Acts 19:4

Act 19:4. Ἰωάννης, John) After this passage, no mention occurs of John the Baptist in the New Testament. Here at last (at this particular point) he wholly gives place to Christ. This was a great performance of Paul.—μετʼ αὐτὸν) after him.—τουτέστιν εἰς τὸν Χριστὸν Ἰησοῦν, that is, on Christ Jesus[111]) So Paul explained the testimony of John the Baptist.

[111] The word Χοιστὸν, according to the margin of both Editions and the Germ. Vers., ought to be omitted.—E. B.

The word is omitted by ABE Vulg. Memph. and later Syr. Dd read Χριστὸν alone. Rec. Text, without very ancient authority, joins the the two, Χριστὸν Ιησοῦν.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_19:4. Μέν] See on Act_1:1. Instead of following it up by an apodosis, such as: but Jesus is the coming One, on whom John by his baptism bound men to believe, Paul already inserts this idea by τοῦτ. ἔστιν εἰς τ. Ἰ. into the sentence begun by μέν, and, abandoning the μέν, entirely omits to continue the construction by δέ.

ἐβάπτ. βάπτ. μεταν.] he baptized (administered) a baptism (which obliged) to repentance. See Mar_1:4. On the combination of βαπτίζω with a cognate noun, comp. Luk_7:29; Luk_12:50; Mar_10:38.

εἰς τ. ἐρχ.] is with great emphasis prefixed to the ἴνα. Comp. on Gal_2:10; Eph_3:18.

ἵνα πιστ.] is to be understood purely in the sense of design; saying to the people: (that he administered a baptism of repentance) in order that they should believe on Him who was to come after him, i.e. on Jesus. This terse information concerning the connection of the baptism of John, which they had received, with Jesus, decided these disciples to receive Christian baptism. The determining element lay in τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν, which Paul must have more precisely explained to them, and by which they were transplanted from their hitherto indistinct and non-living faith into the condition of a full fides explicitafrom the morning dawn of faith to the bright daylight of the same.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 19:4 . εἰς τὸν ἐρχ : placed first before ἵνα , perhaps for emphasis. The phrase had been a favourite one with the Baptist ( cf. Mat 3:1 ). John’s own words showed that his Baptism was insufficient. ἵνα may express both the purport and the purpose (so Alford).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. John truly Paul’s admonition tended to this end, that these men being convict of their ignorance might desire to go forward. He saith that John preached of Christ who was to come. Therefore he sent out his disciples, that running in the course they might go towards Christ who was not as yet revealed. Wherefore, to the end these men may not flatter themselves, and refuse to go forward, he showeth that they be yet far from the mark. For the feeling of want doth enforce men to desire that which is as yet lacking. The sum cometh to this end, as if Paul had said Before Christ was glorified, this power of his did not appear in the world; when he was ascended into heaven he would have his kingdom to flourish thus. Therefore the graces of the Spirit were much less shed out when John was as yet in the course of his embassage, which do now declare that Christ sitteth at the right hand of his Father forasmuch as he had not as then openly showed himself to be the Redeemer of the world. Therefore know ye that you must go farther forward; because ye be far from the mark. So that he doth plainly show that the faith of the godly who had been taught by John ought to have looked unto Christ who was to come, lest these men should stand still being newly entered, without going any farther.

