John Calvin Commentary Acts 1:5

"For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence." — Acts 1:5 (ASV)

Because John truly, Christ repeats this to his apostles from John’s own words. For some of them had heard from John’s mouth what 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 declares that they will indeed perceive that what he said is true.

Furthermore, this greatly serves to confirm the preceding sentence, for it is an argument drawn from the office of Christ. And it is as follows: John was sent to baptize with water; he fulfilled his function as befitted a servant of God. The Son of God is sent to baptize with the Holy Ghost; it remained, therefore, for him to do his duty.

Nor can it be otherwise than that he must do what his Father has commanded him to do, and for which he also came down to the earth. But it seems a very absurd thing to restrict that to the visible sending of the Holy Ghost, which was spoken universally of regeneration.

I answer that Christ did not then only baptize with the Holy Ghost when he sent him in the form of fiery tongues; for he had baptized his apostles before this, and he baptizes all the elect thus daily. But because the sending of the Holy Ghost in so glorious a manner was a token of the hidden grace with which he daily inspires his elect, he fitly applies to it the testimony of John.

And truly, this was as if it had been the common baptism of the Church. For besides the fact that the apostles did not receive the Spirit for themselves only, but for the use of all the faithful, the universal favor of Christ towards his Church was also declared when he poured out upon it the gifts of his Spirit in great abundance.

Although, therefore, he daily baptizes the elect of his Father, yet this was no hindrance to his showing forth this token to be remembered above all others, so that the apostles might know that they had only been initiated by John; and that not in vain, since their perfection was near at hand.

And what some most commonly gather from this passage is frivolous—namely, that the baptism of John and the baptism of Christ were different. For he is not disputing here about baptism, but only makes a comparison between the person of John and the person of Christ.

When John said that he baptized with water only, he was not defining the nature of his baptism, but who he himself was, lest he should claim for himself what was proper to Christ. Likewise, ministers in these days ought not to speak otherwise of themselves; they must acknowledge Christ as the author of all those things which they prefigure in the outward baptism, and leave nothing to themselves except only the outward administration.

For when these titles are attributed to baptism—namely, that it is the laver of regeneration (Titus 3:5), a washing away of sins, the fellowship of death and burying with Christ (Romans 6:4), and a grafting into the body of Christ—it is not declared what man, being the minister of the outward sign, does, but rather what Christ does, who alone gives force and efficacy to the signs. We must always hold firmly to this distinction, lest, while we honor man too much, we detract from Christ.

But here a question may be raised why he names John here rather than any other:

1. It is clear enough that John professed himself to be the minister of the outward sign, namely, of water, and that Christ was the author of the spiritual baptism.
2. Because it was fitting that John should decrease and Christ increase.
3. Because the apostles esteemed John so highly (John 3:30), it might have been that the glory of Christ could have been obscured thereby.

Therefore, Christ, so that he might reclaim them to himself, tells them that John only ministered to them the external baptism. Nevertheless, he also confirms them, lest they should doubt the promise. For they attributed very much to John, and therefore they were persuaded that the baptism they had received from him was not in vain. Now, if its truth and force must be looked for from Christ, then the apostles ought to hope that what John prefigured will surely be fulfilled.

So, in like manner, we must think that we are not baptized in vain with water by men, because Christ, who commanded this to be done, will fulfill his office and baptize us with the Spirit. So faith draws a consequence from the outward sign to the inward effect; yet it does not attribute any more than is fitting either to the sign or to its minister, because in the sign it only looks to the promise, which is Christ’s, and acknowledges him as the only author of grace.

Let us, therefore, adopt such a balanced approach that we in no way diminish Christ’s honor; and yet, nevertheless, let us hope for that fruit from our baptism which is noted in this passage. By assigning so short a time, our Savior makes them more joyful in their hope. From which it follows that that death was not to be lamented which so promptly brought with it such precious fruit.

And let us also note this: that this word ‘baptism’ is used improperly in this passage, so that the contrast may be complete. In the same way, Paul, in his Epistle to the Romans (Romans 3:26), after he has set down the law of works, so that the contrary may correspond, uses ‘the law of faith’ for faith itself.