“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” (Acts 2:38). [1]
The apostle Peter gave this call to those who heard the proclamation of the good news concerning the death, resurrection, and ascension of Christ Jesus of Nazareth, they were “cut to the heart” and cried out “Brothers, what shall we do?” (Acts 2:37). The repentant would then receive water baptism and the gift of the Holy Spirit.
The remainder of this post will further expound upon Peter’s instruction to repent, be baptized, and receive the gift of the Holy Spirit.
Repentance: A change in mind and attitude is the basic idea of repentance. The positive response to the good news of Jesus Christ involves turning from sin and following Him. The repentant follow Him and become His disciples.
Those who were either directly or indirectly involved in the crucifixion of Jesus were among the audience who Peter preached in Acts 2. The apostle even made overt references to the offense: “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” but “God raised him up, loosing the pangs of death, because it was not possible for him to be held by it” and “made him both Lord and Christ, this Jesus whom you crucified” (Acts 2: 23-24, 36, emphasis added).
Luke’s gospel indicates that despite Jesus’ ministry of healing the sick, casting out demons, and teaching with divine authority, Jerusalem’s religious leaders and crowds demanded his death. At the trial before Pilate, the anti-Jesus protesters shouted out “Crucify Him!” (Lk. 23:21). The Roman governor yielded, the Lord was crucified, darkness covered the land, and He died committing His spirit to the Father. But then a Roman centurion confessed, “Certainly this man was innocent!” (Lk. 23:47), and “all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts” (Lk. 23:48).
The crowds had committed a great offense against their Messiah and Son of God. But Peter compassionately calls them to turn from their rebellion against God and come alongside Jesus in the receiving of baptism and the gift of the Holy Spirit.
Baptism: Jesus of Nazareth received water baptism from John the Baptist, which confirmed His identity as Christ (Messiah) and the Son of God, but also marked the inauguration of His public ministry (Luke 3:21–23).[2] Jesus’ baptism sets the example for His followers. The practice of administering water baptism to new converts continued a practice already established during the Lord’s earthly ministry (John 4:1–3).
Those who positively responded to Peter’s gospel proclamation were to be baptized “in the name of Jesus Christ.” The expression “in the name” speaks to the authority vested upon the one named. Those who received baptism were professing their faith in the Lord Jesus Christ. But the expression to be baptized in the name of Jesus Christ “does not denote a formula said over the person being baptized, but rather indicates the confession of faith of the person receiving baptism.”[3]
Now the Gospel of Matthew indicates Jesus Christ instructed the disciples to baptize “in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). Baptism is grounded in the authority of the supreme Triune God of the universe. But there is no contradiction between Jesus’ baptismal formula and Peter. Rather, the apostle is only stressing “the unique function and place Jesus has in regard to baptism and the remission of sins”[4] Still it is wrongheaded to suppose Jesus is the Father and the Holy Spirit, as intimated in the modalism doctrinal error. Instead, the Scriptures inform us the one God is revealed as Father, Son, and Holy Spirit—one in essence, three in person. The Father sends the Son; the Son redeems; the Spirit applies that redemption to repentant believers. Baptism, as Jesus commanded, is carried out in the one divine name shared by Father, Son, and Spirit.[5]
Baptism was, likewise, administered “for the forgiveness of sin.” Not that water baptism is administered for the forgiveness of sin, nor that the purpose of water baptism is forgiveness of sin; rather, the forgiveness of sin is the cause of the administering of baptism, and that “they were immersed in water for purification ‘on the basis of the forgiveness of sins’ which they had received from Jesus.”[6]
Gift of the Holy Spirit: Those who repented to Christ received water baptism and the gift of the Holy Spirit. [7]
John the Baptist foretold that the coming Christ would baptize not merely with water, but with the Holy Spirit (Lk. 3:16). After his resurrection, Jesus reaffirmed this promise, telling his disciples, “John baptized with water, but you will be baptized with the Holy Spirit not many days from now” (Acts 1:5). Following Christ’s ascension, this promise was fulfilled on the day of Pentecost, when the Holy Spirit was poured out upon the disciples. Peter later explained that this dramatic outpouring of the Spirit brought to realization word spoken by prophet Joel, who foretold a time when God would pour out his Spirit on all flesh (Acts 2:16–21; Joel 2:28–32).
