Exegetical and Hermeneutical Commentary of Acts 1:5
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
5. ye shall be baptized with the Holy Ghost ] Thus was now to be fulfilled that of which John the Baptist had spoken (Mat 3:11), “He shall baptize you with the Holy Ghost and with fire.” Such an event, when it came to pass, could not fail to work mightily on the minds of those among Christ’s Apostles who had been disciples of John, as Andrew had been (Joh 1:40), and probably some of the others.
Fuente: The Cambridge Bible for Schools and Colleges
For John truly baptized … – These are the words of Jesus to his apostles, and he evidently has reference to what was said of Johns baptism compared with his own in Mat 3:11; Joh 1:33. In those verses John is represented as baptizing with water, but the Messiah who was to come, as baptizing with the Holy Spirit and with fire. This promise was now about to be fulfilled in a remarkable manner. See Acts 2.
Not many days hence – This was probably spoken not long before his ascension, and of course not many days before the day of Pentecost.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Ye shall be baptized with the Holy Ghost not many days hence.] This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezae reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John’s baptism was in reference to the spiritual kingdom; but Christ’s baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified-the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For John truly baptized with water, Mat 3:11; water being of a purifying nature, plentiful, and easy to come by.
But ye shall be baptized with the Holy Ghost; his gifts and graces, which were (as water on baptized persons) largely bestowed upon them on the day of Pentecost:
1. That the apostles and all others might be assured of the doctrine of the Gospel.
2. That they might be enabled to fulfil their ministry, and obey our Saviours commands left with them. Not many days hence; it was but ten days after his ascension; but our Saviour would not prefix a certain day, that they might watch every day.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. ye shall be baptized with theHoly Ghost not many days henceten days hence, asappears from Lev 23:15; Lev 23:16;but it was expressed thus indefinitely to exercise their faith.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For John truly baptized with water,…. Or “in water”, as he himself says, Mt 3:11 John’s baptism was water baptism, an immersion of persons in water: he was the first administrator of it, and therefore is here mentioned by name; and his, and the baptism of the Spirit, are opposed; for there were others, as the disciples of Christ, that baptized in water as well as John: and these words are not to be understood of the words of the Lord, by the mouth of John, which the disciples heard, for they were not then called when John spoke the words in Mt 3:11 nor indeed are they the same with these; but these are the words of Christ himself, and which the apostles heard from his own mouth, as is clear from Ac 11:16 though they are not recorded by any of the evangelists; and these are not the only words which Luke repeats, that the evangelists are silent about; see
Ac 20:35
but ye shall be baptized with the Holy Ghost; that is, by himself; for it is Christ’s prerogative to baptize with the Spirit, as John foretold of him, and it designs such an extraordinary and plentiful donation of the gifts of the Spirit, as may be expressed by a baptism; in which the apostles, on the day of “Pentecost”, were, as it were, to be immersed, and with them covered; as Cyril of Jerusalem h observes,
“as he, , “who is plunged in water, and baptized”, is encompassed by the water on every side, so are they that are wholly baptized by the Spirit.”
Not many days hence; within ten days, for this was on the fortieth day from his death, which was at the passover, these words were said; and on the fiftieth day from thence was the feast of Pentecost, when this had its fulfilment.
h Cateches. 17. sect. 8. p. 247.
Fuente: John Gill’s Exposition of the Entire Bible
Baptized with water ( )
and with the Holy Ghost ( ). The margin has “in the Holy Ghost” (Spirit, it should be). The American Standard Version renders “in” both with “water” and “Holy Spirit” as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John’s own words (Mt 3:11) to which Jesus apparently refers use (in) both with water and Spirit. There is a so-called instrumental use of where we in English have to say “with” (Re 13:10 , like , Ac 12:2). That is to say with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in Joh 21:8 we have (locative without ). They came
in (locative case without ) the boat. So in Joh 1:31 baptizing in water. No distinction therefore can be insisted on here between the construction and (both being in the locative case, one without, one with ). Note unusual position of the verb (future passive indicative) between and . This baptism of the Holy Spirit was predicted by John (Mt 3:11) as the characteristic of the Messiah’s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here “which ye are about to receive” and “until the Pentecost” to verse 5.
