the primary doctrine about the Christ: This expression refers to the basic teachings that Christians learned when they first became disciples. (Heb 5:12 and study note) Paul mentions six of these basic teachings here and in the following verse and calls them a foundation. As with a literal building, the foundation was the starting point. Mature Christians would not content themselves with these teachings only. They moved beyond the basic doctrines by building on them and growing in knowledge and understanding of deeper teachings, such as those found in Paul’s letters. Doing so helped those Christians to reason on the Scriptures and apply them, conducting themselves according to their principles.​—Heb 5:14.

let us press on: Paul here includes himself when urging his fellow believers to make progress as followers of Christ. According to one reference work, he is, in effect, saying: “Let us move forward together.” Though a mature Christian, Paul was always eager to move forward and improve in imitating Christ.​—Php 3:13-16.

maturity: Paul stresses the importance of becoming full-grown as a Christian​—one who seeks to understand both basic and deeper truths and to improve in teaching them to others. The Greek word used here is related to the word rendered “mature people,” or “full-grown people,” at Heb 5:14 (see study note), where such ones are contrasted with someone who is “a young child.” (Heb 5:13 and study note) A mature Christian has had his “powers of discernment trained to distinguish both right and wrong.” (Heb 5:14) Therefore, he is not easily led astray or influenced negatively by others​—for example, in his understanding of Christian doctrine.​—Eph 4:11-14.

repentance from dead works: These “dead works” include acts of wrongdoing as well as attempts to gain salvation that are not in harmony with God’s will. (Mt 7:21) Among such dead works were the efforts that some made to earn salvation by observing the Mosaic Law when it was no longer in force. (Ro 10:2-4; Ga 2:16 and study note) Even seemingly good works could be considered dead, or useless, if not motivated by love. (1Co 13:3) The Hebrew Christians needed to repent, or turn away from, all such dead works in order to progress to maturity.​—Heb 9:14.

faith in God: Paul here mentions “faith in God” as part of the foundation, or beginning, of one’s becoming a Christian. (Heb 11:6) Before becoming Christians, those whom Paul addresses here already believed in God, for they were Jews. Thus one reference work says about “faith” as used in this context: “What is meant is not only faith in God’s existence . . . but trust in God.” Such faith and trust were part of “the primary doctrine about the Christ,” so it was essential that the Hebrew Christians put faith also in Jesus as God’s appointed “Chief Agent of their salvation.”​—Heb 2:10 and study note; Joh 14:1; Ac 4:12; 1Pe 1:21.

the teaching on baptisms: Paul includes this teaching as part of “the primary doctrine about the Christ.” (Heb 6:1) Christian baptism is the starting point from which a disciple must make further progress to maturity. Even after getting baptized, a Christian has much to learn and apply.​—Mt 28:19, 20; Ac 2:38.

baptisms: Paul’s audience was familiar with several forms of water baptisms. For example, they knew about various Jewish “ceremonial washings,” or literally, “baptisms.” (Heb 9:10 and study note; Mr 7:4 and study note) They were also aware of “the baptism of John.” (Ac 18:25 and study note) However, the Christian teaching on baptism made such baptisms obsolete; only one approved form of water baptism remained.​—Eph 4:5 and study note.

the laying on of the hands: Jesus and his disciples laid their hands on individuals when blessing them (Mt 19:13-15), healing them (Ac 28:8), or appointing them for a service (Ac 6:6 and study note; 13:2, 3; 2Ti 1:6). However, Paul may here refer to the practice of transmitting “the gifts of the spirit” to fellow believers, giving them the ability to perform miracles. (1Co 14:12; Ac 8:17, 18; 19:6) Upon observing such miracles, sincere people could readily discern that Jehovah had transferred his favor from the ancient nation of Israel to spiritual Israel. (Mt 21:43; Ac 15:14; Ga 6:16; Heb 2:3, 4 and study note) Thus, Paul refers to this practice as part of the foundation, one of the first things a person learned upon accepting Christianity.​—Heb 6:1.

the resurrection of the dead: Paul includes the resurrection in “the primary doctrine” of Christianity. (Heb 6:1) It is central to Christian faith (Joh 5:28, 29; 1Co 15:12-19) and inseparably linked to other basic Bible teachings.​—See study note on 1Co 15:14 and Glossary, “Resurrection.”

