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corresponding provisions for the impartment of strength required for the fulfilment of the two essential forms of service.

The simple gen. in place of periv with gen. is remarkable. Elsewhere in the N. T. the gen. is used only of the author: Acts 2:42, th'/ didach'/ tw'n ajpostovlwn ; 2 John 9; Apoc. 2:14 f. It seems to express more completely the contents, the substance, of the teaching than the preposition which would give merely the subject.
baptismw'n ] Vulg. baptismatum. For the form see Heb. 9:10; Mark 7:4; Col. 2:12 v. l.

The plural and the peculiar form seem to be used to include Christian Baptism with other lustral rites. The ‘teaching’ would naturally be directed to shew their essential difference. Comp. Acts 19:3, 4; John 3:25 peri; kaqarismou' . Primasius explains the plural strangely: Quod dixit plurali numero...pro varietate accipientium posuit.
ejpiqevsewv" te ceirw'n ] ‘The laying on of hands’ is the expressive symbol of a solemn blessing (Matt. 19:13), of the restoration or communication of strength for a definite work. The significance of the act is clearly marked in healings in the Gospels: Mark 6:5 (comp. 16:18); 8:23; Luke 4:40; 13:13. It was regarded as natural by those who sought for help: Matt. 9:18 (comp. Mark 5:23); Mark 7:32. Compare also Acts 28:8. In the record of the Acts ‘laying on of hands’ appears as (1) the complement of Baptism, the outward rite through which the gift of the Holy Spirit was normally made (Acts 8:17 f.; 19:6, ‘Confirmation’); (2) the form of the appointment of ‘the Seven’ (Acts 6:6, ‘Ordination’); (3) the mode of separation for a special work (Acts 13:3). In the first two cases it is the act of Apostles. In the Epistles to Timothy it is used of ‘ordination’ and attributed to ‘the presbytery’ (1 Tim. 4:14; comp. 2 Tim. 1:6); to Timothy himself (1 Tim. 5:22); to St Paul (2 Tim. 1:6; comp. 1 Tim. 4:14).

Primasius (Atto), not unnaturally, limits the phrase to Confirmation: Impositionem manuum appellat per quam plenissime creditur accipi Spiritus sanctus, donum quod post baptismum ad confirmationem unitatis in ecclesia a pontificibus fieri solet (kindred texts vary); and the close connexion of ejpiq. ceirw'n with bapt. ( bapt. ejpiq. te c. ) may be urged in favour of this view. ajnastavsew" nekrw'n kai; krivmato" aijwnivou ] This last pair of truths taken together represents the permanence of our present actions, the significance of earthly life in the eternal order. Comp. Apoc. 14:13 ( kovpoi, e[rga ).

The genitives appear to depend on didach'" (or didachvn ) and not directly upon qemevlion . The teaching on these subjects made part of the foundation.

In connexion with the Resurrection three phrases must be studied:
(1)
ajnavstasi" nekrw'n Acts 17:32; 23:6; 24:21 (comp. Heb. 6:15); 1 Cor. 15:12 ff.

(2) hJ ajnavstasi" hJ ejk nekrw'n Luke 20:35; Acts 4:2. Comp. Acts 10:41; 1 Pet. 1:3; Col. 1:18, & c.

(3) hJ ejxanavstasi" hJ ejk nekrw'n Phil. 3:11. The phrase ‘eternal judgment’ may be compared with ‘eternal sin’ (Mark 3:29 aijwvnion aJmavrthma ).

Krivma describes the sentence and not the process. Compare John 9:39 note; Matt. 7:2; Acts 24:25; and contrast Heb. 9:27; 10:27 ( krivsi" ).


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