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2.Of the doctrine of baptisms, etc. Some read them separately, “ baptisms and of doctrine;” but I prefer to connect them, though I explain them differently from others; for I regard the words as being in apposition, as grammarians say, according to this form, “ laying again the foundation of repentance, of faith in God, of the resurrection of the dead, which is the doctrine of baptisms and of the laying on of hands.” If therefore these two clauses, the doctrine of baptisms and of the laying on of hands, be included in a parenthesis, the passage would run better; for except you read them as in apposition, there would be the absurdity of a repetition. For what is the doctrine of baptism but what he mentions here, faith in God, repentance, judgment, and the like?
Chrysostom thinks that he uses “” in the plural number, because they who returned to first principles, in a measure abrogated their first baptism: but I cannot agree with him, for the doctrine had no reference to many baptisms, but by baptisms are meant the solemn rites, or the stated days of baptizing.
With baptism he connects the laying on of hands; for as there were two sorts of catechumens, so there were two rites. There were heathens who came not to baptism until they made a profession of their faith. Then as to these, these, the catechizing was wont to precede baptism. (96) But the children of the faithful, as they were adopted from the womb, and belonged to the body of the Church by right of the promise, were baptized in infancy; but after the time of infancy, they having been instructed in the faith, presented themselves as catechumens, which as to them took place after baptism; but another symbol was then added, the laying on of hands.
This one passage abundantly testifies that this rite had its beginning from the Apostles, which afterwards, however, was turned into superstition, as the world almost always degenerates into corruptions, even with regard to the best institutions. They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?
(96) Calvin has followed some of the fathers in his exposition of these two clauses, who refer to a state of things which did not exist in the Church for a considerable time after the Apostolic age.
What is here said comports with the time of the Apostles, and with that only more particularly. “” being in the plural number, have been a knotty point to many; but there is an especial reason for this in an Epistle to the Hebrews; some of them had no doubt been baptized by John, such were afterwards baptized only in the name of Christ, Act_19:5, but those who not so baptized, were doubtless baptized in the name of Trinity. “ laying on of hands” on the baptized was an Apostolic practice, by which the miraculous gift of tongues was bestowed. Act_8:15.
To understand the different things mentioned in the first two verses, we must consider the particulars stated in the 4th and the 5th verses; they are explanatory of each other. The penitent were “ enlightened;” “ towards God” was “ heavenly gift;” the baptized, who had hands laid on them, were those who were “ partakers of the Holy Ghost;” the prospect and promise of a “” was “ good word of God;” and “ judgment,” when believed made them to feel “ powers (or the powerful influences) of the word to come.” Thus the two passages illustrate one another. Such is the meaning which Schleusner gives δυνάμεις in this passage, which Scott and Bloomfield have adopted. — Ed