everlasting judgment: In this context, “judgment” seems to refer to all of God’s judicial decisions. They are “everlasting” because the results, or consequences, of his judgments will remain valid forever.​—Compare Joh 5:24 and study note; Ro 2:3, 6-8; Re 20:12, 15.

if God indeed permits: Paul is not here suggesting that God might not permit the Hebrew Christians to progress to maturity. Rather, by using this expression, he acknowledges that Christians depend on God to support and bless their efforts as they strive to make progress.​—See study notes on 1Co 4:19; 16:7.

those who were once enlightened: Paul here describes some Christians who had “fallen away,” or had willfully abandoned the faith, after they had received spiritual light from Jehovah. (Heb 6:6) This enlightenment, the accurate knowledge of the truth, had helped them to emerge from spiritual darkness​—from their former ignorance and their sinful course. (Joh 3:19-21) As Christians, they had begun walking in the light, conducting themselves in harmony with God’s will.​—Joh 8:12; Eph 5:8, 9; Heb 10:26, 32; 1Jo 1:7; compare 1Pe 2:9.

who have tasted the heavenly free gift: This gift includes the ransom sacrifice and the invitation to rule with Christ in heaven. Those who had repented and turned around from their sinful course had already benefited from the ransom. (Ac 3:19; 2Co 9:15) They had kindly been given the hope of heavenly life. (See study notes on Eph 1:18; Heb 3:1.) In that sense, they had “tasted,” or experienced, the benefits of “the heavenly free gift.”

who have become partakers of holy spirit: After Pentecost 33 C.E., God used his holy spirit to anoint individuals and to adopt them as his children so that they could become “joint heirs with Christ” in heaven. (Ro 8:14-17; 2Co 5:5) In addition, some baptized believers received gifts of the holy spirit.​—Ac 19:5, 6; 1Co 12:7-11; compare Glossary, “Lay hands on.”

who have tasted the fine word of God: “The fine word of God” seems to refer to God’s promise to reward some humans with life in heaven. (2Co 5:5; Eph 1:18) Spirit-anointed Christians had “tasted” the promise when the holy spirit revealed to them that the hope of heavenly life was open to them. Thereafter, they looked forward to the full realization of the good things that God had promised them.

powers of the coming system of things: Or “powers of the coming age.” The expression “coming system of things” refers to the future time when anointed Christians will rule with Christ in “his heavenly Kingdom.” (2Ti 4:18; see study note on Eph 2:7 and Glossary, “System(s) of things.”) Paul was writing to those who had been anointed with God’s holy spirit as “the token of what is to come.” (2Co 1:22 and study note) Many of them had witnessed Jehovah’s “signs and wonders.” (Heb 2:4 and study note) God used such miracles to demonstrate, among other things, what his Son would do as Ruler over “the inhabited earth to come.” (Heb 2:5 and study note) In a sense, these anointed Christians had already tasted, or experienced, what God’s power will accomplish in “the coming system of things.”​—Compare study note on Eph 1:3.

it is impossible to revive them again to repentance: Here Paul refers to some who had fallen away, or apostatized from the Christian faith. It seems that they had knowingly made the choice to become apostates, even though they had been “once enlightened.” (Heb 6:4 and study note) Under inspiration, Paul indicates that they had deliberately sinned against God’s holy spirit. Such ones never repent.​—Mr 3:28, 29; Heb 10:26, 27; 12:25.

they nail the Son of God to the stake again: Paul here uses extremely strong language to denounce those anointed Christians who had deliberately chosen to abandon the Christian faith. This phrase is not, of course, meant in a literal sense. Christ had died “once for all time”; he was now immortal and could not be put to death again. (Heb 9:12; 1Ti 6:16 and study note) What is more, the Roman soldiers who actually nailed Jesus to the stake were not beyond all hope of forgiveness. (Lu 23:34 and study note) So here Paul apparently likens unrepentant apostates to such men as Judas Iscariot and those religious leaders who arranged for Jesus to be nailed to the stake. (Joh 19:11 and study note, 15, 16) Such apostates showed the same contempt for Jesus and his ransom sacrifice that those wicked men had shown, and they faced the same punishment​—eternal destruction.​—Heb 10:29.

the ground receives a blessing: Christians had been blessed by learning precious truths about Jesus, so Paul here likens them to a plot of ground blessed with rain. Paul reasons that a cultivator would rightfully expect such ground to be fruitful. (Lu 13:6-9; 1Co 3:9) But as shown in the next verse, some individuals failed to produce good fruitage and were in danger of being cursed.​—Heb 6:8.

