The Book of Acts
Lesson Number 11
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE RESPONSE OF FAITH
“ 2:37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42 And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.” (Acts 2:37-42)
INTRODUCTION
After men have reviewed the Divine summation of Peter’s message, they may be tempted to speculate or philosophize about it. It is admittedly difficult to perceive any humanistic approach in it. It is clearly based upon the Scriptures, and focuses upon the Person and experience of “Jesus of Nazareth.” I have never heard or read of anyone who made an effort to systematize the message itself, or develop a pattern of preaching from it. Nor, indeed, would such an effort be in order. Honest and good hearts will be duly impressed by the result of Peter’s words – the effects that it produced in those who heard it. That will confirm that the Holy Spirit took the words of the apostle and worked with them, causing something to occur in the people that truly constituted an epoch.
The things that took place in this text are outside the perimeter of natural aptitude. What was perceived and spoken was influenced by the touch of Christ and the power of the Holy Spirit. No amount of natural ingenuity, effort, or wisdom could have produced such insight and speech. This is confirmation of a Divine work within men – both within the speaker and the hearers.
WHAT HAS BEEN SAID THUS FAR
Jesus prepared his disciples for the events that took place on the first Pentecost following His ascension back to heaven. I do not doubt that, when the Lord spoke them, His words lacked the clarity that was realized when the Spirit came upon the disciples, and they were filled with His mind and power.
What Jesus Said
➪ HE WOULD BE WITH THEM. “I am with you alway, even unto the end of the world. Amen” (Matt 28:20).
➪ THEY WOULD SPEAK WITH NEW TONGUES. “And these signs shall follow them that believe . . . they shall speak with new tongues . . .” (Mark 16:18).
➪ THEY WOULD PREACH AND WITNESS WITH POWER. “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:47-49).
➪ THE SPIRIT WOULD REMAIN WITH THEM. “And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever” (John 14:16).
➪ THE SPIRIT WOULD TEACH THEM AND STIR UP THEIR MEMORY. “But the Comforter . . . He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
➪ THE SPIRIT WOULD TESTIFY THROUGH THEM. “But when the Comforter is come. . . He shall testify of Me: and ye also shall bear witness . . . ” (John 15:26-27).
➪ THE SPIRIT WOULD GUIDE THEM INTO ALL TRUTH, SHOW THEM THINGS TO COME, AND GLORIFY CHRIST. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth . . . He will show you things to come. He shall glorify Me: for He shall receive of mine, and shall show it unto you . . . ” (John 16:13-15).
➪ THEY WOULD RECEIVE POWER AND BE WITNESSES. “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father . . . ye shall be baptized with the Holy Ghost not many days hence . . . But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me . . . ” (Acts 1:4-5,8).
➪ HE SPENT FORTY DAYS WITH THEM, TEACHING CONCERNING THE KINGDOM OF GOD. “To whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3).
The fact that these words were all veiled in mystery at the time they were spoken, is confirmed by the disciples’ words to Christ after He rose from the dead, and before He ascended into heaven. “When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). Their understanding was not yet illuminated.
The Experience of the Disciples
1. Thus far, the Spirit has come upon the disciples as the Lord had said. Attending signs confirmed this had happened (Lk 24:49; Acts 1:4) .
➪ There came a sound from heaven “as of a rushing mighty wind, and it filled all the house where they were sitting” (2:2).
➪ There “appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3).
➪ “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
2. All of the disciples had, in fact, become witnesses, testifying of the works of God (John 15:27; Acts 1:4,5,8).
➪ “ . . . we do hear them speak in our tongues the wonderful works of God” (Acts 2:11)
3. They spoke with “new tongues,” as Jesus had promised (Mk 16:18).
➪ “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
4. In confirmation of Christ’s promise, the Holy Spirit had led the speakers into all truth, showing them the things of Christ, and revealing things to come (John 16:13-15).
➪ Opened the prophecy of Joel. “But this is that which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved” (Acts 2:17-21).
➪ Declared God’s approval of Christ. “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know” (Acts 2:22).
➪ Accounted for Jesus being taken. “Him, being delivered by the determinate counsel and foreknowledge of God . . . ” (Acts 2:23a).
