ACTS 2:38
WHAT DOES ACTS 2:38 TEACH?
This brief study will set the scene
for the several articles on Acts 2:38 that follow.
Since some evangelicals question the role of baptism in conversion,
salvation, or regeneration we begin this series of studies by examining
Acts 2:38 in its context within the sermon preached by the Apostle Peter
on the day of Pentecost.
The Pentecost Sermon
Just before his ascension in Acts 1:9 Jesus had instructed his Apostles to
remain in Jerusalem until the power of the Holy Spirit came upon them.
Jesus had previously given his Apostles instructions to go into all the
world, preach the Gospel, and make disciples of all nations, baptizing and
teaching the new disciples to observe all the things he had taught the
Apostles (Mk 16:15, 16, Mat 28:18-20.
Then in his last instructions regarding the coming of the Holy Spirit on
the Apostles, he commissioned them to begin witnessing for him
(preaching the Gospel concerning Jesus' death and resurrection) in
Jerusalem, then to spread out into Judea, Samaria, and ultimately to the
end of the earth (that is to the Gentiles) with the Gospel (Acts 1:8).
The scene moves to the Day of Pentecost. The eleven Apostles now
become 12 again (the appointment of Matthias to take Judas' place) are
somewhere in Jerusalem (the exact location is not important to Luke's
narrative) when the Holy Spirit fell on them and they began speaking in
tongues. In spite of charismatic intentions, Luke explains in Acts
2:8 that the crowd heard the Apostles speaking in "their own
native language". The Greek actually
says "in their own native dialect".
Jewish men gathered from far distant regions (Parthians, Medes, Elamites,
Jews from Mesopotamia, from Judea, Cappadocia, Pontus,, Asia, Phrygia, and
Arabia) heard the Apostles speaking to them, telling in their own tongues
the mighty works of God, presumably the death and resurrection of Jesus.
It must have been an amazing and impressive scene!
Other Jews, not hearing the preaching in their own language accused
the Apostles of being drunk. Peter responded that this was not the
case, but what they were experiencing was a fulfillment of Joel 2:28 where
God through Joel had prophesied that in the last days he would pour out
his Spirit on all flesh. The prophesy of Joel's was well known and
one which many Jews looked forward to with keen anticipation for it spoke
to them of God restoring his kingdom to Israel.
Peter then continued by proclaiming that God had taken the one who they
had crucified, raised him from the dead (citing Psalm 16:8-11) and made
him both Lord and Christ. So impressive was Peter's sermon that many
of these serious and spiritually minded Jews (the fact that they had come
from such distant lands for the feast of Passover and Pentecost indicates
their commitment to their faith) believed Peter and were
"cut to their heart." they asked Peter
and the remaining Apostles what they should do.
Peter responded with the text that we are examining in this study
"Repent, and be baptized every one of you in the
name of Jesus Christ for the forgiveness of your sins; and you will
receive the gift of the Holy Spirit." Following additional
preaching Peter exhorted the group of believing Jews
"Save yourselves from this crooked generation." Then
"those who received his word were baptized...."
Comments on the Sermon and its Results
Several interesting and striking things arise from this event:
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1. |
Luke is
beginning his account of how the message of Jesus spread from
Jerusalem to the ends of the earth, including Rome where his
narrative closes with Paul, although apparently under house arrest,
preaching the message of the kingdom of God and of Jesus' death and
resurrection (Acts 28:23-31). |
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2. |
Luke
records that Jesus had
instructed the Apostles to wait in Jerusalem until the Holy Spirit
was poured out on them. When this happened in Jerusalem on the
Day of Pentecost the Apostles, empowered by the Holy spirit
began to speak to the crowd in their own native dialects. Peter
took advantage of the unusual circumstances of the occasion to preach the first Gospel sermon recorded in Acts or
Church History. The sermon focused on Jesus' death and
resurrection. |
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3. |
That Peter
preached the first sermon of the Christian age was in keeping with
Jesus' promise to him in Mat 16:16 that he, Peter, would be given
the keys of the kingdom, meaning that Peter would "open the door" to
the kingdom. |
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4. |
Peter's
message was that God had made Jesus whom the Jews had crucified both
Lord and Christ. |
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5 |
Serious
minded Jews heard Peter's message, believed it, and were
"cut to their heart"! In other
words, they believed that they had crucified
the Messiah! They now believed in
Jesus! |
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6. |
One would
assume from some evangelical views that these Jews were now saved
because they believed in Jesus! But
according to Peter and Luke this was not the case! Apparently Peter
did not think they were yet in a saved condition, for Luke
records that Peter
instructed them after they had believed to save themselves form their
crooked generation! They were
still lost, or else Peter was mistaken and wrong!