Not many days hence ( ). A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2Pet 3:1). In Lu 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For John truly baptized with water;- (hoti ebaptisen hedti) “Because John indeed (certainly) baptized (immersed) in water;- or with water and in water. Not with or in oil, in perfume, in alcohol, or in grease, etc.; The term “baptize” means, always means, to immerse, submerge, bury, or completely plant beneath a solid, liquid, or cloud surface or level; Mat 3:11; Mat 3:13-16; Mar 1:8-11; Luk 3:16; Joh 1:26; Joh 1:33.
2) “But ye shall be baptized with the Holy Ghost” (humeis de en pneumati baptisthesesthe hagio) “But you all will be baptized in (the) Holy Spirit; both with and in the Holy Spirit. This points to the overwhelming, empowering, immersing with and in the Holy Spirit of promise that came on Pentecost, as prophesied and promised, by John the Baptist and by Jesus, Mat 3:11; Luk 3:16; Luk 24:49; Joh 14:16-17. The “ye” refers, not to the Apostles restrictedly, but to the church as, an Institution, that was baptized, immersed, endued once for all, for her world-wide and age long work, beginning at Jerusalem, Act 1:8; Luk 24:47; Joh 14:16-17.
3) “Not many days hence.” (ou meta pollas tautas hemeras) “Not many days hereafter,” in a few days, or not many days from this time, the time our Lord was then speaking to them, as they obediently tarried in Jerusalem, awaiting the day of Pentecost on which day the empowering, dedicating, and abiding Holy Spirit of promise came upon the church – the praying church – the believing church, and the obediently waiting church, Act 1:14; Act 1:21-26; Act 2:1-4. The “not manydays hence,” appear to be about ten days, since it is stated that our Lord was seen of them forty days after His resurrection, before He ascended; and Pentecost came fifty days after the Passover and His resurrection, Act 1:3; Act 2:1-4.
This Pentecostal baptism of the Holy Spirit was just as literal and real an event for the church as was Israel’s baptism “unto Moses in the cloud and in the sea,” 1Co 10:1-4. The baptism of Israel was “unto”, Moses and Joshua, his successor’s leadership in directing the Mosaic law of worship, and the church baptism was unto” Jesus’ leadership, empowered by the Holy Ghost to continue the witness work of Jesus.
Fuente: Garner-Howes Baptist Commentary
5. Because John truly Christ repeateth this unto his apostles out of John’s own words. For some part of them had heard that at John’s mouth, which the Evangelists report, “I truly baptize you with water, but he that cometh after me shall baptize you with the Holy Ghost, and with fire.” Now Christ pronounceth that they shall well perceive that that is true indeed which he said. Furthermore, this serveth greatly to confirm the sentence next going before, for it is an argument drawn from the office of Christ. And that thus: John was sent to baptize with water, he fulfilled his function as it became the servant of God. The Son of God is sent to baptize with the Holy Ghost; it remained, therefore, that he do his duty. Neither can it be otherwise but he must do that which his Father hath commanded him to do, and for which also he came down into the earth. But it seemeth a very absurd thing to restrain that unto the visible sending of the Holy Ghost, which was spoken universally of regeneration. (21) I answer, that Christ did not then only baptize with the Holy Ghost, when as he sent him under the form of fiery tongues; for he had baptized his apostles before this; and he baptizeth all the elect thus daily. But because the sending of the Holy Ghost after so glorious a sort was a token of the hidden grace wherewith he doth daily inspire his elect, he doth fitly apply thereunto the testimony of John. And truly this was as though it had been the common baptism of the Church. For besides that the apostles did not receive the Spirit for themselves only, but for the use of all the faithful, there was also declared the universal favor of Christ towards his Church, while that he poured out thereupon the gifts of his Spirit in great abundance.