➪ Proclaimed what they did when Jesus was put into their hands. “, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23b).
➪ Proclaimed the resurrection of Christ, declaring the rationale behind it. “Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:24).
➪ Declared the fulfillment of Psalm 16:8-11. “For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved . . . ” (Acts 2:25-28)
➪ Declared the intent of David’s Psalm. “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He seeing this before spake of the resurrection of Christ...” (Acts 2:29-31).
➪ Provided insight concerning the nature of death and the state of the dead. “ . . . that his soul was not left in hell” [Haded}, “neither his flesh did see corruption” (Acts 2:31).
➪ Comprehended that David spoke of Christ’s resurrection when he spoke of someone being raised up to sit on his throne. “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ...” (Acts 2:30-31).
➪ Declared that Jesus had been exalted, and was presently at the right hand of God, fulfilling David’s Psalm. “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne . . . Therefore being by the right hand of God exalted . . .” (Acts 2:30,33).
➪ Affirmed Jesus had received the promised Spirit from God, and poured it out upon the people. “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33).
➪ Revealed that David could not have been speaking of himself. “For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand . . . ” (Acts 2:34-35).
➪ Declared Jesus would remain at God’s right hand until His enemies were made His footstool. “ . . . The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool” (Acts 2:35).
➪ Affirmed that God had made Jesus Lord, fulfilling the promise to seat one upon David’s throne. “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord . . .” (Acts 2:36).
➪ Announced that God had made Jesus Christ, fulfilling David’s promise to raise up “Christ” to sit on His throne. “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus . . . Christ” (Acts 2:36).
Brief Summation
We have witnessed a man speaking under the inspiration of the Holy Spirit – the Spirit who had been “poured forth” by Jesus. Peter spoke with lucidity, confidence, and power. He was able to reason, correlate Scripture, and maintain a clear focus on the Lord Jesus Christ. Although he had an abundance of personal experience with Jesus Himself, he founded his reasoning on the Word of God, confirming that God had done what He had promised in Scripture. He had no difficulty speaking of the Sovereignty of God and the responsibility of men in the same sentence (2:23).
Men could not have taught Peter to preach in this manner. He was speaking while enjoying “the communion of the Holy Spirit” NKJV (2 Cor 13:14). He was in possession of his sanctified faculties of reason and speech, and was able to speak pointedly about God, Christ, and the people standing before him.
It is quite clear that Peter’s message stands in sharp contrast to human methodologies. He was not motivated by an institutional spirit, the desire to straighten out the personal difficulties experienced by those in his audience, or the promotion of fleshly interests.
Further, the events were of such a nature that no one could satisfactorily account for them according to human wisdom. Some “mocked,” or made fun of the people, saying that the speakers were “full of new wine” (2:13). If someone filled with the Holy Spirit had not explained what was happening, the facts of the case would never have been known.
THE GENERATION TO WHOM PETER WAS SPEAKING
It will be helpful to identify the generation to whom Jesus had spoken – the very generation to whom Peter is now speaking. This will accent all the more the marvelous things that will occur. Here is how Jesus referred to this generation.
➪ “But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented” (Matt 11:16-17).
➪ “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here” (Matt 12:41).
➪ “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matt 12:42).
➪ “And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation” (Mark 8:12).
➪ “That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation” (Luke 11:50-51).
➪ “But first must he suffer many things, and be rejected of this generation” (Luke 17:25).
This was the generation in which “the builders” rejected the Stone which became the Head of the corner (Mk 12:10). It was one in which the Jewish leaders (the scribes and Pharisees) had “shut up the kingdom of heaven against men” (Matt 23:13). It was one in which the “lawyers” (experts in Moses’ law) “took away the key of knowledge” (Lk 11:52). Jesus said of the inhabitants of the chief city of this generation, “For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:43-44). And again He said, “Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Mat 23:39).
Throw into this revealed scenario the fact of the impotence of “the natural man” (1 Cor 2:14), the hostility of “the carnal mind” (Rom 8:7), and the depravity of worldly wisdom, and you have, what appears to be, an utterly hopeless situation.
Now, we will behold the power of the Gospel, and how it will work among those who “killed the prince of life” (Acts 3:15). To this point in our text, they have shown no remorse or sorrow about what they have done.
