Then Peter said them repent, and be baptized everyone of you and the name of Jesus Christ for the remission of sins….
Act_2:38
And Peter said to them, "Repent, -- Christian repentance means to change one's mind with a result that changes one's way of living and acting. G3340. This is in the imperative mood, thus a command. Peter preached this in accordance to Jesus' instruction Luk_24:47.
and be baptized every one of you -- The Greek word baptizo, G907, in modern versions is transliterated "baptize" and the meaning of the Greek word is left untranslated. The word "baptize" means to "immerse". An immersion; an overwhelming; a burial Rom_6:4. Peter preached this in accordance to Jesus' instruction. Mat_28:19; Mar_16:1.
Baptism puts one into a new relationship with the Lord, Gal_3:26-27; 2Co_5:17.
in the name of Jesus Christ -- ἐπὶ epi, Upon the name; in response to the command of Jesus; upon their confession of faith in Jesus Christ as the Son of God. Rom_10:10.
The practice of baptism under John the Baptist looked forward to the cross whereas Christian baptism looks back to it. Christian baptism is done "in the name" of Christ, by His authority and not John's.
for the forgiveness of your sins; -- "For" is εἰς, eis, and denotes the object of repentance and baptism, which is the remission of the sins. John's baptism in Mar_1:4 was for the same purpose. Christ's death and the shedding of his blood was for the same purpose. The passage in Mat_26:28 is a parallel grammatical construction.
and you shall receive the gift of the Holy Spirit. -- Is the gift the Holy Spirit himself Act_10:45 and Act_11:17, or a "gift" from the Holy Spirit 1Co_12:1 Rom_12:6; etc.
Some could maintain that the "gift" from God (the Holy Spirit) is Eternal Life, 1Jn_2:25; Joh_6:63.
"You shall receive" -- Is the "gift" for everyone receiving the "remission of sins" or is it directed to Peter's audience that day for as many as the apostles laid their hands on? Act_8:14-17; Act_8:18; Rom_1:11; 2Ti_1:6.
Study: The Gift of the Holy Spirit - Acts 2:38
The first three rules of Bible Study are said to be: 1) context; 2) context; 3) and context. In the context of Acts 2 we have the outpouring of the Holy Spirit on the Apostles which is accompanied with their ability to speak the languages of the people assembled in the temple (Act_2:4; Act_2:8). Later we see "many wonders and signs" done by the apostles (Act_2:43) also validating them as messengers of truth from God (Heb_2:3-4).
We must remember that Acts 2:28 was spoken to those present on the day of Pentecost. While the commands for repentance and baptism are seen in other examples of conversions and would apply to all believers, the offer of the gift of the Holy Spirit was limited to only those who had an apostle's hand laid on them (Act_8:14-17; Act_19:5-6; 2Ti_1:6). The particular "gifts" that were bestowed through the apostles are spoken of in 1Cor 12-14, etc.
To indicate how important it is to keep the "context" of a statement in place consider, Gen_6:14 to Noah; Joh_11:43-44 to Lazarus; and Mat_10:19 and Mar_13:11 to the apostles. Always consider the context and specifically to whom a statement, or promise, etc. is made.
2Co_1:21-22 2Co_5:5; Eph_1:13-14; Eph_3:17; Eph_4:30;
One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission.
So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received.
There are living today more than 200 million persons who have been baptized with water. With the great majority of them it was a case of involuntary baptism. Of the number of those who were baptized in infancy and have reached the age to render a decision, more than fifty per cent of them have approved the motive, the religious belief and act of the parent, guardian, priest, or preacher responsible for the religious ceremony or church ordinance, although they are by no means agreed as to the spiritual benefits derived therefrom. Certainly with none of them was it a case of the answer of a good conscience toward God. I Peter 3:21. The answer was by proxy.