But if it produces thorns and thistles: Instead of appreciating their “blessing from God” (Heb 6:7), some Christians chose a course of sin (Heb 6:4-6). They had deliberately developed a thankless spirit and other bad qualities. So they were like ground that produces only useless vegetation, “thorns and thistles.” In ancient times, a farmer who owned such a troublesome plot of land would have to set fire to it in order to clear away the unwanted plants. Likewise, a fiery judgment​—complete destruction​—awaited those former Christians who had “fallen away” from the Christian faith.​—Heb 6:6 and study note; compare Isa 5:1-7.

beloved ones, we are convinced of better things: Earlier in this letter, Paul gave strong counsel to those who had grown weak in their faith. (Heb 3:12; 5:11 and study note) In this context, he has denounced those who had proved unfaithful. (Heb 6:4-8) Now he shifts to a reassuring tone and addresses the Hebrew Christians as “beloved ones.” He then expresses strong confidence in them. (Compare Ro 15:14; 2Th 3:4.) Unlike those who forsook the Christ and lost out on their hope for the future, the faithful Hebrew Christians have “better things” ahead of them​—things related to salvation. These things would include ruling with Christ in heaven.​—See study note on 2Ti 2:12.

God is not unrighteous so as to forget your work: In this context, “to forget” means to stop caring about, to neglect. (Compare Lu 12:6.) Here Paul does more than simply reassure Christians that God remembers, or keeps in mind, the good that they do. The apostle adds extraordinary weight to his statement by prefacing it with the words “God is not unrighteous.” In God’s view, to neglect or stop caring about a loyal servant’s good deeds would be an unrighteous act on His part. It is impossible for Jehovah ever to do anything unrighteous; for example, it is “impossible for God to lie.” (See study note on Heb 6:18.) Such conduct would go against Jehovah’s very nature, so it is utterly unthinkable. (See also Job 34:12; Jas 1:13.) The Hebrew Christians could thus rest assured that Jehovah would always remember and value all the good that they did, even if other humans​—and they themselves​—had long since forgotten it.

the love you showed for his name: In the Bible, the word “name” is often used in a broad sense, meaning not only the name itself but everything about the person bearing the name​—in particular, his reputation. (See study note on Mt 6:9.) Like Jesus, Christians were to show love for God’s name by making it known to others. Motivated by their love for Jehovah, they were not only to use his holy name but also to glorify it by their good conduct and acts of kindness to others. Paul’s words emphasize that showing love for the sacred name of God is of prime importance to all followers of Christ. Jesus himself summarized his earthly ministry by saying to his Father: “I have made your name manifest . . . I have made your name known.”​—See study notes on Joh 17:6, 26.

continuing to minister to the holy ones: In this context, the expression “holy ones” refers to spirit-anointed followers of Jesus Christ, the men and women who have a heavenly hope. (See study note on Ro 1:7.) The Hebrew Christians had a long history of ministering to one another in various ways. (Ac 4:32-35; 12:5) For example, they likely offered material or financial help when needed. (Compare study note on Lu 8:3.) Paul commends them not only for doing so in the past but for continuing to do so over the course of time. He reminds them that Jehovah views caring for His servants as a way of showing love for His name.​—See also Heb 10:32-34; 13:1-3.

to show the same industriousness: In the preceding verse, Paul mentioned that the Hebrew Christians had been ministering to “the holy ones.” Now he encourages “each one” to continue to display that same willing spirit​—to minister with “the same industriousness,” that is, with zeal, earnestness, and commitment.​—See study note on Ro 12:11.

