By Marshall McDaniel
Synopsis: Hebrews 6:2 includes “the laying on of hands” among its foundational doctrines of Christ. Understanding of the meaning and significance of this biblical practice helps us to appreciate the priestly and sacrificial role of Jesus and the integrity of our faith and fellowship.
If someone asked a modern Christian to identify the basic teachings of his faith, would he include the laying on of hands? Probably not. Yet, the writer of Hebrews places “the laying on of hands” fourth on his list of first doctrines, just after “repentance,” “faith,” and “washings” (Heb. 6:2, NASB). “The laying on of hands” must, then, possess a degree of significance that we would do well to consider. So, what is “the laying on of hands,” and how does an understanding of it uphold and strengthen the foundations of our faith?
We should first consider the context of Hebrews 6:2. The word “therefore” (dio) in verse 1 links what follows (vv. 1-3) with what precedes (5:11-14). The writer of Hebrews has rebuked his readers for their failure to grow spiritually and, thus, their inability to recognize the significance of Melchizedek’s priesthood. The readers—probably Jewish Christians or perhaps a mixture of Jewish and Gentile converts—should have been building on what they knew about Jesus. Instead, they needed someone to teach them again the “elementary principles of the oracles of God” or the “ABCs” of Christianity (v. 12).
Repentance and faith are, according to the writer of Hebrews, the “foundation,” and washings (or baptisms), the laying on of hands, the resurrection, and the judgment are the accompanying (elementary) “doctrine” (6:1-2). The foundation and the doctrine should have taken on new meaning in view of Christ and so prepared the first-century Christians to understand other, deeper OT-NT connections (e.g., Melchizedek; 5:9-11). The original readers of Hebrews, however, needed to revisit these “elementary principles” if they were going to move forward in their knowledge concerning Jesus Christ. Perhaps we need to do the same.
The ritual of the laying on of hands, though familiar culturally and religiously to its first-century audience, is foreign to most Christians today. It is, however, an ancient, biblical (OT and NT) custom. The expression itself, “the laying on of hands” (epithesis cheirōn), can express positive or negative intent. Regarding the negative, “the laying on of hands” sometimes describes theft, persecution, or murder (e.g., Gen. 37:22; Exod. 22:8; Matt. 26:50; Acts 4:3; cf. Mathis). The writer of Hebrews clearly does not have the negative sense in mind.
The positive use of “the laying of hands” occurs in both Jewish (OT) and Christian (NT) contexts. The OT uses the phrase to describe the blessing of sons (Gen. 48:9-16), the ordaining of men to leadership, particularly to the priesthood (Num. 8:5-11; 27:15-23), and the sacrificing of animals for atonement (Lev. 1:1-9; cf. Bruce, 116-17). The NT adopts and extends the Jewish use of the laying on of hands. The practice accompanies the blessing of children (Matt. 19:13-15), the miracle of healing (Mark 5:22-24, 35-43; Acts 9:10-19), the appointment of leaders (Acts 6:1-6; 13:1-3; 1 Tim. 5:22), and the impartation of spiritual gifts (Acts 8:14-24; 19:1-7; cf. Heb. 2:4). Many commentators assume that “the laying on of hands” in Hebrews 6:2 refers primarily to the giving of the Holy Spirit. Because “the laying on of hands” and “washings” are connected, the author of Hebrews probably wants his readers to see a deeper spiritual intention (6:2; cf. Bruce, 116; Ellingworth, 316; McClister, 209; Thompson, 133).
The context of Hebrews 6:2 implies that “the laying on of hands” is a preview (type) of Christ (antitype). The Levites had to undergo ceremonial washings (baptisms) and the laying on of hands. The priesthood of Christ (and of Christians) fulfills these OT shadows (Heb. 10:1; cf. 8:1-6). Whereas the Levites required the physical laying on of hands, the priesthood of Jesus represented a better “laying on of hands.” William L. Lane contends that “the discrimination. . . between priests appointed by the imposition of hands according to the law, which in its weakness could not achieve perfection of the people of God, and the High Priest [Jesus] appointed by the oath of God and the power of an indestructible life (5:1-6; 7:5, 15-28) demonstrates the relationship between the foundational teaching and the advanced instruction provided in 7:1-10:18” (Lane, 140; cf. p. 139; Harris, 131; McClister, 206-7). Beginning with the OT shadow, we can “see” the NT fulfillment in Christ.
