Of the doctrine of baptisms - This is mentioned as the third element or principle of the Christian religion. The Jews made much of various kinds of "washings," which were called "baptisms;" see the note on Mark 7:4. It is supposed also, that they were in the practice of baptizing proselytes to their religion; see the note on Matthew 3:6. Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the elements of the Christian religion, that they might be recalled from superstition, and that they might enjoy the benefits of what was designed to be an important aid to piety - the true doctrine of baptisms. It will be observed that the plural form is used here - "baptisms." There are two baptisms whose necessity is taught by the Christian religion - baptism by water, and by the Holy Spirit; the first of which is an emblem of the second.

These are stated to be among the "elements" of Christianity, or the things which Christian converts would first learn. The necessity of both is taught. He that believeth and is "baptized" shall be saved; Mark 16:16. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," John 3:5. On the baptism of the Holy Spirit, see the Matthew 3:11 note; Acts 1:5 note; compare Acts 19:1-6. To understand the true doctrine respecting baptism was one of the first principles to be learned then as it is now, as baptism is the rite by which we are "initiated" into the Church. This was supposed to be so simple that young converts could understand it as one of the elements of the true religion, and the teaching on that subject now should be made so plain that the humblest disciple may comprehend it. If it was an element or first principle of religion; if it was presumed that anyone who entered the Church could understand it, can it be believed that it was then so perplexing and embarrassing as it is often made now? Can it be believed that a vast array of learning, and a knowledge of languages and a careful inquiry into the customs of ancient times, was needful in order that a candidate for baptism should understand it? The truth is, that it was probably regarded as among the most simple and plain matters of religion; and every convert was supposed to understand that the application of water to the body in this ordinance, in any mode, was designed to be merely emblematic of the influences of the Holy Spirit.

And of laying on of hands - This is the FourTH element or principle of religion. The Jews practiced the laying on of hands on a great variety of occasions. It was done when a blessing was imparted to anyone; when prayer was made for one; and when they offered sacrifice they laid their hands on the head of the victim, confessing their sins; Leviticus 16:21; Leviticus 24:14; Numbers 8:12. It was done on occasions of solemn consecration to office, and when friend supplicated the divine favor on friend. In like manner, it was often done by the Saviour and the apostles. The Redeemer laid his hands on children to bless them, and on the sick when he healed them; Matthew 19:13; Mark 5:23; Matthew 9:18. In like manner the apostles laid hands on others in the following circumstances:

(1) In healing the sick; Acts 28:8.

(2) in ordination to office; 1 Timothy 5:22; Acts 6:6.

(3) In imparting the miraculous influences of the Holy Spirit; Acts 8:17, Acts 8:19; Acts 19:6.

The true doctrine respecting the design of laying on the hands, is said here to be one of the elements of the Christian religion. That the custom of laying on the hands as symbolical of imparting spiritual gifts, prevailed in the Church in the time of the apostles, no one can doubt. But on the question whether it is to be regarded as of perpetual obligation in the Church, we are to remember:

(1) That the apostles were endowed with the power of imparting the influences of the Holy Spirit in a miraculous or extraordinary manner. It was with reference to such an imparting of the Holy Spirit that the expression is used in each of the cases where it occurs in the New Testament.

(2) the Saviour did not appoint the imposition of the hands of a "bishop" to be one of the rites or ceremonies to be observed perpetually in the Church. The injunction to be baptized and to observe his supper is positive, and is universal in its obligation. But there is no such command respecting the imposition of hands.

(3) no one now is intrusted with the power of imparting the Holy Spirit in that manner There is no class of officers in the Church, that can make good their claim to any such power. What evidence is there that the Holy Spirit is imparted at the rite of "confirmation?"

(4) it is liable to be abused, or to lead persons to substitute the form for the thing; or to think that because they have been "confirmed," that therefore they are sure of the mercy and favor of God.

Still, if it be regarded as a "simple form of admission to a church," without claiming that it is enjoined by God, or that it is connected with any authority to impart the Holy Spirit, no objection can be made to it any more than there need be to any other form of recognizing Church membership. Every pastor has a right, if he chooses, to lay his hands on the members of his flock, and to implore a blessing on them; and such an act on making a profession of religion would have much in it that would be appropriate and solemn.

And of resurrection of the dead - This is mentioned as the fifth element or principle of the Christian religion. This doctrine was denied by the Sadducees Mark 12:18; Acts 23:8, and was ridiculed by philosophers; Acts 17:32. It was, however, clearly taught by the Saviour, John 5:28-29, and became one of the cardinal doctrines of his religion. By the resurrection of the dead, however, in the New Testament, there is more intended than the resurrection of the "body." The question about the resurrection included the whole inquiry about the future state, or whether man would live at all in the future world; compare the Matthew 22:23 note; Acts 23:6 note. This is one of the most important subjects that can come before the human mind, and one on which man has felt more perplexity than any other. The belief of the resurrection of the dead is an elementary article in the system of Christianity. It lies at the foundation of all our hopes. Christianity is designed to prepare us for a future state; and one of the first things, therefore, in the preparation, is to "assure" us there is a future state, and to tell us what it is. It is, moreover, a unique doctrine of Christianity. The belief of the resurrection is found in no other system of religion, nor is there a ray of light shed upon the future condition of man by any other scheme of philosophy or religion.