Although, therefore, he doth daily baptize the elect of his Father, yet was this no let why he might not show forth this token to be remembered above all others, that the apostles might know that they were only entered by John; and that not in vain, seeing their perfection was hard at hand. And that is frivolous which some gather out of this place most commonly, (22) namely, that the baptism of John and the baptism of Christ were diverse. For here doth not he dispute in this place of baptism, but maketh only a comparison betwixt the person of John and the person of Christ. When as John did say that he did baptize with water only, he did not reason of what sort his baptism was; but what he himself was; lest he should arrogate that unto himself which was proper to Christ. As also, the ministers in these days ought not to speak otherwise of themselves; but they must acknowledge Christ to be the author of all those things which they do prefigure in the outward baptism, and leave nothing to themselves save only the outward administration. For when as these titles are attributed unto baptism, namely, that it is the laver of regeneration, (Tit 3:5,) a washing away of sins, the fellowship of death, and burying with Christ, (Rom 6:4,) and a grafting into the body of Christ, it is not declared what man, being the minister of the outward sign, doth; but rather what Christ doth, who only giveth force and efficacy unto the signs. We must always hold fast this distinction, lest, whilst we deck man too much, we take from Christ. (23)
But here may a question be moved, why he doth rather name John here than any other; first, It is manifest enough that John did profess himself to be the minister of the outward sign, namely, of water, and that Christ was the author of the spiritual baptism; secondly, Because it was meet that John should decrease and Christ increase; and, thirdly, Because the apostles did so much esteem of John, (Joh 3:30,) it might have been that thereby the glory of Christ might have been obscured. Therefore, Christ, to the end he might reclaim them to himself, telleth them that John did only minister unto them the external baptism; notwithstanding, he confirmeth them also, lest they should doubt of the promise; for they did attribute very much unto John, and therefore were they persuaded that the baptism which they had received by him was not in vain. Now, if that the verity and force thereof must be looked for at Christ’s hands, then ought the apostles to hope that that shall surely be fulfilled which John prefigured.
So must we, in like manner, think that we are not in vain baptized with water by men, because Christ, who commanded the same to be done, will fulfill his office, and baptize us with the Spirit. So faith draweth a consequent from the outward sign unto the inward effect; yet doth it not attribute any more than is meet, either to the sign or to the minister thereof, because in the sign it only looketh unto the promise, which is Christ’s, and doth acknowledge him to be the only author of grace. Let us, therefore, use such a mean that we do in no part diminish Christ’s honor; and yet, nevertheless, let us hope for that fruit by our baptism which is noted in this place. By assigning so short a time our Savior maketh them more joyful to hope well. Whereupon it followeth, that that death was not to be lamented which brought with it presently so precious fruit. And let us note this also, that this word baptism is used improperly in this place, that the contrariety may be full. After the same sort, Paul, in his Epistle unto the Romans, (Rom 3:26,) after he hath set down the law of works, to the end that the contrary may answer on the other side, he useth the law of faith for faith itself.
(21) “ Generaliter de gratia regenerationis,” generally of the grace of regeneration.
(22) “ Ex hoc loco et similibus vulgo colligunt,” commonly gather out of this and similar passages.
(23) “ Christum spoliemus,” we rob Christ.
Fuente: Calvin’s Complete Commentary
(5) John truly baptized with water.See Note on Mat. 3:11. The words threw the disciples back upon their recollection of their first admission to the Kingdom. Some of them, at least, must have remembered also the teaching which had told them of the new birth of water and of the Spirit (Joh. 3:3-5). Now they were told that their spirits were to be as fully baptised, i.e., plunged, into the power of the Divine Spirit, as their bodies had then been plunged in the waters of the Jordan. And this was to be not many days hence. The time was left undefined, as a discipline to their faith and patience. They were told that it would not be long, lest faith and patience should fail.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. And finally, together they must stay in order that together they may receive the one Pentecostal unction.