WHEN THEY HEARD THIS, SOMETHING HAPPENED
“ 2:37a Now when they heard this, they were pricked in their heart . . . ”
Spiritual powers are at work as Peter speaks. Do not think for a moment that “the old serpent” is not moving in and out among the people, exerting all of his deceptive powers. When the Lord Jesus sheathed His sword in Gethsemane, submitting to the powers of darkness because it was their hour, the people appeared effective in resisting His influence. However, on this day, Christ’s sword is no longer in its sheath, but is drawn, proceeding out of His mouth. The Holy Spirit is at work among the audience also, convicting men of sin, righteousness, and judgment – just as Jesus said He would (John 16:8-11).
WHEN THEY HEARD THIS
“Now when they heard this . . . ” Other versions read, “When the people heard this,” NIV “Now when these words came to their ears,” BBE “And having heard this,” DARBY and “hearing this,” NJB “Peter’s words.” NLT
These people were not moved God-ward but what they saw, but by what they heard. You could not have asked for any more impressive material for the eye-gate. People in a state of rational ecstacy, people speaking in the native languages of their hearers, and possibly even tongues of fire sitting upon the heads of the speakers. Yet, our text does not read, “when they saw this,” but rather “when they heard this.”
The Myth of Faith Superiority of Sight
You have probably heard someone say, “I would rather see a sermon than hear one.” Of course, that is said by those who have no understanding. The most precise visual that was ever presented to humanity was the Word that was “made flesh, and dwelt among us” (John 1:14). This was not a vague image, but “the express image” of the “Person” of God (Heb 1:3). Divine qualities dwelt corporally in Him, for “in Him dwelleth all the fulness of the Godhead bodily” (Col 1:19; 2:9). Yet, when men saw this walking sermon, men said, “He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him” (Isa 53:2). Is it possible for the eye to be privileged to see anyone more precise, more holy, more thorough, more like God? Was there anything about this Man that was inadequate, insufficient, or not to the point? Once, when certain of the country of the Gadarenes “saw Him,” they asked Him to “depart out of their coasts” (Matt 8:34). After being exposed to Him for over three years, the Jews followed their leaders and cried out, “crucify Him, crucify Him” (Lk 23:21).
What kind of commentary is that on the value of vision – seeing a sermon, as men would say? Does this shed any light on the “media-ministry” fad that is sweeping the country? Exactly what can these electronic marvels do that the incarnate Word could not do?
Faith Comes by Hearing
The truth of the matter is that “faith cometh by hearing,” not seeing. It does not come by working, but by “hearing.” It does not come by thinking, but by “hearing.” The message directed to the hearing is the Gospel itself, as expressly taught in the tenth chapter of Romans. Pointedly it is stated, “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?” (Rom 10:14-16). Peter was not preaching about secrets to a successful life in this world. He did not promise the people health and wealth, happy homes, and the right to have a lot of fun. That is not the kind of message that results in faith. It was not so in Peter’s day, and it is not so in our day either.
The very next verse reads, “So then faith cometh by hearing, and hearing by the word of God,” or “So faith comes from hearing, and hearing by the word of Christ” (Rom 10:17). That is, the message that is heard is the Gospel of Christ itself, and the hearing that appropriates that message comes by the word, or commandment, of Christ.
Faith is clearly said to come from God and Christ. “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ” (Eph 6:23). Thus we are said to have “obtained like precious faith” (2 Pet 1:1). It has therefore been “given” to us “to believe” (Phil 1:29). Believers are therefore said to have “believed through grace” (Acts 18:27).
What of Peter’s message? Was it Gospel? He preached of the death of Christ (2:24), His burial (2:15-31), and His resurrection (2:31-32). He also spoke of His exaltation and enthronement (2:33-36). Is that the kind of message the Holy Spirit can use? Will Jesus give grace to believe to those who hear a message like that? The text will speak for itself. Make no mistake about this, the response that follows was prompted by what the people heard – and “faith cometh by hearing.”