The mode, formula and meaning of infant baptism vary with different church creeds and programs. In some cases the child is immersed to comply with the example of I Corinthians 10:1 to 13. In some cases the made is pouring. In most cases infant baptism is by sprinkling. With the Roman Catholics the ceremony by the priest is with water that has been blessed and is a water ceremony to remove original sin. With other denominations sprinkling is the seal of the New Covenant, taking the place of circumcision which was the seal of the Old Covenant. In such cases it is required that the parents of the infant be professing Christians. In other denominations the sprinkling is the manner in which. the parents dedicate the child to the Lord. Many teach that the child presented by believing parents, by the act of baptism, then and there becomes a Christian and a member of the Church of Christ. I heard a preacher of one of the leading socalled Protestant denominations say, “most of our people become Christians by accident, being presented for baptism in infancy.”
It has been argued by many that the Greek word “baptizo” means “immerse”, but this can not be verified by the Holy Scriptures. The word, in noun form, is used in Hebrews 9:10, translated “washings”. Israel’s ceremonial washings were sprinklings, pourings, as well as dippings.
From four Scriptures the immersionists reason that Scriptural baptism must have been by immersion. Mark 1:9 and 10. John 3:23, Acts 8:38 and 39, Romans 6:4. In defense, or support, of infant baptism, the following Scriptures concerning the baptism of households are used: Acts 11:14 and 10:18; Acts 16:15; Acts 16:31 to 33; I Corinthians 1:16; I Corinthians 7:14; I Corinthians 10:2 and 11.
Those who refute the teaching and practice of household baptism, including infants, quote Mark 16:16, “he that believeth and is baptized shall be saved.” Acts 8:12, “when they believed they were baptized, both men and women”. Acts 18:8, “many of the Corinthians hearing believed and were baptized.”
One of the leading authorities on the subject of baptism, although he teaches infant baptism by sprinkling, acknowledges in his printed message on the subject, that he cannot prove this doctrine by any clear statement in the Bible. His claim is that the practice is taught by implication or inference.
Others who teach water baptism for believers in the Body of Christ with any other significance need not ridicule this theologian’s “implication” or “inference” doctrine; for they employ precisely the same method, regardless of their interpretation as to the formula, mode and meaning of their water ceremony. It is all by implication or inference. As we look into the different interpretations of evangelical Christians who teach and practice water baptism, we must conclude that if any one of them is the correct Scriptural interpretation, some of the others are unscriptural theories. If the watery grave is Scriptural, the sprinkling seal is absurd.
But remember, hundreds of thousands of real Christians have believed each and every one of the following interpretations:
1. The seal of the New Covenant as circumcision was of the Old Covenant.
2. Baptismal regeneration, or unto repentance for the remission of sins for the reception of the Holy Spirit.
3. An outward symbol of an inward work of grace.
4. A witness of the believer’s salvation to the world.
5. A door of entrance into the Church.
6. A watery burial to acknowledge identification with Christ in death, burial and resurrection.
Five out of the six interpretations must be supported by implication or inference and by the creeds and practices of certain denominations which were organized centuries after the death of the apostles of Christ.
There is not one verse to prove that water baptism was received by the believer as a witness to the world that he had become a member of the Body of Christ.
The interpretation of water baptism unto repentance for the remission of sins, is supported by Matthew 3:11; Mark 1:8; Luke 3:3; Mark 16:16; Acts 2:38; Acts 8:12 to 16; Acts 19:3 to 7. This baptism began with the ministry of John the Baptist: Hear his own words: John 1:31:
“AND I KNEW HIM NOT: BUT THAT HE SHOULD BE MADE MANIFEST TO ISRAEL, THEREFORE AM I COME BAPTIZING WITH WATER.”
A SIMPLE MESSAGE ON BAPTISM Judging from the present-day controversy about water baptism it would seem that it is not possible to write a simple message on the subject. Most assuredly it requires more than a superficial study of the Scriptures to produce a strong conviction in the matter, based upo
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