God appointed Jesus as a priest of the New Covenant. He swore it so (Ps. 110:4). He voiced his approval of Christ and confirmed it by sending the Holy Spirit upon Him (Matt. 3:16-17; cf. John 1:32-34). He raised Him from the dead and admitted Him into the true holy place(s) to serve as our High Priest (Heb. 9:11-14, 24-28; cf. Acts 2:29-36). In a sense, then, God “laid His hands on” Jesus, but this “laying on of hands” displaced that of the OT as it only represented the true “laying on of hands,” the divine approval and empowerment of Christ.
Misunderstanding regarding the scriptural intention(s) of “the laying of hands” has resulted in modern distortions or dismissals of the doctrine. The key errors associated with the laying on of hands in modern so-called Christian churches are the ordination of clergy and the (alleged) miraculous healing of the sick. First, both Catholics and (some) Protestants lay hands on new clergy to set men (or women) apart for ministry. The issue is not necessarily the practice itself, but the system that it endorses. For example, the Catholic laying on of hands accompanies the sacrament of Holy Orders. Likewise, the Latter-day Saints (Mormons) lay hands on those whom they ordain to their Aaronic and Melchizedekian priesthoods. These do not accurately represent NT teaching or practice. Second, Pentecostals and Charismatics evidence their misunderstanding of the purpose and duration of miracles when they claim to heal the sick through the laying on of hands. The gift of healing, along with the other miraculous gifts, ceased following the apostolic age (1 Cor. 12:1-13:13; cf. Acts 8:14-24).
For the people of God, a different issue arises. Some Christians may be tempted to overlook or dismiss the doctrine of the laying on of hands as unimportant. They may wonder, “What is the relevance of the laying on of hands if the age of spiritual gifts has passed and the practice has lost its cultural significance?” We must remember that the OT (and NT) practice is a representation of Christian principles. For instance, since the laying on of hands once imparted miraculous spiritual gifts, we can know (through the witness of Scripture) that the gospel is trustworthy (Heb. 2:3-4). Furthermore, since the laying on of hands represented approval or fellowship, we know that God cares about doctrinal and moral purity (1 Tim. 5:22). Though we may never physically lay hands on another, we must guard against harmful associations and influences. We must not, therefore, distort or dismiss the doctrine of the laying on of hands. It fortifies our faith and moves us to grow in our understanding of Christ.
The doctrine of the laying on of hands—along with the other elements in Hebrews 6:1-2—ought to inspire us to grow spiritually. Maturity is clearly the aim of the author of Hebrews (6:3; cf. Harris, 131). How does the laying on of hands move us toward perfection? It prepares us to “see” Jesus. The persecuted saints of the first century needed a fresh vision of the Lord lest they abandon their faith (Heb. 12:1-3). Reexamining the fundamentals of their faith (e.g., the laying on of hands) through the lens of the NT permitted them to see Christ in ways they previously had not. They could see Him when they remembered the ordained priests and the sacrificial animals of the OT or when they saw the working of miracles in the church, and they would appreciate that their faith was legitimate and their faithfulness worthwhile. The laying on of hands can instill within us the same kind of faith in Christ.
The laying on of hands is a fundamental doctrine. Though the original readers of Hebrews undoubtedly had greater familiarity with the practice than do we, even they needed to revisit the laying on of hands, if they wanted to grow. Ignorance of this (and any other) basic teaching is dangerous; a refusal to mature will harden the heart and invite eternal punishment (Heb. 5:12-14; 6:4-8). May our appreciation for the doctrine of the laying on of hands rouse confidence in Christ, integrity in relationships, and the desire to press on to maturity.
Bruce, F. F. The Epistle to the Hebrews. NICNT. Grand Rapids, MI: Eerdmans, 1964.
Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. NIGTC. Grand Rapids, MI: Eerdmans; Carlisle: Paternoster, 1993.
Harris, Dana M. Exegetical Guide to the Greek New Testament: Hebrews. Nashville, TN: B&H Academic, 2019.
Lane, William L. Hebrews 1-8. WBC 47A. Dallas, TX: Word, 1991.
Mathis, David. “The Laying on of Hands: A Precious (and Misunderstood) Means of Grace Today.” Desiring God. https://www.desiringgod.org/articles/the-laying-on-of-hands.
McClister, David. A Commentary on Hebrews. Temple Terrace, FL: Florida College Press, 2010.
Thompson, James W. Hebrews. Paideia. Grand Rapids, MI: Baker Academic, 2008.
