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Act_19:1-7
b. Finding certain disciples.—Luke applies to the men of whom he here speaks, the term ìáèçôÜò , i.e., Christians, unquestionably employing it in a wide sense. The apostle must have been induced by certain circumstances which he had noticed, to doubt whether these men had received the gift of the Holy Ghost at the time of their conversion. [“Not, as Engl, version: Have ye received, etc., but: Did ye receive the Holy Ghost when ye became believers?” This translation or interpretation of Alford, is fully adopted by Alexander and Hackett.—Tr.]. He accordingly addressed the question to them in direct terms. And yet this question, especially the word ðéóôåýóáíôåò [“which can bear no meaning than that of believing on the Lord Jesus” (Alf.).—Tr.] evidently presupposes that in point of fact they are Christians already. The word ἀëëÜ , with which their answer begins, implies that it is given in the negative, as if it began with “No !” [The negative is absorbed by ἀëëÜ ; comp. 1Co_6:6; 1Co_10:20; Joh_7:48-49. (Winer: Gram. § 53. 7.).—Tr.].—They proceed even further, and without reserve declare that they did not ascertain from report, and still less from personal experience, whether a Holy Ghost exists. [“Here, again, not, as Engl, version: we have not heard—but: we did not hear, at the time of our conversion, etc.” (Alf.). Both here and in the former case, aorists are used.—Tr.]. Now the Holy Ghost in the answer must obviously be used in the same sense in which it occurs in the question, that is, the Holy Ghost as the gift of God in Christ, and as a Christian communication of the same to men. The meaning cannot be that they had at no time heard that there is a Holy Spirit of God. Those who received the baptism of John, must necessarily have also had a knowledge of God and of the Messiah, and, no doubt, likewise of the Spirit of God. We are, moreover, constrained to regard these disciples as Jews by birth; the silence of Luke respecting their Jewish descent certainly does not prove the contrary. Their own expressions do not in any manner suggest a pagan origin, and no traces whatever exist, which indicate that the number of the disciples of John had received accessions from the Gentile world.
c. Unto what then were ye baptized? This question can have no other meaning than the following: ‘To what then did the baptism which ye received, refer?’ The answer plainly shows that these men had not yet obtained clear views of the general subject. It is very true that they do not say: åἰò ôὸí ἸùÜííçí ; such a reply, indeed, would have been inconsistent with the humility and the whole character of John the Baptist. And yet we cannot assume (as Meyer seems to do) that the men distinctly meant the following: ‘We were baptized unto that which constitutes the nature and purpose of John’s baptism, namely, repentance, and faith in the Messiah who was coming. Such was the case in point of fact, and these disciples were, without any doubt, baptized unto the (unknown) Messiah; still it would seem that their general conceptions of the subject were not clear, for Paul would not otherwise have given them preliminary instructions on this point, Act_19:4. No facts are recorded which sustain the conjecture of Wetstein that these men had been instructed by Apollos, before he was himself made more thoroughly acquainted with Christianity.
Act_19:4-7. a. John verily baptized.—Paul describes the nature of the baptism of John in brief but expressive terms: It imported—he says—only a change of mind; it was simply a baptism of repentance, combined with the obligation to believe on Him who should come after John. Ἵíá is not to be taken here in a strict sense, as if it implied a purpose or design, or meant: John baptized … in order that they might believe. (Meyer). The expression ἵíá ðéóôåýóùóé , Act_19:4, stands, on the contrary (in accordance with the process by which concise expressions in the Greek language were resolved or weakened in the progress of time), for the infinitive, and merely states the subject to which the words and exhortations ( ëÝãùí ) of John referred. [See this point—that the writers of the N. T. sometimes employed ἵíá , where according to the rules of Greek prose writers, a simple infinitive (pres. or aor. but not perf.) might have been expected—established, in Winer: Gram. N. T.§ 44. 8.—Tr.]. When Paul adds the words: that is, on Jesus, Act_19:4, he connects the fulfilment with the promise, and testifies that although the baptism of John was not yet in point of fact a baptism unto Jesus, it nevertheless referred in its very nature to none other than to Him. In consequence of this declaration, these disciples of John were now baptized unto Jesus, as the Lord. ( Åἰò ôὸ ὄíïìá , that is, unto faith in Him, and the confession of Him.). [See the Doctr. and Eth. views which are subjoined.—Tr.]