PRICKED IN THEIR HEARTS
“ . . .they were pricked in their heart . . . ” Other versions read, “they were cut to the heart,” NKJV “they were pierced to the heart,” NASB “their hearts were troubled,” BBE “they had compunction in their heart,” DOUAY “they were deeply upset,” GWN “they were agitated in their heart,” MRD “they were acutely distressed,” NET “pierced their hearts,” NLT “moved them deeply,” LIVING “they felt a sharp, cutting pain in their conscience,” IE “stung to the heart,” WEYMOUTH “they were stabbed to the heart,” WILLIAMS “they were stung (cut) to the heart,” AMPLIFIED and “they were cut to the quick.” PHILLIPS
We are told, “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12). Here is an example of this happening. Remember, many of these hearers were the same people who took Jesus, crucified, and killed Him (2:23). It takes hard and calloused hearts to do something like that! How can such steeled persons be reached? What can awaken their conscience and convict them of their unbelief and wrong doing? It is the truth preached by someone who has been illuminated!
The Holy Spirit used His “sword,” and drove Peter’s word down into their hearts, convicting them of sin, righteousness, and judgment. They saw their own miserable unbelief. They saw that Jesus was righteous, and that they had rejected and killed Him. They saw that Satan had been judged, and yet they had been his vassals when they rejected and denied “the Just One” (Acts 7:52).
A Message That Pricks the Heart
Peter delivered a word that caused the hearts of the people to be pricked, pierced, and stabbed into spiritual alertness. A message that promises well being in this world does not do such a work. What kind of piercing does a health and wealth gospel do? Will someone say it will convict the sinner of the sin of poverty and ill health? Is that what people are willing to say? How will such people handle the word of the Lord, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 2:5). And, how can such an inspired statement be true if Jesus came to remove poverty?
Being “cut to the heart” does not always result in a favorable reaction. Later, when Peter preached to another group, “they were cut to the heart and took counsel to slay him” (Acts 5:33). When Stephen preached powerfully to the Jewish council, “they were cut to the heart, and they gnashed on him with their teeth” (Acts 7:54). In both of these cases, the conscience of the people had been seared. The word used for “cut” is one meaning to exasperate, as though the heart was cut in two. There is no healing properties in that word, only destruction. Therefore, when they were “cut to the heart” they lashed out in rebellion against God’s Word. For hearts of this order, the Word of God pushes the person further and further away from God until he has no compunctions about killing the speaker – whether it be Jesus, Stephen, or one of the prophets. This oppressive effect of the Word is described in Scripture. “But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken” (Isa 28:13). Those who steel their heart against the Word of God have no guarantee that their condition will not consummate in eternal destruction.
In our text, the word for “pricked” means to cause deep pain, or sorrow and regret. In this case, instead of becoming obstinate and even violent, a solution to the grievous condition is earnestly sought. There is profound lamentation for what has been done, and a determination to do whatever is necessary to recover from it. If this seems like an impossible reaction, our text records how it was actually lived out in Peter’s listeners.
THEY SAID TO PETER AND THE REST OF THE APOSTLES
“ 37b . . . and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”
It appears that the people interrupted Peter’s message, unable to contain themselves any longer. His word, through the power of the Holy Spirit, had penetrated to their inmost being, and they saw what they had done to Jesus from an entirely new point of view. They could not keep quiet, social conventions notwithstanding.
Right here we are given to see an aspect of the Kingdom of God that is rare in our time. When men see the truth – really see it – they will do anything they can to obtain it. This is precisely the point of Jesus’ words concerning the radical change in people’s approach to God following John the Baptist. “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Mat 11:12). Other versions read, “forceful men lay hold of it,” NIV “the violent are taking it by storm,” NJB “ardent multitudes have been crowding toward,” LIVING and “violent men seize it by force [as a precious prize—a ishare in the heavenly kingdom is sought with most ardent zeal and intense exertion].” AMPLIFIED
Luke’s record of this saying confirms that men were eagerly coming into the Kingdom, refusing to be denied. “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16). That is, those who desire the Kingdom extend themselves to enter into it, sparing no effort. Other versions read, “everyone is forcing his way into it,” NIV “and everyone is eager to get in,” NLT “eager multitudes are pressing in,” LIVING and “everyone is trying hard to get into.” IE The attitude of the people is emphasized. Since John the Baptist, something was being preached that solicited the intense interest of the people. They concluded that this was something to be possessed, and they made every effort to do so.
