Acts 19:4 Komentář

We left Paul in his circuit visiting the churches (Act 18:23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (Act 19:1-7), how he taught three months in the synagogue of the Jews (Act 19:8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (Act 19:9, Act 19:10), and how he confirmed his doctrine by miracles (Act 19:11, Act 19:12). II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (Act 19:13-17), but others were converted, that received and embraced his doctrine (Act 19:18-20). III. What projects he had of further usefulness (Act 19:21, Act 19:22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (Act 19:23-34), and how it was suppressed and dispersed by the town-clerk (Act 19:35-41).

And it came to pass that while Apollos was at Corinth,.... Whither he came after the Apostle Paul, and where he watered what the apostle had planted, and where he became very famous and eminent; insomuch that he was set up, though not with his will, at the head of a party, in opposition to the chief of the apostles, Peter and Paul; see Co1 1:12. Paul having passed through the upper coasts; that is, of Phrygia, Galatia, Pontus, Bithynia, Lydia, Lycaonia, and Paphlagonia; came to Ephesus; into Ionia, of which Ephesus was the chief city, and lay near the sea; wherefore the other countries are called the upper coasts; hither he came, according to his promise in Act 28:21 And finding certain disciples; such as believed in Christ, made a profession of him, and had been baptized in his name, for such were commonly called disciples: these do not seem to be persons, who were either converted by Paul, when he was at Ephesus before, or by Apollos, who had been there since, and was gone; but rather some who came hither from other parts, since the apostle was at this place; though indeed his stay at Ephesus before was so short, that they might be here, and he not hear of them, or meet with them.

Then said Paul,.... In reply to their answer, understanding them that they were baptized by John, he takes it up, and gives an account of John's baptism: showing how agreeable it was, and that it was the same baptism with the baptism of Christ, being administered in his name: John verily baptized with the baptism of repentance; which required repentance antecedent to it, and was a fruit and effect, and so an evidence of it: saying unto the people; the people of the Jews, the common people, the multitude that attended on his ministry: that they should believe on him, which should come after him, that is, on Jesus Christ; so that he preached faith in Christ, as well as repentance towards God; and made the one as well as the other a necessary prerequisite unto baptism; which shows, that his baptism and Christian baptism are the same.

John’s baptism had already raised the question, which our Lord himself posed for the Pharisees, whether it was something heavenly or just from earth. They, clearly not understanding because of their unbelief, could not come to a definite answer. We, however, having only a slight understanding that accords with our slight faith, can still judge that John’s baptism was, on the one hand, divine in that God commanded it, but on the other, it was not divine in its power. We read that John had been sent by the Lord for this purpose, which was still human in nature, for he, established as a preacher of repentance, which is a question of a person’s will, was offering nothing heavenly but was making way for the heavenly. Therefore, the scribes and the Pharisees who were unwilling to believe were also unwilling to undergo repentance. But if repentance is something human, then it must be that the baptism was of the very same nature, for had it been heavenly it would have given both the Holy Spirit and remission from sins. But no one forgives sins or grants the Holy Spirit but God alone. Besides, the Lord himself said that the Spirit would otherwise not descend unless he first should ascend to the Father. And so what the master would not yet give, the slave would surely not be able to offer. And again, later, in the Acts of the Apostles we find that those who had received John’s baptism had not received the Holy Spirit of whom they had never even been told. Therefoe, it was not of heaven because it offered nothing heavenly.

" And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way.

"And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this in so many words, but he taught them, and many received the Holy Ghost. From the baptism itself John prophesies: and Paul leads them to see that this is the meaning of John's baptism. "That they should believe on Him that was to come:" on what kind of Person? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost."

From John's baptism he prophesies, and he leads them to understand that this was John's baptism. From this point it is shown that John's baptism was incomplete. For he did not say that it was forgiveness, but that it was of repentance. [AMMONIUS]

John baptized with the baptism of repentance. This baptism, he says, could not grant the remission of sins but could teach only repentance. For just as the sign of circumcision was a seal of the faith which they carried in the patriarchs, so this washing was accepted by the repentant people as a singular sign of their devotion: Yet this same thing was figuratively showing also the baptism of Christ, by which remission would be granted.

These, from among "certain disciples," who did not even know that there is a Holy Spirit, differed greatly from the other disciples, because from the words "that they should believe in Him who was coming after him" it is evident that they did not believe in Christ either. He did not say that the baptism of John was nothing, but that it was incomplete. How then, being in Ephesus, did they receive the baptism of John? Perhaps they were traveling to Jerusalem at that time and returned from there without even receiving information about Christ. He does not say to them, "Do you believe in Jesus?" But what does he say? "Did you receive the Holy Spirit when you believed?" Paul knew that they did not have the Holy Spirit, but he had the desire to speak in such a way that, having learned what they were lacking, they themselves would request it.

Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing only the baptism of John, but receive it through the imposition of his hands, Act 19:1-7. He preaches for three months in the synagogues, Act 19:8. Many being hardened, he leaves the synagogues, and teaches daily in the school of Tyrannus for two years, Act 19:9, Act 19:10. He works many miracles, Act 19:11, Act 19:12. Account of the vagabond exorcist Jews, and the seven sons of Sceva, Act 19:13-17. Many are converted, and burn their magical books, Act 19:18-20. Paul purposes to pass through Macedonia and Achaia, to go to Jerusalem, and afterwards to Rome; but, having sent Timotheus and Erastus to Macedonia, continues a little longer in Asia, Act 19:21, Act 19:22. Demetrius, a silversmith of Ephesus, raises an uproar against Paul, which, after some tumultuous proceedings, is appeased by the town clerk, vv. 23-41.

That they should believe on him which should come after - John baptized them with the baptism of repentance; this was common to all the baptisms administered by the Jews to proselytes; but telling them that they should believe on him who was coming, was peculiar to John's baptism.

SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41) while Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (Co1 1:12; Co1 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (Co1 2:1-5). Paul having passed through the upper coasts--"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated. came to Ephesus--thus fulfilling his promise (Act 18:21). finding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.

Then said Paul, John . . . baptized with the baptism of repentance--water unto repentance. saying unto the people, that they should believe on him which should come after him--that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.