that the sacrifices appointed by God were to cease; so also

with the ordinances which formed a part of the same appointed service.

Acts 8: 12-18 makes the connection between water baptism, and the laying on of

hands very apparent. "They were baptized", then "they laid hands upon them, and they

received pneuma hagion" (holy spirit, the gifts). "Simon saw that through the laying on

of the apostles' hands pneuma hagion was given". Again, in Acts 19: 6 we read,

"When Paul had laid his hands upon them, pneuma hagion came on them, and they spake

with tongues, and prophesied". In Acts 28: 8, "Paul prayed and laid hands upon him

and healed him". These things have ceased and passed away.  After Acts 28:,

although we have the record of several who were sick, we have no instance of anyone

healing them by the laying on of hands.  After Acts 28: we read of believers

receiving the seal of the Holy Spirit of promise, but never that such was given by the

laying on of hands. "Not with hands" might be an appropriate inscription written over

the present dispensation. As we have seen, the gifts today are directly given by the

ascended and glorified Lord (Eph. 4: 8-11), without the interposition of man at all.

Paul reminded Timothy of a past act in I Tim. 4: 14 and in II Tim. 1: 6, but when he

tells Timothy to "do the work of an evangelist" there is no need or warrant for the "laying

on of hands". The instruction, "lay hands suddenly on no man" (I Tim. 5: 22) has

reference to the custom which signified approval (as in Acts 13: 3); no gifts were

conferred thereby, and none are specified as necessary in the qualifications given in

I Tim. 3: Thus again we see that even in the setting aside of this ceremony, a ceremony

which was once accompanied by such mighty power, a confirmation in the true sense of

the word (Mark 16: 20 and Heb. 2: 3), the believer is led to see the fullness that is his

in Christ alone.

One has but to read I Cor. 12: to 14: to understand that the possession of miraculous

gifts was not a sign of "perfection" but rather of "childhood" (see I Cor. 13: 8-11).

Nothing can be more certain than that the apostle Paul would never tamper with the

"foundation of God", the "hope" of the believer, which is resurrection. Yet there must be

something hidden beneath the surface to account for so remarkable a statement as that

given in Heb. 6: in both the A.V. and R.V. We make a great mistake when we assume

that the resurrection as taught by the Pharisees, or believed by the generality of the Jews

and the disciples, and that proclaimed by the apostles, were all one and the same. We

must carefully follow the actual "words which the Holy Ghost teacheth", if we would

understand Heb. 6: 2.