so that you may not become sluggish: The Greek word rendered “sluggish” conveys the idea of being lazy, or failing to make genuine effort. According to one reference work, it can convey in this context the idea of “being slow to understand or respond spiritually.” The Hebrew Christians could avoid this danger by remaining industrious. (See study note on Heb 6:11.) The Greek term for “sluggish” can also be rendered “dull.”​—See study note on Heb 5:11.

be imitators: These words touch on a theme that is developed more fully in Hebrews chapter 11​—the importance of learning from and imitating examples of faith. (See also Heb 13:7.) In the following verses, Paul briefly discusses Abraham, a remarkable example among those who inherit the promises. God’s promises to Abraham were a precious inheritance. They gave him hope and strengthened his faith. He also learned that Jehovah’s promises are sure, for he saw some of them fulfilled during his lifetime. Abraham will see other promises fulfilled when he is resurrected. (Ge 18:14, 18; 21:1-3; Heb 6:13-16) He showed outstanding faith and patience to the end of his days, setting an example worthy of imitation.​—Heb 11:8-10, 17-19.

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

after Abraham had shown patience: Jehovah promised Abraham that he would become “a great nation” and that “all the families of the ground” would “be blessed by means of” him. (Ge 12:1-4; compare Ac 7:2, 3 and study note.) Jehovah reassured Abraham by repeating the promise while he was dwelling in Canaan. (Ge 13:16) Yet, at that time, Abraham still had no son. Finally, 25 years after receiving the promise, Abraham began to see God’s word coming true when Isaac was born. (Ge 21:2, 5) Then about 25 years after that (according to Jewish tradition), Abraham proved willing to offer up Isaac, and at that time, God confirmed His original promise by swearing an oath “by himself.”​—Heb 6:13 and study note, 14; 11:17; Ge 22:15-18.

a legal guarantee: The Greek word here used is one of several legal terms found in this context. This term refers to the common practice of confirming a matter by swearing an oath. (Other examples of such technical terms at Heb 6:13-18 are “swear,” “oath,” “dispute,” “unchangeableness,” and “guaranteed.” See also study note on Php 1:7, a verse in which the same Greek term is rendered “legally establishing.”) The Hebrew Scriptures indicate that people often swore by God or by his name. (Ge 14:22; 31:53; De 6:13; Jos 9:19, 20; Jer 12:16) Paul refers to this practice of swearing an oath in order to emphasize his next point​—the oath God swore to Abraham made His promise absolutely certain and reliable.​—Heb 6:17, 18.

the heirs of the promise: Paul encourages the Hebrew Christians by reminding them of their connection to Abraham. God promised that faithful man that he would father an offspring that would bless “all nations of the earth.” (Ge 22:17, 18) As natural descendants of Abraham, the Jews were the first in line to inherit those promises. Most Jews rejected the Messiah, so they lost out on that inheritance. On the other hand, the Hebrew Christians did become “heirs of the promise”​—but not through their natural lineage. They became heirs by accepting Christ, the primary offspring of Abraham, and becoming his anointed followers. (See study note on Ga 3:29.) In time, all faithful Christians, including those with an earthly hope, would benefit from the promises God made to Abraham.

the unchangeableness of his purpose: The Greek word rendered “unchangeableness” in this verse and “unchangeable” in the following verse is one of several Greek legal terms that Paul uses in this context. (See study note on Heb 6:16.) The word here rendered “purpose” could include the idea of a person’s decision, resolve, intention, or will.​—See study note on Ac 20:27; see also study note on Eph 3:11, a verse in which a synonymous Greek term is rendered “purpose.”

he guaranteed it with an oath: When God made his promise to Abraham, “he swore by himself.” (Heb 6:13 and study note) Jehovah was not obliged to swear to the truthfulness of his promise, but he chose to do so in order to give humans absolute confidence in what he had promised. There could be no greater or more reassuring guarantee than his. The Greek verb rendered “he guaranteed it” could also convey the idea that “he stepped in” with an oath, confirming his promise. One reference work says that in this context, the word emphasizes “the validity of God’s promises. God is [the One who guarantees] . . . his own commitments.”​—See Glossary, “Oath.”