This gift of the Holy Spirit is not reserved for only select individuals within the community of Christ; rather, Peter declares it to be the promise for everyone whom God calls to himself—for parents and their children, and for those who are “far off.” The phrase “far off” reaches across both time and space. It affirms that God’s promise extends through successive generations until the end of the age and that it reaches beyond Israel to people from every nation, tribe, race, and language, wherever they dwell upon the earth.[8] The outpouring of the Spirit at Pentecost, therefore, is not a moment confined to one place or era, but the enduring mark of God’s saving work among all whom he calls.
The response was astonishing. About three thousand people received Peter’s message and were baptized that day. The same crowd that once cried “Crucify him” now bowed to Christ as Lord. It is comforting to know that despite the distance we have wandered off from Eden, no matter how violently we have raged against God, that God still sends His evangelists to share the good news about Jesus Christ, and those who turn are saved. They are welcomed back home through baptism, and they are gifted the Holy Spirit.
Acts 2:37–41 offers a clear picture of early Christian faith and practice. The gospel is proclaimed. Hearts are pierced. Repentance follows. Faith is confessed in baptism. The Spirit is given. From its very beginning, the church was formed not by moral improvement or religious enthusiasm, but by repentance and faith in the crucified and risen Jesus.
— WGN
Notes:
[1] All Scripture cited from The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), unless noted.
[2] See post “What Does the Baptism of Jesus Reveal?” https://lovetruthblog.com/2022/09/26/what-does-the-baptism-of-jesus-reveal/
[3] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Ac 2:37–38.
[4] Simon J. Kistemaker and William Hendriksen, Exposition of the Acts of the Apostles, vol. 17, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 105.
[5] “Trinity” is a term used in reference to biblical teaching that God is one in essence (nature) revealed in three persons (subjects). The doctrine of the Trinity is based upon three theological planks derived from the Scriptures. First, there is one God (cf. Deut. 4:35, 39; 6:4; 32:39; Ps. 86:10; Isa. 43:10; 44:6, 8; 45:5, 18, 21, 22; John 17:3; 1 Cor. 8:4-6; Gal. 4:8; Eph. 4:6; 1 Tim. 2:5; Jas. 2:19). Second, God is revealed in three persons, namely the Father, the Son, and the Holy Spirit. For example, prayers are addressed to the Father in Heaven (Matt. 6:9; cf. 1 Cor. 8:6; Eph. 1:3; 1 Pet. 1:3). Every good and perfect gift from above comes from the Father of Lights (Jas. 1:17). Jesus Christ is, likewise, identified as God (Jn. 1:1-4, 14; Phil. 2:5-11; Col. 1:15-20; Heb. 1:1-4). He performed the works of God and received without objection the worship due to God alone (Matt. 14:28-32; Jn. 9:1-39). His divine identity is confirmed though His own death and resurrection (Matt. 12:40; 16:21; 17:22-23; Mk. 8:31; 9:31; 10:33-34; Lk. 9:22; 18:31-33; 24:1-53; Jn. 2:19-22). Who alone but God could predict His own death and resurrection? Scripture, moreover, teaches that the Holy Spirit is God — the Spirit is the Lord (2 Cor. 3:17-18). Peter tells us lying to the Spirit is tantamount to lying to God (Acts 51-11). Finally, the Father, Son, and Holy Spirit are distinct according to their relationships with one another. For example, the Father speaks of the Son (Matt. 3:17, 17:5; Mark 1:11; Luke 3:22, 9:35; 2 Pet. 2:16-18). The Son prays to the Father (Matt. 11:25; Luke 23:24; John 17). The Son submits to the Father (Matt. 26:39; Luke 22:42; John 5:30). The Son ascends to the Father, the Son asks the Father to send the Spirit, the Father sends the Spirit, and the Spirit brings to remembrance the teachings of the Son but also passes on other teachings from Christ to us (John 14:16-17, 26, 15:26, 16:7-15). The Father is neither the Son nor the Spirit. The Son is neither the Father nor the Spirit. The Spirit is neither the Father nor the Son. Thus, there is one God revealed in three persons, i.e., the Trinty.
[6] Eckhard J. Schnabel, Acts, Expanded Digital Edition, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2012), 165.
[7] Though baptism is not a prerequisite condition for receiving the gift of the Spirit.
[8] Simon J. Kistemaker and William Hendriksen, Exposition of the Acts of the Apostles, vol. 17, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 107.
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