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2. βαπτισμῶν διδαχῆς. Not “doctrine of baptisms” as in A. V., but “teaching about ablutions.” The gen. βαπτ. is objective and the διδ. depends on θεμέλιον. That “ablutions” (Heb 9:10; Mar 7:3-4) are meant, is clear both (1) from the use of the plural (which cannot be explained either physically of “triple immersion,” or spiritually of the baptisms of “water, spirit, blood”); and (2) because βαπτισμός is never used of Christian baptism, but only βάπτισμα. If, as we believe, the writer of this Epistle was Apollos, he, as an original adherent “of John’s baptism,” might feel all the more strongly that the doctrine of “ablutions” belonged, even in its highest forms, to the elements of Christianity. Perhaps he, like Josephus (Antt. XVIII. 5, § 2), would have used the word βαπτισμὸς “a washing,” and not βάπτισμα, even of John’s baptism. But the word probably implies the teaching which enables Christian catechumens to discriminate between Jewish washings and Christian baptism. On the construction see Winer, pp. 240, 690.
ἐπιθέσεώς τε χειρῶν. For ordination (Num 8:10-11; Act 6:6; Act 13:2-3; Act 19:6, &c.), confirmation (Act 8:17), healings (Mar 16:18), &c. Dr Mill observes that the order of doctrines here enumerated corresponds with the system of teaching respecting them in the Acts of the Apostles—Repentance, Faith, Baptism, Confirmation, Resurrection, Judgement.
ἀναστάσεώς τε νεκρῶν. These topics had been severally prominent in the early Apostolic teaching (Act 2:38; Act 3:19-21; Act 26:20). Even the doctrine of the resurrection belonged to Judaism (Luk 20:37-38; Dan 12:2; Act 23:8).
καὶ κρίματος αἰωνίου. The doctrine respecting that Sentence (κρῖμα), whether of the good or of the evil, which shall follow the Judgement (κρίσις) in the future life. This was also known under the Old Covenant, Dan 7:9-10.—The surprise with which we first read this passage only arises from our not realising the Author’s meaning, which is this,—your Christian maturity (τελειότης, Heb 6:1) demands that you should rise far above your present vacillating condition. You would have no hankering after Judaism if you understood the more advanced teaching about the Melchisedek Priesthood—that is the Eternal Priesthood—of Christ which I am going to set before you. It is then needless that we should dwell together on the topics which form the training of neophytes and catechumens, the elements of religious teaching which even belonged to your old position as Jews; but let us enter upon topics which belong to the instruction of Christian manhood. The verse has its value and its warning for those who think that “Gospel” teaching consists exclusively in the iteration of threadbare shibboleths. We may observe that of these six elements of catechetical instruction two are spiritual qualities—repentance, faith; two are significant and symbolic acts—washings and laying on of hands; two are eschatological truths—resurrection and judgement.