However, we believe that Peter, speaking under the guidance of the
Holy Spirit, was neither mistaken or wrong! |
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7. |
Peter's
first response to the believing Jews' question "Brethren what
shall we do?" is interesting! The tense of the verb "do" here
is an aorist subjunctive which implies "Brethren, what
should we do!" One
excellent commentator (Joseph Fitzmyer, Anchor Bible Commentary) has
translated this "What are we to do, Brothers?" This little
question indicates that they recognized that there was something
they needed to do in response to their believing that they had
crucified their Messiah. (The future tense shall is
related to the aorist subjunctive should, but the aorist
subjunctive is a little stronger than the future tense.) |
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8. |
Peter
continues in response to the Jews' question "Repent
and be baptized
every one of you
in the name of Jesus Christ for
the forgiveness of your sins; and
you shall receive the gift of the Holy Spirit..."
Peter's response is so interesting and significant that we have
highlighted each part of the response in red
and yellow for emphasis. We will
examine each part separately and then put it back together again to
understand what Peter was charging them. |
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9. |
"Repent"
is an aorist imperative verb implying
that something must be done! To
repent means to change ones lifestyle completely in response to a
change in mind. They had changed their mind and now believed
in Jesus. This change of mind must lead to a changed life.
(To simply change ones mind is a different word, metamelomai,
form the word used by Peter her, metanoeo.) Peter
intends that a complete change of life is necessary, not
simply a change of mind or regret. |
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10. |
"Be
baptized" is likewise an aorist
imperative verb, but it is in the passive voice which implies
that the person involved must
submit to being baptized.
The Greek word baptidzo means to immerse.
Baptism as practiced in the New Testament was by immersion in
water (see Acts 8:38, "And he [Phillip] commanded the chariot to
stop, and they both went down into the water, Philip and the
eunuch, and he baptized him. 39 And when they
came up out of the water...").
The reason the verb be baptized is in the passive voice is
that the baptized person does not baptize himself/herself, but is
submitting to being baptized by someone else.
Furthermore, Paul explains in Col 1:12 that when a person is
baptized, it is God who is doing the saving work, not the
individual being baptized!
Some have argued that since the verb repent is in the
plural and the verb be baptized is in the singular
they should be separated. This is simply not the case!
The reason be baptized is in the singular is because
the each one of you in the following clause demands the
singular verb and not the plural verb. (See the article on
this in the articles listed in the parent web page entitled CenterCE
Response to NT Restoration Foundation.) |
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11. |
"And"
The little coordinating conjunction and
is important! It coordinates, that is ties together,
the two verbs on either side of it, namely
repent and be baptized.
These two verbs must be connected in regard to
the result following, namely "the
forgiveness of sins." |
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12. |
"Every
one of you" simply means that Peter intended
every one of those believing Jews to
repent and be baptized! Repentance and baptism was not only
for those who thought it a good idea, but was for
every one of them! Who should
repent and be baptized? Every Jew
that believed in Jesus as their Lord and Messiah.
Repentance and baptism are not optional, but
mandatory for every one! |
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13. |
The
introduction of the expression in the name of
Jesus Christ is very significant! It does not simply
mean by the authority of Jesus.
Although it would include that thought, it is far deeper than merely
the authority of.
The Greek preposition translated in is
epi. Epi has a wide range of
meanings including in, upon, on, at, over.
When it is used with the locative,/instrumental/ dative noun,
especially in a formula type expression as is the case here
in Acts 2:38, it carries with it the meaning of "in connection
with, by the use of, upon, or even calling on.
We find a similar case in Rom 10:12-14 "For there is no distinction
between Jew and Greek; the same Lord is Lord of all and bestows his
riches upon all who call upon him.
13 For, 'every one who calls upon the
name of the Lord will be saved.'
14
But how are men to call upon
him in whom they have not believed? And how are they to
believe in him of whom they have never heard? And how are they to
hear without a preacher?" Here in Rom 10 Paul is making the
promise that those who believe on Jesus need
to call on him or his name. Those who call upon the
name of the Lord will be saved!
It is obvious in Rom 10 that
calling on the name of the Lord is
more than merely believing in him!
In Acts 22:16, Ananias says to Saul of Tarsus (Paul) "And now why do
you wait? Rise and be baptized, and wash away your sins,
calling on his name."