Promise of the Father See notes on Luk 24:49; Joh 14:16-26, Joh 16:7-11. So called because predicted in the Old Testament as from God. See note on Act 2:16; Joe 3:1-2.
5. Baptized with the Holy Ghost Under the old dispensation it was the law, the type, the ritual, and the shadow that were prominent, and the Spirit was in the background; under the new, reversely, all these retreat into the background, and the Spirit is predominant. This is the dispensation not of the ritual but of the Spirit. Hence it must be inaugurated by a full and overwhelming manifestation of the Spirit, as the old was inaugurated by the physical splendour of Sinai. And if this dispensation be ever glorious in its realization, if it ever attain a latter-day glory worthy to be the antitype of which the Pentecost was the type, it must be by the power of the Spirit poured forth upon men of the advanced culture of the future.
Baptized By a curious contradiction Lechler on this verse tells us that this baptism was an immersion, and yet on verse seventh calls it an outpouring. Now, no one would say that a shower, however copiously outpoured, immersed a man. Nor would the most inconsiderate reasoner say that the person was plunged into the Holy Ghost. The element is applied to the person, not the person to the element. Nor does the Greek preposition , in, reasonably imply immersion. Thus, the Greek Septuagint renders Eze 16:9, “I washed thee with water, , and anointed thee in oil, .” The Pentecostal baptism was certainly not by immersion.
Not many days hence Though the days of delay of fulfilling the promise were to be not many, yet why so many? Why not the immediate charisma? The reasons may be several: 1. Their hearts must be trained by yet further experiences before they are fitted to become recipients of so wonderful an outpouring of the Spirit. Errors (like their question in Act 1:6) must be corrected; trials like the last departure of their Lord must be endured; hours of earnest supplication (Act 1:14) must be passed before their own hearts, minds, and wills are ready to co-operate freely, fully, and energetically with the Divine Spirit. 2. As we shall soon illustrate, the final departure of the Son was a requisite condition before the advent of the Spirit. 3. As it was at the Passover that the crucifixion was to take place, so the founding of the new Church must in the Divine order be placed at the Pentecost. An epochal event must have its epochal day.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For John indeed baptised (drenched) with water; but you will be baptised (drenched) in the Holy Spirit not many days from now.’
The risen Jesus now confirms the final fulfilment of all that John’s baptism pointed to in the pouring out of the Holy Spirit in terms of rain as forecast by the prophets (Isa 32:15; Isa 44:1-5; Isa 55:9-13; Eze 36:25-27). The prophets had declared that in the final days the Spirit would be poured out like rain from above, and while Luke has already given us examples of the Holy Spirit at work, this is clearly a preparation for Acts 2. The steady downpour is to become a cloudburst. And here Jesus declared that it would come ‘not many days from now’. The Spirit had been constantly at work through the ministry of Jesus (Luk 4:1 following; Joh 3:5; Joh 4:10-14 along with Joh 4:1; Joh 6:63; Joh 7:37 which would finally result in Joh 7:38), now He would come in even greater measure. The implication from Jesus’ reference to the words of John the Baptiser was that it was He, Jesus, Who would drench them in the Holy Spirit, as John had said.
The phrase ‘baptism (baptizo – ‘drench, immerse, inundate’) in the Holy Spirit’ is only ever used when a contrast is made with John’s baptism, for it was what John’s baptism had symbolised, and it was partly John’s baptism that gave the actual phrase its significance. John had baptised in water those who had sought through repentance to prepare for the expected coming work of the Spirit, which latter was depicted in terms of the pouring out of rain as revealed by the prophets. It was thus well illustrated by John’s baptism, and was what John had in mind. For note how much of his teaching was related to natural phenomena and to fruitfulness or otherwise. The vipers were to flee from the coming wrath (as snakes fled from cornfields when the stubble was burned), men were to bring forth fruits suitable to indicate repentance, the tree which did not produce good fruit would be cut down and cast into the fire, with the axe laid to its roots, the Lord would come to His threshingfloor with his threshing fan and purge the floor, gathering the wheat into His barns and burning up the chaff with unquenchable (and thus connected with God and unavoidable) fire (Mat 3:7-12; Luk 3:7-9; Luk 3:16-17). Thus all this was to be seen in the light of the Holy Spirit coming down like rain as promised by the prophets (Isa 32:15; Isa 44:1-5).