And of eternal judgment - This is the sixth element or principle of religion. It is, that there will be a judgment whose consequences will be eternal. It does not mean, of course, that the process of the judgment will be eternal, or that the judgment day will continue forever; but that the results or consequences of the decision of that day will continue for ever. There will be no appeal from the sentence, nor will there be any reversal of the judgment then pronounced. What is decided then will be determined forever. The approval of the righteous will fix their state eternally in heaven, and in like manner the condemnation of the wicked will fix their doom forever in hell. This doctrine was one of the earliest that was taught by the Saviour and his apostles, and is inculcated in the New Testament perhaps with more frequency than any other; see Matthew 25; Acts 17:31. That the consequences or results of the judgment will be "eternal," is abundantly affirmed; see Matthew 25:46; John 5:29;; 2 Thessalonians 1:9; Mark 9:45, Mark 9:48.

Of the doctrine of baptisms - "There were two things," says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, Deuteronomy 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, 1 Corinthians 11:2. The baptism of John was his doctrine, Acts 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isaiah 52:15. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Acts 1:5; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost."

I am afraid, with all this great man's learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory.

I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground.

Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven.

Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world.

The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in Isaiah 26:19, where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, Ezekiel 37:1, etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, Daniel 12:2 : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.

Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches,

1. Repentance, unto life.

2. Faith in God through Christ, by whom we receive the atonement.

3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost.

4. The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church.

5. The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ.

6. The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible.

Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on Hebrews 6:8-9 (note).

Of the doctrine of baptisms,.... Some read this divisively, "baptism and doctrine", as the Ethiopic version; as if the one respected the ordinance of baptism, and the other the ministry of the word; but it is best to read them conjunctively: and by which most understand the Gospel ordinance of water baptism, so called by a change of number, the plural for the singular, as the Syriac and Ethiopic versions, who render it baptism; or because of the different persons baptized, and times of baptizing, as some; or because of the trine immersion, as others; or because of the threefold baptism of spirit, blood, and water, which have some agreement with each other; or because of the baptism of John, and Christ, though they are one and the same; or because of the inward and outward baptism, the one fitting and qualifying for the other; and so the doctrine of it is thought to respect the necessity, use, and end of it; but since there is but one baptism, and the above reasons for the plural expression are not solid, and sufficiently satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in Hebrews 9:10 which had a doctrine in them, to that people; teaching them the cleansing virtue of the blood of Christ, and leading them to it, to wash in for sin, and for uncleanness; but now, since this blood was shed, they were no more to teach nor learn the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it through these divers baptisms, ablutions, and purifications.

And of laying on of hands; the foundation of this was to be no more laid, nor the doctrine of it to be any longer taught and learned in the way it had been; for not the rite, but the doctrine of laying on of hands is here intended; and it has no reference to the right of laying on of hands by the apostles, either in private persons, or officers of churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of laying on of hands of the priests, and of the people, upon the head of sacrifices; which had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great sacrifice. It was usual with the Jews (g) to call the imposition of hands upon the sacrifice, simply, "laying on of hands"; and they understood by it the transferring of sin from the persons that laid on hands, to the sacrifice, on which they were laid; and that hereby, as they express it, sins were separated from them, and, as it were, put upon the sacrifice (h); but now believers were no longer to be taught and learn the great doctrine of the imputation of sin, by this rite and ceremony, since Christ has been made sin for them, and has had sins imputed to him, and has bore them in his own body on the tree:

and of resurrection of the dead, and of eternal judgment: articles of faith, which distinguished the Jews from the Gentiles, who were greatly strangers to a future state, the resurrection of the dead, and judgment to come: these are doctrines of pure revelation, and were taught under the Old Testament, and were believed by the generality of the Jews, and are articles which they hold in common with us Christians; yet the believing Hebrews were not to rest in the knowledge of these things, and in the smaller degrees of light they had in them, under the former dispensation; but were to go on to perfection, and bear forward towards a greater share of knowledge of these, and other more sublime doctrines of grace; since life and immortality are more clearly brought to light by Christ through the Gospel.

(g) Misn. Kiddushin, c. 2. sect. 8. & Bartenora in ib. (h) R. Levi ben Gersom in Exod. fol. 109. 1. & in Lev. fol. 117. 2.

Doctrine of baptisms (βαπτισμῶν διδαχὴν)

Not laying again as a foundation the teaching (διδαχὴν) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα. Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.

Laying on of hands

See on 1 Timothy 4:14. A Jewish and a Christian practice.

Resurrection - eternal judgment

Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.o. Comp. κρίμα τὸ μέλλον the judgment to come, Acts 24:25.

Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

6:2 Of the doctrine of baptisms. The third of these first principles which belong to the foundation relates to baptism. See Ac 2:38 Eph 4:5 Mt 28:19. But why is the plural used? There is but one baptism in water when the penitent is baptized into Christ (Eph 4:5 Ga 3:27). There is, however, another baptism which was promised before Christ came which was not of water. See Mt 3:12. Christ also promised it before his ascension. Hence there is not only the baptism of the body in water, but of the spirit in the Holy Spirit, as fulfilled on the day of Pentecost.

Of laying on of hands. In the primitive church the extraordinary operation of the Holy Spirit was imparted by the laying on of the Apostolic hands (Ac 8:17).

Of the resurrection of the dead. One of the fundamental but primary principles of Christian teaching.

Of eternal judgment. This was comprehended in teaching the resurrection. All were to be rewarded according to the deeds of this life.

2. the doctrine of baptisms-paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford].

resurrection, &c.-held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."

eternal judgment-judgment fraught with eternal consequences either of joy or of woe.

6:1-8 Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.