This reaction agrees with the words of Jesus concerning entering the way that leads to life. “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are” (Luke 13:24-25). Other versions read, “Make every effort to enter,” NIV “Do your best to go in,” BBE “Strive with earnestness,” DARBY “Try hard [tol enter,” GWN “exert every effort,” NET “Try your hardest,” NJB “work hard to,” NLT “Strain every nerve to force yourself through,” WEYMOUTH “Keep on struggling to,” ISV and “You must struggle on to get in through.” WILLIAMS
It is, therefore, clear from Jesus’ words that this is the manner of the Kingdom. If the people do not quench the Spirit, this is what He will lead them to do. If they in any way comprehend what is declared by the Gospel, this is what they will do.
Now, behold in our text the fulfillment of this very thing – men striving to enter, and seizing the Kingdom as a prize to be grasped.
TO PETER AND THE REST
“ . . . and said unto Peter and to the rest of the apostles . . .” Other versions read, “to Peter and the other apostles,” NIV “and they said to Simon and to the rest of the legates,” MRD “They asked Peter and the other apostles,” IE “ and they said to Peter and the rest of the apostles (special messengers),” AMPLIFIED and “they cried to Peter and the other apostles.” PHILLIPS
The fact that the question is addressed to “Peter and to the rest of the apostles” confirms they were standing together as a group – in the ”unity of the faith” and “the unity of the Spirit” (Eph 4:3,13). The text does not indicate that all of the apostles were speaking. Peter “stood up with the eleven,” but there is no evidence that they were also speaking, as though different groups were being addressed. Whatever the circumstances, it was apparent that these men were all in one accord, and there were no divisions among them.
The view one entertains of men of God is vastly different when their hearts have been “pricked.” Before they had referred to these men as “Galileans” (2:7). Now they refer to them as “Men and brethren.” What a difference conviction makes! Once some of them “mocked,” saying the speakers were “full of new wine” (2:13). Now, however, their hearts have been pierced, and they speak with respect and recognition.
WHAT SHALL WE DO?
“Men and brethren, what shall we do?” Other versions read, “Brothers, what should we do?” NIV “what are we to do?” BBE and “Men and fellow-Jews, what shall we do now?” PHILLIPS
This is how those who are convicted by the Holy Spirit speak. They want to know what they are to do, and they are urgent in their quest for this information. They do not assume they know what to do, they are asking for enlightenment on the subject. Peter has not told them in advance what they are to do, even though that has become a common practice within the Christian community. It is as though people think outlining the duties of men is a proper constraining influence. There is no need to enter into a debate about this matter. I will simply observe that Peter had not told them what was required, and therefore the people asked.
When Saul of Tarsus confronted the exalted Christ, he asked, “Lord, what wilt Thou have me to do” (Acts 9:6). When Peter went to the house of Cornelius, he was met with these words: “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (Acts 10:33). After an earthquake had opened the doors of a prison in Philippi, loosing every man’s bonds, the jailer burst forth and said to Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30).
It is not my intention to outline a procedural approach to Christ. My point is that those who have genuinely been impacted by the Gospel will not be content to remain ignorant. If they are convicted of sin, they will want to know how to rid themselves of it right away. Once they are convinced that Christ is, in fact, greater than themselves, they will be compelled to seek a means of reconciliation, and then adjust their lives to please only Him. Until this awareness bursts upon the soul, men only play at religion. They will not throw themselves into something that has not captured their interest. They will not seek to enter the Kingdom if they have attached no ascendant value to it. When men are not valiant for the truth, we do not need to wonder why. They simply have not yet been convinced of the truth, for once the truth is KNOW, it frees the individual from bondage to Satan, sin, and self (John 8:32,36). It is no marvel, therefore, that these men spoke out in earnest inquiry, not waiting for a further word, but interrupting Peter.
REPENT!
“ 38a Then Peter said unto them, Repent . . . ”
Prior to this, the last recorded words of Peter are, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). Now, he must quickly move from declaring the Gospel to instructing sinners what to do. The Spirit will enlighten him in this area just as surely as He did in that of proclamation. He will be able to perceive the condition of the people, recall the words of the Lord Jesus, discern the proclamations of the holy Prophets, and correlate it all into a spiritually rational response.