This reminds us of what the prime purpose of the coming of the Holy Spirit in this exceptional way was. It was in order to produce fruitbearing lives, it was in order that He might make men’s lives pure and righteous (Luk 3:10-14), in order that through it they may bring glory to God (Mat 5:16). The spiritual rain would come down on men’s lives, and through the seed of the word, would produce fruit in those who responded. From that would then flow their going out to take the message of Jesus, their Lord and Messiah, to others.
It should be noted that this assumes that the work of the Spirit is already taking place through John’s ministry. He was after all filled with the Holy Spirit from his mother’s womb (Luk 1:15). The idea of Pentecost is not that it was the first coming of the Holy Spirit, but that it was His coming in the effectiveness and power spoken of by the prophets in order to bring about a new work, the transformation of human lives, and the formation of the true church of Jesus Christ as united with Him by becoming members of His own risen and glorified body. This was why it could not occur until Christ had finally ascended (compare Joh 7:38-39 which had to await this, but not Act 7:37 which was an open offer to Jesus’ hearers at the time when He spoke). They could not become members of His earthly body while he lived on earth, but once He was glorified they could be united with Him in His spiritual body.
In 1Co 12:12-13 this further aspect is expanded on, for Christ Himself is the one body, and Paul declares, ‘We (believers) have all been baptised in one Spirit into one body — and have all been made to drink into one Spirit’, with the consequence that, having been united with Christ as one body, they would serve Christ as members of His ‘body’ (1Co 12:12; 1Co 12:27). Being united with Christ by the Spirit and being made one with Him is what the coming ‘baptism in the Holy Spirit’ would accomplish. It would make them one with the risen Christ, as members of His risen body. They would be united with Him by the Spirit. Note that in this picture ‘the body is Christ’ and the head is included as a part of the body and Christians are seen as part of the head as well as part of the remainder of the body. The stress is on being made one with Christ. The body ‘is Christ’ (1Co 12:12).
Luke places great stress on the fact that the Spirit’s work in Acts is the fulfilment of John’s promised ‘drenching in Holy Spirit’. Here he relates it to what will happen in Acts 2. In Act 11:16 he relates it to the pouring out of the Holy Spirit on the Gentiles. Both Jews and Gentiles share in this wonderful promise of God which would come from the Baptiser in Holy Spirit, the Lord Jesus Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Act 1:5. Ye shall be baptized with the Holy Ghost Baptism was a rite of initiation, by which disciples were admitted not only among the Jews, but also among other nations. John the Baptist adopted this rite after the Jewish manner, making use of water for this purpose: but Christ’s disciplesbeing designed for an office of a superior nature, to disseminate the gospel all over the world, and to govern the church of Christ after his departure, were instated and initiated into their office in a superior manner, God himself sending down theHoly Ghost in a visible form for this purpose. But something more than the mere consecration of the apostles was intended by this miraculous appearance; for bythese means, he gave testimony to the truth of all that Christ had said to the apostles: he declared, that whatsoever they should teach was the effect of immediate and infallible inspiration; and he gave them both knowledge of the divine will, and courage to preachit, in opposition to every obstacle which power, or wealth, or learning, or danger, or death, could throw in their way.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 1:5 . Reminiscence of the declaration of the Baptist, Luk 3:16 ; Joh 1:33 . “For on you the baptism of the Spirit will now soon take place, which John promised instead of his baptism of water.”