b. It is not here distinctly stated whether the apostle himself, or another person, administered the rite of baptism. It seems probable, however, that the latter was the case, because the imposition of hands is expressly attributed to Paul. As the result of this act, which was performed after the administration of full Christian baptism, the persons baptized now received the Holy Ghost, whose operations were made manifest, when they spake with tongues, and when the inspired utterances of their souls were heard.
2. This is the last occasion on which the results of the labors of John the Baptist are mentioned in the New Testament. The extent of his labors, and the period during which their influence was felt, may be estimated, when we consider the fact, that in the Hellenic, commercial city of Ephesus, and about the year A.D. 55, or about a generation later than John himself, as many as twelve of his disciples suddenly present themselves, who, it is true, now become members of the church of Christ, but who had previously not advanced beyond John and his baptism. They had, indeed, rather retrograded, which is often the case with any tendency, when a long period of time passes by, and the original author of that tendency has passed away, and when, at the same time, no pure and living medium of communication (like the Scriptures and the Holy Ghost in the church of Christ), is retained. It may be remarked, besides, that the most satisfactory evidence of a willingness to make progress and to seek the truth, is found in the circumstance that these twelve men voluntarily received the baptism unto Jesus, and that the remaining disciples of John abandoned their distinctive character by entering the church of Jesus Christ, instead of resisting grace and truth in its fulness, and obstinately maintaining the position which they had previously held.—We simply add, in one word, that the so-called Christians of John (Mandæans) in Mesopotamia, have no historical connection whatever with John the Baptist; that name they never apply to themselves; it was only introduced by Christian travellers and learned men; see Herzog: Real-Encyk., art. Mendäer. [Vol. IX. 318–324.—Tr.]
3. The administration of Baptism in the case of these disciples of John, has been the occasion of many doctrinal discussions. The Reformers (Calvin and Beza), and later Lutheran theologians felt themselves constrained to interpret Act_19:5 in such a sense, that it could afford no aid either to the views of the Anabaptists, on the one hand, or, on the other, to the dogma of the Council of Trent, according to which there was an essential difference between the Johanneic and the Christian baptism. In opposition to the Anabaptists, Calvin unfortunately adopted the expedient of interpreting Act_19:5, not of the baptism of water, but of the baptism of the Spirit, so that Act_19:6 simply furnishes an additional explanation of the meaning of Act_19:5. But Act_19:5 undeniably refers to the baptism of water. This circumstance, however, affords no aid to the opponents of infant baptism. The twelve men were baptized a second time, not because they had been baptized as children, but because the baptism which they had received, was not the full Christian Baptism—a circumstance which does not in the least degree sanction the repetition of Christian baptism. And with respect to the Romish canon, viz., that the baptism of John did not possess an efficacy equal to that of the baptism of Christ, no considerations derived from the Scriptures can be advanced against it; only doctrinal prejudices can lead to the opinion that the baptism of John differed from the baptism of Christ, not in its very nature, but only in certain accidental features. Now as that opinion is contradicted by the passage before us, its advocates offered violence to Act_19:5, by representing it as a part of Paul’s address to the twelve men which begins in Act_19:4 [see note 5 above, appended to the text.—Tr.]. It is not necessary to offer a refutation of such an interpretation. The twelve disciples had, at all events, not been baptized unto the Person of Jesus, and it was necessary to supply this want. The Holy Spirit is also given, but only in Jesus Christ, and for the sake of Christ. The true baptism, and, accordingly, fellowship with the Redeemer Himself, and not the imposition of hands, i.e., the apostolical sanction (as Baumgarten assumes), constitute the conditions on which the gift of the Spirit depends.