two unchangeable things: That is, God’s promise and his oath. By means of this promise and oath, God testifies to the unchangeableness of his purpose that “all nations of the earth” will be blessed by means of Abraham’s offspring; Jehovah’s word is sure to be accomplished.​—Ge 22:16-18; Heb 6:17; see study note on Heb 6:13.

it is impossible for God to lie: This statement echoes what is said at Nu 23:19 and 1Sa 15:29.​—See also study note on Tit 1:2.

fled to the refuge: This phrase renders a single Greek verb that conveys the idea of fleeing, escaping, or taking refuge. (Ac 14:6) Paul’s readers would have been familiar with this expression from the Septuagint, which uses the same Greek verb to describe fleeing to the cities of refuge. (De 4:42; 19:5; Jos 20:9) Paul’s use of the expression may have reminded the Hebrew Christians that they had escaped from the Jewish system of things, which God had rejected and was about to destroy. (Mt 21:43; 23:37, 38) They had fled to the safest place, a close relationship with their trustworthy God and Father, Jehovah. (Ps 118:8; 143:9) One reference work suggests that the idea here is “we who have run to God in order to be safe.”

have strong encouragement: The Greek word rendered “encouragement” can refer to something that motivates people to take action and gives them confidence. (Compare study note on Ro 12:8.) By means of his word and oath, God gave his people overwhelming proof that his purpose to bless mankind is unchangeable. That assurance is “no ordinary encouragement,” as one scholar puts it. Rather, as Paul explains, it is a “strong encouragement” for Christians “to take firm hold” of their hope.

this hope as an anchor: This reassuring metaphor supports the point of the preceding verses: The Christian hope is solid and reliable. As an anchor holds a ship fast and secure even in the midst of storms, so the sure hope of seeing God’s promises fulfilled can help a Christian to remain stable and endure turbulent times. (Compare Ps 46:1-3.) Paul well knew the value of an anchor, for he had endured many dangers at sea. (Ac 27:13, 29; see study note on 2Co 11:25; see Media Gallery, “An Anchor of Wood and Metal.”) Even in non-Biblical writings of Paul’s day, the anchor was used to symbolize hope.

for the soul: Or “for our lives.”​—See Glossary, “Soul.”

both sure and firm: Paul shows why the Christian hope is so reliable when he says that this anchor, or hope, “enters in within the curtain.” (See study note on it enters in within the curtain in this verse.) He thus indicates that God is the one who keeps the hope secure. Regarding this, one reference work says: “Other anchors descend into the deep: this ascends to the highest heavens, and lays hold on the very throne of God.”

it enters in within the curtain: Paul’s point here is that the hope of the Hebrew Christians does not depend on any human or earthly source. Rather, this hope “enters in within the curtain,” that is, into heaven. Thus the hope is connected with God, who arranged for the ransom, and with Jesus, who gave his life to provide it. A curtain in the tabernacle served as a barrier to the Most Holy compartment. Once a year, the high priest would enter the Most Holy. There, “within,” or beyond, the curtain, he would make atonement for the sins of the Israelites. (Heb 9:7) As Paul will explain later in his letter, the Most Holy pictured heaven. (Heb 9:24) The curtain pictured Jesus’ flesh, or human body, because that was a barrier to entering heaven. (1Co 15:50; Heb 10:20 and study notes) Jesus passed beyond that “curtain” by sacrificing his human body and, upon his resurrection as a spirit, entering heaven. (1Pe 3:18) There, in God’s presence, he atoned for the sins of mankind by presenting the value of his shed blood as a ransom. (Heb 6:20; 9:12) That provision​—atonement by means of Christ’s ransom​—was the basis for God’s “promise to Abraham” to be fulfilled. (Heb 6:13, 14) It is the basis for the hope of all obedient humans.​—Mt 20:28.

a forerunner: Jesus was the first man on earth to ascend to Jehovah’s presence in heaven. (Joh 3:13; 1Co 15:20; Heb 9:24) Thus, he became “a forerunner,” or “one who goes in advance of others.” By presenting his ransom sacrifice in heaven, he opened and prepared the way for those who would be invited to rule with him in the Kingdom.​—Joh 14:2, 3; Heb 10:19, 20.

in the manner of Melchizedek forever: See study note on Heb 5:6.