] ., Theophyl.; Mat 3:11 ; Mar 1:8 ; Luk 3:16 ; Act 11:16 . Moreover, comp. on Joh 1:33 .
. . .] is not a transposition for . ., but: not after many of these (now and, up to the setting in of the future event, still current) days . Comp. Winer, p. 152 [E. T. 201]. The position of the negative is to be explained from the idea of contrast ( not after many , but after few). See Khner, II. 628. On , inserted between . and ., comp. Xen. Anab. iv. 2. 6, v. 7. 20, vii. 3. 30; Dem. 90. 11; Alc. 1. 14.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
Ver. 5. Shall be baptized ] SeeMat 3:11Mat 3:11 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] The Lord cites these words from the mouth of John himself, reff. Matt.; and thus announces to them that, as John’s mission was accomplished in baptizing with water , so now the great end of His own mission, the Baptism with the Holy Ghost , was on the point of being accomplished. Calvin remarks, that He speaks of the Pentecostal effusion as being the Baptism with the Holy Ghost, because it was a great representation on the whole Church of the subsequent continued work of regeneration on individuals: ‘Quasi totius Ecclesi communis baptismus.’ I may add, also because it was the beginning of a new period of spiritual influence, totally unlike any which had preceded. See ch. Act 2:17 .
and . . are slightly distinguished. The insertion of the preposition bef. . . seems to give a dignity which the mere instrumental dative, , wants.
serves to bind on the . . to the day then current; as we say, ‘one of these days.’ See Winer, 23. 5, who instances ‘ante hos quinque dies’ in Lat, and quotes , from Heliod. ii. 22. 97.
‘Numerus dierum non definitus exercebat fidem discipulorum,’ Bengel.
Fuente: Henry Alford’s Greek Testament
Act 1:5 . : the omission of before and its insertion before . may be meant to draw a distinction between the baptism with water and the baptism in the Spirit (R.V. margin “in”). But in Mat 3:11 we have the preposition in both parts of the verse; cf. Joh 1:31 . On with the instrumental dative see Blass, Grammatik des N. G. , p. 114, and Grotius, in loco; cf. the Hebrew . : not after many, i.e. , after few. This use of with an adjective or adverb is characteristic of St. Luke, cf. Luk 15:13 , Act 27:14 , in which places = as here; cf. , Act 20:12 ; , Luk 7:6 , Act 17:27 ; , Act 21:39 ; , Act 19:11 ; Act 28:2 , cf. Hawkins, Hor Syn. , p. 153. No doubt would be more correct, but the negative is found both before and after the preposition, so in Luk 15:13 ; cf. Josephus, Ant. , i., 12, and xiii., 7, 1, for similar changes of allocation in the same words. closely connects the days referred to with the current day; cf. also Winer-Schmiedel, p. 221. , , , , Theophylact, in loco.
be baptized with. App-115.
not. Greek. ou. App-105.
many days hence = after (Greek. meta. App-104.) these many days.
5.] The Lord cites these words from the mouth of John himself, reff. Matt.;-and thus announces to them that, as Johns mission was accomplished in baptizing with water, so now the great end of His own mission, the Baptism with the Holy Ghost, was on the point of being accomplished. Calvin remarks, that He speaks of the Pentecostal effusion as being the Baptism with the Holy Ghost, because it was a great representation on the whole Church of the subsequent continued work of regeneration on individuals: Quasi totius Ecclesi communis baptismus. I may add, also because it was the beginning of a new period of spiritual influence, totally unlike any which had preceded. See ch. Act 2:17.
and . . are slightly distinguished. The insertion of the preposition bef. . . seems to give a dignity which the mere instrumental dative, , wants.
serves to bind on the . . to the day then current; as we say, one of these days. See Winer, 23. 5, who instances ante hos quinque dies in Lat, and quotes , from Heliod. ii. 22. 97.
Numerus dierum non definitus exercebat fidem discipulorum, Bengel.