Act_19:2. Have ye received the Holy Ghost?—This was the theme of all the inquiries which the apostle addressed to the men. He endeavored to satisfy his own mind by various questions respecting the nature and progress of their conversion, and to ascertain whether their religious experience was of that thorough kind, which is the result solely of the indwelling of the Holy Ghost in man. But all their replies amounted simply to the following: ‘We know nothing as yet concerning the Holy Ghost.’ (Williger).—And would not many disciples of our own day, whose Christian knowledge and Christian walk must, to a certain extent, be admitted, be compelled, if they honestly and sincerely replied to the same interrogation, to confess: ‘We know nothing as yet concerning the Holy Spirit, the Spirit of repentance, of regeneration, of adoption, of liberty, of love’?
Act_19:3. unto what then were ye baptized?—Every Christian should daily address this question to himself, for “every one has much to learn and to practise with respect to baptism during his whole life, seeing that it is necessary for him at all times so to labor and strive that he may firmly believe all that baptism promises and offers, namely, the victory over the devil and death, the forgiveness of sins, the grace of God, Christ in his fulness, and the Holy Ghost with all his gifts.” (Luther).
Act_19:4. Then Paul said, etc.—With what reverence the apostle here speaks of John! He does not attempt to depreciate that servant of God, but refers to the divine office which he held in his day, and shows that if men did not derive advantage from it, the cause could not be attributed to John. Such was the proper course; it is not well when one teacher despises and disparages another. (Ap. Past.).—After this point of time, no further mention of John the Baptist is made in the New Testament. Here at length he wholly gives place to Christ. (Bengel).
Act_19:5. When they heard this, they were baptized in the name of the Lord Jesus.—Previously to the completion of the work of redemption the baptism of John as a baptism unto Christ, as unto Him who was to come, was the true baptism. But after Pentecost, the true baptism is a baptism unto Christ, referring to Him who has appeared—a baptism into Christ as into Him who is now present; and the intermediate work of his forerunner has ceased.—“Hence the baptism of John is no longer valid. If any man should say: ‘I baptize thee with the baptism of John the Baptist for the forgiveness of sins,’ he would not rightly baptize. For John’s baptism was simply a precursor or herald of the forgiveness of sins. We should, on the contrary, simply say: ‘All thy sins are forgiven thee through the presence of the Lord Jesus Christ; I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. That is, I take all thy sins away, and do not send thee to another, as John has done. ’But John was obliged to say: ‘Prepare yourselves; receive Him who will give you the Holy Ghost in baptism, and bring to you the forgiveness of sins.” (Luther).—Those were rebaptized, who had received the baptism of John, because he was not the foundation of our righteousness and the giver of the Holy Spirit, but merely the herald of the Spirit and of the saving grace which Christ, as the sole foundation and author of our righteousness, soon afterwards acquired for us. (Justus Jonas.).—It is true that he who comprehended the full and real meaning of the baptism of John, as of the forerunner of Jesus, did not need a new baptism as a follower of Jesus Christ. But whenever John was regarded as the head of a sect, and his baptism as a ceremony, the latter could neither be considered, nor could it operate, as a Christian baptism. (Rieger, and Ap. Past.).
Act_19:6-7. And when Paul laid his hands … twelve.—These twelve men, in whose behalf the apostle prayed, and whom he blessed while laying his hands upon them, were endowed with the gifts of the Holy Spirit. They were a new band of disciples, appointed to be the seed of the church of God in Asia; and they resembled the twelve apostles, who had also previously been, in part, the disciples of John, and had, only after the outpouring of the Holy Ghost, become true disciples of Christ, and the living seed of regeneration for the whole world. (Williger).