There are some scholars (G. E. Beasley-Murray and Robert H. Stein,
et al) who believe that calling on the name is
associated with the confession that is made at baptism that Jesus is
Lord and Messiah. We are inclined to agree with this.
However, we believe that both the confessing and the being baptized
are made or submitted to in connection with the
death and
resurrection of Jesus.
"The name" is an Hebraism (Hebrew
idiom) for the person with regard to
whom the name refers. In the name of Jesus, or upon the name
of Jesus, or in connection with the name of Jesus, has reference to
the person of Jesus,
all that he is and
stands for.
It focuses on Jesus' death and resurrection.
We believe that being baptized in the
name of Jesus, or calling on the
name of Jesus,
has reference to his death
and resurrection. We are baptized
with reference to his death and resurrection.
We believe in him with reference to his death
and resurrection.
What this does is shift the power of salvation
from our faith, repentance, confession, and baptism, and place the
power of salvation in the death and resurrection of Jesus.
So when Peter tells the Jews who have believed in the death
and resurrection of Jesus to repent and be baptized
in the name of Jesus Christ, he is
telling them to do this with reference to the
death and resurrection of Jesus in which the power of their
salvation lies. |
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14. |
Peter
instructs the Jews to "repent and be baptized in the name of Jesus
Christ for the forgiveness of sins".
The little preposition for (In Greek,
eis) gives the reason for the
repentance and baptism.
There are some evangelicals who would translate the Greek
preposition eis as because of
rather than for in Acts 2:38. No major English translation
does this! Every major English translation renders it as
either for or
unto!
Technically, the Greek preposition eis
when accompanied by a noun in the accusative
case (as in Acts 2:38 in which the noun forgiveness is in the
accusative case) simply limits or points in the direction
of the action of the verb. (See the study Acts 2:38 and the
Greek Preposition eis on the parent web page for this study
of Acts 2:38.)
In Acts 2:38 Peter is explaining the reason
for their repenting and being baptized, it is
for the forgiveness of sins! |
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15. |
The
forgiveness of your sins is based not
simply in their faith, repentance, and baptism,
but in the person of Jesus, that is,
his death and resurrection which was
for the forgiveness of sins. Forgiveness as mentioned above is
in the accusative case which limits or
indicates the direction of the verbal
action in the sentence. The verbal action in this case is
repent and be baptized. |
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16. |
Peter then
adds, "and you shall receive the gift
of the Holy Spirit." There are
questions in the mind of some as to whether of the holy Spirit
refers to a gift the Holy Spirit gives
(in which case of the Holy Spirit would
be a Subjective Genitive implying that the
Holy Spirit is the giver), or whether
of the Holy Spirit is in fact the gift given (in which case
of the Holy Spirit would be an
Objective Genitive - the difficulty is that the Subjective and
Objective Genitives look exactly the same!)
How do we sort this one out! By solid exegetical means.
We have to ask whether there are similar references in Acts to such
giving involving the Holy Spirit. Acts 5:31 provides us some
direction. Here Luke records Peter as saying, "And we are
witnesses to these things, and so is the Holy Spirit
whom God has given to those who obey him."
This seems to indicate that it is the Holy Spirit that God gives to
those who repent and are baptized in obedience to God's commands.
So, in the case of Acts 2:38, to what does the
gift of the Holy Spirit refer? We
believe that it refers to the fact that God gives his Holy Spirit to
those who repent and are baptized.
But what has this to do with repenting and being baptized?
Everything!
In 2 Cor 3:6 Paul explains that the "the written code kills, but
the Spirit gives life."
In God's scheme of redemption the Holy Spirit is the life giving
principle or power.
In John 3:3-5 Jesus explained to Nicodemus that unless one is
born anew of
water and the spirit one can neither see or enter the kingdom
of God. Some would separate the water and spirit here into two
actions, referring the water to physical birth
and the spirit to spiritual birth!
This is simply not grammatically possible, nor is it necessary.
Water refers to baptism and the spirit refers to the work of the
Holy Spirit in the new birth and baptism.
The Holy Spirit is the life giving power of
the new birth which takes place in the process of believing,
repenting, and being baptized.
In Titus 3:4-5 Paul repeats almost verbatim what Jesus had told
Nicodemus! "But when the goodness and loving kindness of God
our Savior appeared, 5 he saved us,
not because of deeds done by us in
righteousness, but in virtue of his own mercy,
by the washing of regeneration and renewal in
the Holy Spirit, 6 which he poured out upon us
richly through Jesus Christ our Savior..."