Act 1:5. , ye) who are Mine. Mat 3:11, John the Baptist, I indeed baptize you with water unto repentance-but-He shall baptize you with the Holy Ghost and with tire. This has a widely extended application: Act 11:16.-, ye shall be baptized) by Me. Matt. l. c.- , not many days hence) The number of days not being defined, kept the faith of the disciples in exercise.
John: Act 11:15, Act 19:4, Mat 3:11, Luk 3:16, Joh 1:31, 1Co 12:13, Tit 3:5
but: Act 2:1-4, Act 2:16-21, Act 10:45, Act 11:15, Joe 2:28-32, Joe 3:18
Reciprocal: Psa 47:5 – God Mat 3:6 – were Mat 3:14 – I have Mar 1:8 – he shall Joh 1:26 – I Joh 1:33 – the same Joh 16:7 – but Act 2:4 – filled Act 11:16 – how Gal 3:14 – might Rev 22:1 – proceeding
5
When John predicted the baptism of the Holy Spirit (Mat 3:11), he also included that of fire. But he was talking to a mixed multitude, in which were some whom John knew would live and die in sin and finally be cast into the lake of fire. And there also were some in his audience who were destined to become apostles, and hence would receive the baptism of the Holy Spirit. John’s speech was addressed to the multitude as a whole. But when Jesus uttered the promise of this verse, he was talking to his apostles only, so it was unnecessary to say anything about the baptism of fire.
Act 1:5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. He reminds them of the strange prediction of the Baptist (Luk 3:16; Joh 1:33). His words which you all remember respecting a future baptism with the Holy Ghost and fire, you will soon yourselves be able to test the truth of. That fiery baptism of Pentecost with which they were so soon to be baptized. Calvin well calls the common baptism of the Church ecclesiae communis baptismus, because it was a great representation on the whole Church of the subsequent continued work of regeneration on individuals (Alford).
See notes on verse 4
Verse 5
Baptized with the Holy Ghost; abundantly imbued with its influences.
1:5 For John truly baptized with water; but ye shall be baptized {d} with the Holy Ghost not many days hence.
(d) Either by the Father, or by me: so that either the Father or Christ is set here contrasted with John, as the Holy Spirit is contrasted with water, as things that are comparable to one another.
"Baptized" (Gr. ebaptisen) means dipped or immersed with the result of union with something (cf. 1Co 10:1-2). John the Baptist predicted that Jesus would baptize with the Holy Spirit (Mat 3:11; Mar 1:8; cf. Joh 7:39). Jesus now announced that this baptism would take place in just a few days (Act 1:5). It took place 10 days after His ascension (ch. 2). As the Holy Spirit had baptized Jesus and had thereby empowered Him for service, so His successors also needed such a power-producing baptism.
"Luke’s purpose in writing his history is not primarily apologetic. He writes in order to provide his readers with an orderly account of the rise and progress of Christianity. [Note: See L. C. Alexander, "Luke’s Preface in the Context of Greek Preface-Writing," Novum Testamentum, 28 (1986):48-74.] But since this movement was ’everywhere spoken against’ (Act 28:22), it seemed desirable to refute some of the current objections to it. The first Christian historian found himself accordingly obliged to be the first Christian apologist. Of three main types of Christian apologetic in the second century Luke provided first-century prototypes: apologetic in relation to pagan religion (Christianity is true; paganism is false); apologetic in relation to Judaism (Christianity represents the fulfillment of true Judaism); apologetic in relation to the political authorities (Christianity is innocent of any offense against Roman law)." [Note: F. F. Bruce, "Paul’s Apologetic and the Purpose of Acts," Bulletin of the John Rylands University Library 89:2 (Spring 1987):389-90. See also pp. 390-93; and David Peterson, "The Motif of Fulfilment and Purpose of Luke-Acts," in The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, p. 104, who agreed that primarily Luke’s purpose was edification and secondarily apologetic.]
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)