And even by this also are we taught that the baptism of John was a token of repentance and remission of sins and that our baptism at this day doth not differ any thing from it, save only that Christ is already revealed, and in his death and resurrection our salvation is made perfect: and so baptism was brought unto his [its] effect; because out of that fountain of Christ’s death and resurrection whereof I have spoken, floweth repentance, and thither is faith referred again that it may thence fet [seek] free righteousness. In sum, Paul showeth plainly that that was the baptism of regeneration and renovation as is ours. And because both purging and newness of life doth flow from Christ alone he saith that it was grounded in his faith, by which words we be also taught, that hereupon dependeth all the force of baptism, that we lay hold upon by faith in Christ whatsoever baptism doth figure; so far off is it, that the outward sign doth derogate from or diminish the grace of Christ any iota.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) John verily baptized with the baptism of repentance.—The words may fairly be regarded as giving the summary of what was actually a fuller teaching. The distinctive point in it was that the baptism of John was, by his own declaration, simply provisional and preparatory. He taught his disciples to believe in Jesus, and belief implied obedience, and obedience baptism in His name. It is not without significance that the list of elementary doctrines in Heb_6:1-4, addressed, we may believe, by Apollos to those who had once been his disciples, includes what those who are now before us might have learnt from him in their spiritual childhood, and that he then passes on to describe the higher state of those who had been “illumined,” and had “tasted of the heavenly gift,” and been made “partakers of the Holy Ghost” (Heb_6:4-6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Then said Paul, John verily baptized with the baptism of repentance] More simply, And Paul said. The best MSS. omit the word for “verily.” Such was John’s description of his own baptism (Mat_3:11), but after the day of Pentecost the language of the Christian preacher (Act_2:38) is, “Repent and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” These Ephesian disciples knew nothing of baptism for the remission of sins, or of the other sacrament of the Lord’s Supper, nor of the gift of the Spirit to the church, nor of the doctrines of faith in Christ and salvation by grace through faith.

saying unto the people, that they should believe] The demand for faith makes the difference between the preaching of Christ and the preaching of John. The latter said “Prepare by repentance for the coming King,” Christ says (and John also spake of this) “Believe on me, for I am He that should come.”

on him which should come after him, that is, on Christ Jesus] The oldest MSS. omit “Christ.” In his preaching John had constantly used the phrase “He that cometh after me.” This was the stage of instruction at which these disciples had arrived. They knew that John spake of one who was to come. St Paul’s teaching made clear to them that this was Jesus. The closing words of the sentence are a condensation of all the explanations by which the Apostle convinced them, that Jesus, whom he preached, was the prophet whom John announced. St Luke does not anywhere give speeches or arguments in extenso, but only so much as is needed to explain the results which he describes

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

Ver. 4. John verily baptized with the baptism of repentance] That is, he taught the doctrine of repentance: {See Trapp on "Act 19:5"} It is not to be thought that those were by Paul re-baptized who were formerly baptized by John; for if that had been necessary, Christ would have baptized his disciples again: but he baptized none himself, Joh 4:1-2; and they baptized not themselves.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

John verily baptized - John did indeed baptize.

With the baptism of repentance - Having special reference to repentance, or as a profession that they did repent of their sins. See the notes on Mat 3:6.

Saying unto the people - The design of his preaching was to tarn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come, Joh 1:15, Joh 1:22-27.

That is, on Christ Jesus - These are the words of Paul, explaining what John taught. John taught them to believe in the Messiah, and Paul now showed them that the Messiah was Jesus of Nazareth. The argument of Paul is, that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. “Jesus is the Messiah for whom John came to prepare the way; and as you have em braced John’s doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The baptism of repentance; at which the Baptist did exhort them to repentance, and they by it were obliged to repent; by which is manifest, that the baptism of John and of Christ (which he commanded) are one and the same. John’s baptism did respect Christ, and oblige the baptized to believe in him, as also to repent; and more, it was a seal unto them of the remission of their sins, as is expressly observed, Mar 1:4; so that the baptism of John, and the baptism of the apostles afterward, had the same sign and the same thing signified in them both (the inward and outward part, the heavenly and earthly part, were the same in both); as also they had both the same end; and therefore they were both the same. Add to this, that unless the Baptist’s and the apostles’ baptism were the same, Christ and his members (the church) are not baptized with the same baptism. It must be acknowledged that there are some circumstances in which they differ; John’s baptism respected Christ to come; that is, in the exercise of his ministry (which was not so fully exercised till after John’s death); but especially, those great things (his death, resurrection, and ascension, &c.) were to come after John’s time, which now are accomplished.