(On Act_19:1-7.) St. Paul, our teacher in pastoral life; I. His pastoral labors had the proper extent; II. They exhibited the corresponding diligence and zeal; III. They were guided by true wisdom. (Leopold).—Unto what then were ye baptized? I. Unto God the Father—then, ye have received the adoption as sons of God; II. Unto God the Son—then, ye have redemption in him through his blood; III. Unto God the Holy Ghost—then, ye have become the temple of God. (Leonh. and Sp.).—The resemblance of many Christians among us, to the disciples of John at Ephesus: I. Wherein it is seen, Act_19:1-4; II. The religious experience which such Christians therefore need, Act_19:5-7. (Lisco).—That they, too, belong to our number, who still occupy a lower grade of divine truth: I. Who are they? II. How can they be considered as, nevertheless, belonging to our number? (id.).—Have ye received the Holy Ghost?—the question considered as a test applied to all who call themselves disciples of Jesus. For it is only by the power of the Holy Ghost that, I. Our faith demonstrates its life and power, Act_19:2; II. Our baptism, the blessings which it conveys, ver 3, 4; III. Our tongue, its consecration to the service of the Lord, Act_19:6.—Unto what then were ye baptized?—the question viewed as a solemn admonition addressed to all baptized persons. It reminds them, I. Of the divine foundation of baptism: Jesus Christ, Act_19:4-5; II. Of the sacred duties which flow from baptism: repentance and faith, Act_19:4; III. Of the blessed fruits which proceed from baptism: the gifts of the Holy Ghost, Act_19:6.—The twelve disciples of John, and the twelve disciples of Jesus, or, ‘One is your Master, even Christ,’ [Mat_23:10]: I. Human masters may transmit their words; Christ alone can impart his Spirit; II. Human masters may teach the elements; Christ alone can conduct to the goal; III. Human masters may establish schools; Christ alone can found a Church.
Footnotes:
Act_19:1. a. [The original is ìÝñç , i.e., parts. On the word coasts, see note 8, appended to the text of Act_13:42-52.—Tr.]
Act_19:1. b. Tisch. and Lach. [and Alf.], in accordance with A. B. [Cod. Sin. åõñéí ], some minuscules, and Vulg. adopt the reading (in Act_19:1) åὑñåῖí , and in Act_19:2, ἐ ͂ éðÝí ôå [found in A. B. D. E. Cod. Sin.], whereas the reading åὑñὼí — åῖ ̓ ðå [of text. rec. from E. G. H.] is evidently a conjectural emendation.
Act_19:2. åῖ ̓ ðïí [of text. rec. from G. H.] is wanting in several important manuscripts [A. B. D. E. Cod. Sin.], and is a spurious addition to the text. [Omitted by recent editors.—Tr.]
Act_19:3. The reading ðñὸò áὐôïýò [of text. rec. from G. H.] is also spurious. [Omitted in A. B. D. E., Vulg., and by recent editors.—Cod. Sin. reads: ὁ äὲ ὲῖ ̓ ðåí ̇ E ἱò ôß .—Tr.]
Act_19:4. X ñéóôüí before Ἰçóïῦí is found only in the two latest uncial manuscripts, and is undoubtedly spurious. [Omitted in A. B. E. Cod. Sin.; Vulg., and by Lach., Tisch., and Alf.—D. reads simply ôὸí X ñ .—M ὲí , after ἸùÜííçò is omitted in A. B. D. Cod. Sin., but found in E. G. H; it is rejected by Lach., Tisch., and Born., but retained by Alf., who, like Meyer, believes that it was dropped, because no corresponding äÝ occurs in the words which Paul pronounced. But those interpreters who regard Act_19:5, as the continuation of Paul’s address, find the correlative äὲ in that verse.—Tr.]
Act_19:7. [For the Hebraistic äåêáäýï of text. rec. from G. H., and found also in some minuscules, fathers, etc., Lach., Tisch., and Born, read äþäåêá , from A. B. D. E. Cod. Sin., minuscules, etc. Alf. retains the less usual form of the text. rec.—Tr.]