The words renewal and
regeneration are synonyms for
the new birth!
God our savior saved us not by our efforts but by his grace and
mercy.
This he did through the washing of renewal (our submission to
baptism) and the regeneration of the Holy Spirit (the work of the
Holy Spirit). Notice as well that Paul stresses that the Holy
Spirit is the gift that God gives us through Jesus our savior!
In other words, there can be no salvation, no
new birth, no regeneration if the Holy Spirit is not present and
active.
It is for this reason that Peter explains to the Jews on the
day of Pentecost that in their repenting and submission to baptism
the Holy Spirit is given to them by God to empower their salvation
and new birth.
This would not have been difficult for the Jews to understand for
they had been longing for centuries for God's Spirit to be poured
out on them in their redemption.
Notice Joel 2:28-32, "And it shall come to pass afterward, that
I will pour out my spirit on all flesh;
your sons and your daughters shall prophesy, your old men shall
dream dreams, and your young men shall see visions. 29
Even upon the menservants and maidservants in
those days, I will pour out my spirit.
30
"And I will give portents in the heavens and on the
earth, blood and fire and columns of smoke. 31 The sun
shall be turned to darkness, and the moon to blood, before the great
and terrible day of the Lord comes. 32
And it shall come to pass that
all who call upon the name of the Lord
shall be delivered; for in Mount Zion and in Jerusalem there
shall be those who escape, as the Lord has said, and among the
survivors shall be those whom the Lord calls. "
Again, in Acts 10:44-48, when Luke recounted the conversion of the
Gentiles, Cornelius and his household, he added "While Peter was
still saying this, the Holy Spirit fell on all
who heard the word. 45 And the believers from
among the circumcised who came with Peter were amazed, because
the gift of the Holy Spirit had been poured
out even on the Gentiles. 46 For they heard them
speaking in tongues and extolling God. Then Peter declared, 47
"Can any one forbid water for baptizing
these people who have received the Holy Spirit just as we have?"
48 And he commanded them to be
baptized in the name of Jesus Christ. Then they asked him to
remain for some days. " In Acts 11:15-18 Luke adds to the
discussion the reflection of Peter of this conversion, "As I began
to speak, the Holy Spirit fell on them just as
on us at the beginning. 16 And I remembered the
word of the Lord, how he said, ‘John baptized with water, but you
shall be baptized with the Holy Spirit.’ 17
If then God gave the same gift to them as he
gave to us when we believed in the Lord Jesus Christ, who was
I that I could withstand God?"
In this little narrative of the conversion and baptism of Cornelius
and his household we see the dynamic connection of believing,
repentance, baptism, and the giving of the Holy Spirit. The
circumstance are exactly parallel to the Day of Pentecost and the
conversion of the Jews.
There can be no forgiveness or new birth
unless faith, repentance, and baptism are dynamically connected to
calling on the name of Jesus (referring to his death and
resurrection) and the presence and life giving activity of the Holy
Sprit! |
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17. |
Notice
Luke's record of Peter's concluding words of exhortation to the Jews
gathered on the Day of Pentecost who had
believed they had crucified the Lord and Messiah.
Referring to Joel 2:28 which he had used at the beginning of his
sermon (Acts 2:16,17) Luke adds Peter 's words "For
the promise is to you and to your
children and to all that are far off, every one whom the Lord our
God calls to him." 40 And he testified with many other
words and exhorted them, saying, "Save
yourselves from this crooked generation." 41 So
those who received his word were baptized,
and there were added that day about three thousand souls.
The promise here refers to the promise
of the Holy Spirit who would be poured
out on all flesh referred to by Joel in
2:28, and to which Jesus had referred to in Acts 1:8.
Apparently Peter did not consider these Jews saved until they had
repented and been baptized, even though they obviously believed, for
he adds the exhortation , "Save yourselves
from this crooked generation."
As a result of Peter's exhortation, 3000
Jews who received Peter's words were baptized.
Why?
To be saved by the death and resurrection of
Jesus and the life giving power of the Holy Spirit! |
Conclusion to this Study on Acts 2:38
What does Acts 2:38 teach those who believe in Jesus and want to be saved?
Every one should repent
and be baptized for
the forgiveness of their sins?
This forgiveness of sins is empowered not by
their faith, repentance and baptism, but by calling
on the name of Jesus (believing, repenting, and being baptized with
reference to the death and resurrection of Jesus),
and the life giving power of the Holy Spirit.
The new birth from above takes place only by
the death and resurrection of Jesus and
the work of the Holy Spirit.
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