On Christ Jesus; including the Father and the Holy Ghost, and mentioning Christ, to difference his baptisms from the several baptizings and washings then in use.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Baptism of repentance—John’s baptism when received obligated the people to repent anew of sin in expectation of a soon-coming Messiah. By accepting the rite they acknowledged the obligation and the expectation. Yet when Messiah came he required a new baptism, obligating a consecration to him, whereby the Spirit of promise would be poured out upon them, and they be emancipated into the full liberty of the sons of God.

Christ Jesus—Messiah Jesus. John’s baptism obligated faith in the Messiah; John’s testimony obligated faith in Jesus as Messiah. (See notes on Joh_1:19-42.) The Gospel of the apostle John, indeed, written by him at this same Ephesus, clearly indicates in its first chapter the need, from the great number of Johnites in that locality, of a clear testimony that the Baptist himself did most explicitly affirm Jesus to be the Messiah.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Paul said for then said Paul, A.V.; John for John verily, A.V. and T.R.; Jesus for Christ Jesus, A.V. and T.R. The baptism of repentance. See Luk_3:3, etc., and for the difference between John"s baptism and that of Christ, Luk_3:16. Him which should some after (Luk_3:16; Joh_3:28; Mar_1:7)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John baptized - That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. Here he gives way to Christ altogether.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. Here we find that the baptism of John was a seal and confirmation of repentance. Do not forget that repentance and regeneration are inseparable. You may have much human repentance without regeneration; but God’s repentance is always “unto life.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 1

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. John verily baptized. His baptism was (1) of Repentance; (2) of Faith in a coming Savior. Christian baptism is (1) of Repentance; (2) of Faith in a Savior that has come, died, risen, and been exalted to the heavens; (3) is into the name of the Father, and the Son, and the Holy Spirit; (4) enjoys not only the promise of remission of sins, but of the gift of the Holy Spirit.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. Χριστὸν omitted with אABE. Not represented in Vulg.

4. εἶπεν δὲ Παῦλος, Ἰωάννης ἐβάπτισεν βάπτισμα μετανοίας, and Paul said, John baptized with the baptism of repentance. Such was John’s description of his own baptism (Mat 3:11), but after the day of Pentecost the language of the Christian preacher (Act 2:38) is, ‘Repent and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.’ These Ephesian disciples knew nothing of baptism for the remission of sins, or of the other sacrament of the Lord’s Supper, nor of the gift of the Spirit to the Church, nor of the doctrines of faith in Christ and salvation by grace through faith.

βάπτισμα μετανοίας, found Mar 1:4; Luk 3:3; Act 13:24, is explained by βαπτίζειν εἰς μετάνοιαν of Mat 3:11. The baptized were pledged to amendment of life, and to a preparation for the coming Messiah.

εἰς τὸν ἐρχόμενον μετ’ αὐτόν, κ.τ.λ., on Him which should come after him, that is, on Jesus. In his preaching John had constantly used the phrase ‘He that cometh after me.’ This was the stage of instruction at which these disciples had arrived. They knew that John spake of one who was to come. St Paul’s teaching made clear to them that this was Jesus. The closing words of the sentence (εἰς τὸν Ἰησοῦν) are a condensation of all the explanations by which the Apostle convinced them that Jesus, whom he preached, was the prophet whom John announced. St Luke does not anywhere give speeches or arguments in extenso, but only so much as is needed to explain the results which he describes.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. εἰς τ. ἐρχ … ἵνα π.] This peculiar inversion of words, see reff., seems to mark the hand of Paul. ἵνα does not give (as Meyer) the mere purpose of his baptism (saying that he baptized in order that …), but combines, as in similar uses of προσεύχομαι ἵνα and the like, the purport and purpose together: ‘He commanded them that they should (purport)—and he spoke to them, that they might (purpose).’ See this discussed in note on 1Co 14:13.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.