Commentary on the Acts of the Apostles John Calvin
John Calvin them, and also that he may teach them humility, by putting them in mind of their ignorance, that he may make them more attentive after that they have shaken off drowsiness; that he may make them more fervent in prayer; that he may prick them forward to love the truth more dearly; that he may set forth the excellence of his heavenly wisdom, which is otherwise not so esteemed as it ought. But howsoever the faithful do not attain unto the mark of perfect knowledge, yet they shall always perceive that their labor is not in vain, so that they stop not the way before themselves with proud loathsomeness. 562 Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip 563 into us the fear of God and faith.
35. Philip, opening his mouth. To open the mouth is taken in Scripture for, to begin a long speech concerning some grave and weighty matter. Therefore Luke's meaning is, that Philip began to intreat [discourse] of Christ, as it were, with full mouth. He saith that he began with this prophecy, because there is no one which depainteth out Christ more lively; 564 and it was then brought 565 to his hand. Therefore, after that Philip had showed, by the prophet's words, after what sort Christ should come, and what was to be hoped for at his hands, he conferred the thing itself afterward, that the eunuch might know that that Christ which was promised was already revealed and given, and that he might understand his power. Where we translate it, that he preached Christ, Luke saith that he preached the gospel. The sense is, that he taught that of Christ which he uttered in his gospel himself, and commanded to be taught; whereby we gather, that when Christ is known, we have the sum of the gospel.
Acts 8:36-40
Acts 8:36-40
36. And as they went on the way, they came to a water. And the eunuch said, Lo, here is water, what letteth me to be baptized? 37. And Philip said, If thou believest with all thy heart, thou mayest. He answering, said, I believe that Jesus Christ is the Son of God. 38. Then he commanded the chariot to be stayed, and they went both down into the water; to wit, Philip and the eunuch, and he baptized him. 39. And when they were come out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more. Therefore, he went on in his way rejoicing. 40. But Philip was found at Azotus; and, going on his journey, he preached the gospel to all cities, until he came to Cesarea.
36. What letteth me? The eunuch's baptism ensueth now, whence we
562"Superbo fastidio," by proud disdain, fastidiousness. 563"Instillat," instil. 564"Clarius," more clearly. 565"Commode," conveniently, omitted.
Commentary on Acts gather how greatly he profited in a small time, seeing he offereth himself willingly to give Christ his name. For it must needs be that faith was after a sort ripe in his heart, seeing that he brake out into external profession with such desire. I like not that which Chrysostom noteth, that he was kept back with modesty from requiring baptism plainly; for that interrogation hath greater vehemency than if he should simply have said to Philip, I will have thee to baptize me. But we see that Christ was preached to him in such sort, that he knew that baptism was a sign of new life in him, and that therefore he would not neglect the same, because it was added to the word, and such an addition as was inseparable. Therefore, as he embraced that willingly which he heard concerning Christ, so now he breaketh out with a godly zeal into the external confession of faith; neither doth he think it sufficient for him to believe inwardly before God, unless he testifieth before men that he is a Christian. There might many things have come into his mind, which might have kept him back from being baptized, lest that he should lay himself open to the hatred and rebukes both of the queen, and also of the whole nation. But he denieth that any of these things doth hinder him from desiring to be numbered amongst the disciples of Christ. If being instructed but a few hours he came to this point, how filthy is the sluggishness of those men who suppress the faith which they have conceived, having been taught five, ten, or twenty years?
If thou believest with all thy heart. Whereas the eunuch is not admitted to baptism, until he have made confession of his faith, we must fetch a general rule hence, That those ought [not] to be received into the Church, who were estranged from the same before, until they have testified that they believe in Christ. For baptism is, as it were, an appurtenance of faith, and therefore it is later in order. Secondly, if it be given without faith whose seal it is, it is both a wicked and also too gross a profaning. But frantic fellows do both unskillfully and also wickedly impugn baptizing of infants under color hereof. Why was it meet that faith should go before baptism in the eunuch? To wit, because seeing that Christ marketh those alone which are of the household of the Church with this note and mark, they must be ingrafted unto the Church who are to be baptized. And as it is certain that those who are grown up are ingrafted by faith, so I say that the children of the godly are born the children of the Church, and that they are accounted members of Christ from the womb, because God adopteth us upon this condition, that he may be also the Father of our seed. Therefore, though faith be requisite in those which are grown up, yet this is untruly translated unto infants whose estate is far unlike. But certain great men have abused this place, when as they would prove that faith hath no confirmation by baptism. For they reasoned thus, The eunuch is commanded to bring perfect faith unto baptism, therefore there could nothing be added. But the Scripture taketh the whole heart oftentimes for a sincere and unfeigned heart, whose opposite is a double heart. So that there is no cause why we should imagine that