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Selected Verse: Hebrews 6:2 - King James
| Verse |
Translation |
Text |
| Heb 6:2 |
King James |
Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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. |
| Notes on the Bible, by Albert Barnes, [1834] |
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 Mar 7:4. It is supposed also, that they were in the practice of baptizing proselytes to their religion; see the note on Mat 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; Mar 16:16. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," Joh 3:5. On the baptism of the Holy Spirit, see the Mat 3:11 note; Act 1:5 note; compare Act 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; Lev 16:21; Lev 24:14; Num 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; Mat 19:13; Mar 5:23; Mat 9:18. In like manner the apostles laid hands on others in the following circumstances:
(1) In healing the sick; Act 28:8.
(2) in ordination to office; Ti1 5:22; Act 6:6.
(3) In imparting the miraculous influences of the Holy Spirit; Act 8:17, Act 8:19; Act 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 Mar 12:18; Act 23:8, and was ridiculed by philosophers; Act 17:32. It was, however, clearly taught by the Saviour, Joh 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 Mat 22:23 note; Act 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 Matt. 25; Act 17:31. That the consequences or results of the judgment will be "eternal," is abundantly affirmed; see Mat 25:46; Joh 5:29;; Th2 1:9; Mar 9:45, Mar 9:48. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Doctrine of baptisms (βαπτισμῶν διδαχὴν)
Not laying again as a foundation the teaching (διδαχὴν) of baptisms. βαπτισμός only here, Heb 9:10, and Mar 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 Ti1 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 Th2 1:9. The phrase eternal judgment N.T.o. Comp. κρίμα τὸ μέλλον the judgment to come, Act 24:25. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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, Deu 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, Co1 11:2. The baptism of John was his doctrine, Act 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa 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, Act 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 Isa 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, Eze 37:1, etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, Dan 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 Heb 6:8-9 (note). |
4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
48 Where their worm dieth not, and the fire is not quenched.
45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
17 Then laid they their hands on them, and they received the Holy Ghost.
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.
12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites.
14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized in the name of the Lord Jesus.
6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
6 And were baptized of him in Jordan, confessing their sins.
4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
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.
1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,
19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.
5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: