(2) Of the doctrine of baptisms.--The meaning of these words has been much controverted. The order of the Greek has been thought to require the rendering baptisms of doctrine (or, teaching); and it has been believed that the writer in this manner seeks to characterise Christian baptism as contrasted with the Jewish lustrations. Matthew 28:19, "baptising them . . . teaching them," is often quoted in favour of this view. The whole question of baptism amongst the Jews of the Apostolic age is full of difficulty, since the first references to the rite in connection with proselytes belong to a much later date. But, waiving this, we must surely regard it as most unlikely that the baptism specifically Christian would be marked as "baptism of teaching." Teaching would rather be the point of resemblance than the point of contrast between the Jewish and the Christian rite. We must, therefore, adhere to the ordinary view. The word doctrine, or teaching, seems to be introduced in order to avoid the ambiguity which would lie in the words, "a foundation of repentance, faith, baptism," &c.; not a doctrine, but the repetition of a rite might seem to be intended. But what are we to understand by teaching regarding baptisms? Both the word itself and the use of the plural are remarkable. The word (which is not the ordinary term baptisma, but baptismus) occurs in Hebrews 9:10, Mark 7:4, in the plural, and in Colossians 2:12 in the singular; in the last of these passages it denotes Christian baptism, but in the others the ceremonial washings of the Jews. We must not forget the importance which of right belonged to these washings in the Levitical law, as one of the appointed modes of removing that uncleanness which excluded from every sacred place. The baptism of John attached itself to passages in the Scriptures in which this symbol was taken up by the prophets with profound spiritual application (Ezekiel 36, et al.). Both John's baptism and that of Christ, therefore, would, from the Hebrew point of view, be "washings"; and the teaching which every new convert must receive would include instruction on the symbolical purifications of the Old Covenant and the New. (See the very interesting Notes in Vol. II. on Acts 18:24-25; Acts 19:4.)
And of laying on of hands.--This ceremony is repeatedly mentioned in the Old Testament, and also in the New. Besides the sacrificial use of the symbol, we find imposition of hands connected with blessing (Genesis 48:14; Matthew 19:13, et al.); with works of healing (2 Kings 5:11; Mark 8:23; Mark 16:18, et al.); with ordination (Numbers 27:18; Deuteronomy 34:9; 1 Timothy 4:14, et al.); and with the gift of the Holy Spirit (Acts 8:17; Acts 19:6). In every case the figure denotes either a transfer, or the communication of a gift from (or, through the medium of) the person who lays his hands upon another. Neither transfer of guilt, nor blessing, nor miracle can be in point here; nor is it conceivable that ordination could be referred to in such a context. As the passages quoted from the Acts of the Apostles agree with this in closely connecting the rite with baptism, we can have little doubt that the meaning in all is substantially the same. The believers in Samaria had been baptised by Philip; when Peter and John came, they "prayed for them that they might receive the Holy Ghost; then laid they their hands on them, and they received the Holy Ghost." In the second case, which in other respects is similar (whether Paul himself baptised, or not, we are not informed), there is reference to the special gifts of the Holy Ghost which were bestowed: "they spake with tongues and prophesied." There seems no reason for believing that there was a designed connection between the imposition of hands and the bestowal of miraculous powers; such imposition was rather the recognised symbol of the gift of the Holy Spirit to those who were baptised in the name of the Lord Jesus, in whatever manner the Spirit might be pleased to work in those who received His influence. The early Church naturally retained the rite, making it the complement or adjunct of baptism; whilst the one symbolised the putting away of sin, the other was the emblem of the reception of new spiritual life. Historical testimonies extend as far back as Tertullian (A.D. 200): "Then the hand is laid on, calling for and inviting the Holy Spirit." To trace the relation between this imposition of hands and the later practice of confirmation would lead us beyond our limits.
The two points which remain do not require an extended notice. We know (Acts 23:8) that, though the Sadducees denied that there was any resurrection of the dead (and the Alexandrian philosophy seems to have held only the immortality of the soul), yet by the most influential amongst Jewish teachers this doctrine was held and enforced, as indeed it was plainly taught in their Scriptures (Daniel 12:2). On the nature and extent of the resurrection--whether it would be universal, and whether it would precede or follow the Messianic age--varying opinions prevailed. Nor were the Pharisees less clear in their teaching of a future "judgment," the reward of which should be "eternal" bliss for the godly, punishment for the sinners in Israel and for Israel's enemies. These doctrines, then, would place no obstacles in the way of a convert to the Christian faith. Instead of vagueness and discordant opinion he now received a clear statement of truth: the Messiah, Jesus, in whom he has placed his trust, will judge the world; and of this God has given a pledge "in that He hath raised Him from the dead" (Acts 17:31). It is noteworthy that, of the four particulars which are mentioned after repentance and faith, two relate to the commencement and two to "the last things" of the Christian life.
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.
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.
And of laying on of hands.--This ceremony is repeatedly mentioned in the Old Testament, and also in the New. Besides the sacrificial use of the symbol, we find imposition of hands connected with blessing (Genesis 48:14; Matthew 19:13, et al.); with works of healing (2 Kings 5:11; Mark 8:23; Mark 16:18, et al.); with ordination (Numbers 27:18; Deuteronomy 34:9; 1 Timothy 4:14, et al.); and with the gift of the Holy Spirit (Acts 8:17; Acts 19:6). In every case the figure denotes either a transfer, or the communication of a gift from (or, through the medium of) the person who lays his hands upon another. Neither transfer of guilt, nor blessing, nor miracle can be in point here; nor is it conceivable that ordination could be referred to in such a context. As the passages quoted from the Acts of the Apostles agree with this in closely connecting the rite with baptism, we can have little doubt that the meaning in all is substantially the same. The believers in Samaria had been baptised by Philip; when Peter and John came, they "prayed for them that they might receive the Holy Ghost; then laid they their hands on them, and they received the Holy Ghost." In the second case, which in other respects is similar (whether Paul himself baptised, or not, we are not informed), there is reference to the special gifts of the Holy Ghost which were bestowed: "they spake with tongues and prophesied." There seems no reason for believing that there was a designed connection between the imposition of hands and the bestowal of miraculous powers; such imposition was rather the recognised symbol of the gift of the Holy Spirit to those who were baptised in the name of the Lord Jesus, in whatever manner the Spirit might be pleased to work in those who received His influence. The early Church naturally retained the rite, making it the complement or adjunct of baptism; whilst the one symbolised the putting away of sin, the other was the emblem of the reception of new spiritual life. Historical testimonies extend as far back as Tertullian (A.D. 200): "Then the hand is laid on, calling for and inviting the Holy Spirit." To trace the relation between this imposition of hands and the later practice of confirmation would lead us beyond our limits.
The two points which remain do not require an extended notice. We know (Acts 23:8) that, though the Sadducees denied that there was any resurrection of the dead (and the Alexandrian philosophy seems to have held only the immortality of the soul), yet by the most influential amongst Jewish teachers this doctrine was held and enforced, as indeed it was plainly taught in their Scriptures (Daniel 12:2). On the nature and extent of the resurrection--whether it would be universal, and whether it would precede or follow the Messianic age--varying opinions prevailed. Nor were the Pharisees less clear in their teaching of a future "judgment," the reward of which should be "eternal" bliss for the godly, punishment for the sinners in Israel and for Israel's enemies. These doctrines, then, would place no obstacles in the way of a convert to the Christian faith. Instead of vagueness and discordant opinion he now received a clear statement of truth: the Messiah, Jesus, in whom he has placed his trust, will judge the world; and of this God has given a pledge "in that He hath raised Him from the dead" (Acts 17:31). It is noteworthy that, of the four particulars which are mentioned after repentance and faith, two relate to the commencement and two to "the last things" of the Christian life.
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.