THEN PETER SAID UNTO THEM
“Then Peter said unto them . . .” Other versions reads, “Peter replied,” NIV and “Peter answered them.” GWN
Peter had been given “the keys of the kingdom of God” (Matt 16:19), and he opened the door of salvation to the “Jew first, and also to the Greek” (Rom 1:16). He will now bring salvation within the reach of the people. If you wonder concerning the largeness of salvation, Peter is addressing the very people who took Jesus, crucified Him, and killed Him (Acts 2:23). These are people who had refused to come to the light (John 3:19), rejected the Lord (Lk 17:25), and had demanded that He be put to death (Lk 23:21). What word of instruction will Peter deliver to such a people?
Peter was one of the apostles, but he not over them. He was not superior to them, but one with them. This appears to have been apparent to the listeners, for they addressed “Peter and the rest of the apostles.” It was doubtless the unanimity in the message that led them to this conclusion. This does not necessarily imply that all of the apostles were speaking. However, it was abundantly evident that they were all of one accord.
REPENT!
“ . . . Repent . . . ” Other versions read, “Let your hearts be changed,” BBE “Do penance,” DOUAY “Amend your lives,” GENEVA “all of you must turn to God and change the way you think and act,” GWN “You must repent,” NJB “Each of you must repent of your sins, turn to God,” NLT “Reform,” YLT “Each of you must turn from your sins, return to God,” LIVING “Change your hearts,” IE and “Repent (change your views and purpose to accept the will of God in your inner selves instead of rejecting it).” AMPLIFIED
Peter’s reply is of special interest because it conflicts with the kind of answers given to inquiring sinners today. Can you imagine Peter saying, “If there is anyone here who wants to receive Jesus, raise your hand, and I will pray for you.” Or, “Bow your head and repeat this prayer after me. When you are finished, you will be a new creature.” Or, “If those who are interested will come forward, someone will take you to another room for counseling.” Or, “We require that you take a six week course that outlines what is involved in being saved. Please come forward and enroll if you are interested.” Or, “If you have received Jesus into your heart, please fill out one of the cards in front of you and pass it to one of the ushers. We will give you some materials on how to walk in newness of life.” Or . . .
If all of this seems foolish, it is because it is!
The word “repent” is a large one and is absolutely requisite to any profitable involvement with the Living God. This is a word that has to do with the heart, and is reflected in the conduct of the individual as well. It is not something that is to be talked about, but is to be done.
“Repent” comes from the Greek word Metanoh,sate (met-a-voas-at-a). Its lexical meaning is, “to change one’s mind . . . feel sorry that one has done this or that . . . conscious of their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon . . . heartily to amend with abhorrence of one’s past sins . . . conduct worthy of a heart changed and abhorring sin . . . to withdraw, or turn one’s soul from,” THAYER “predominately of a religious and ethical change in the way one thinks about acts,” FRIBERG “have a change of heart, turn from one’s sins, change one’s ways,” UBS “To change one’s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness,” LOUW-NIDA and “to change one’s mind or purpose.” LIDDELL-SCOTT
Repentance has to do with actual moral change – a change in thought, conduct, and manner of life. By that I mean the penitent person begins to think differently, speak and do differently, and live for a different reason. Such a person has turned around, leaving the broad road that leads to destruction, and getting on the narrow way that leads to life. This is an individual that is intent, and will allow nothing to dissuade him from his determination to amend his ways and come to God.
Repentance is not a philosophical subject, nor is it something about which men are to theorize. It is something that is to be done, and there are eternal penalties for not doing so.
Repentance is on the threshold of the Kingdom. It precedes one’s entrance into the Kingdom, and until it is accomplished, the wrath of God abides on the individual. As the “pillar and ground of the truth” (1 Tim 3:15), it is the responsibility of the church to keep this fact before the people. That is one of the reasons Jesus said that “repentance,” as well as “remission of sins” was to be “preached” (Lk 24:47). In my judgment the modern church has not done well in this matter.
The word “repent,” in all of its varied forms (repent, repented, repentance, repenting) is found forty-five times in Moses and the Prophets. Of those times, thirty-six refer to God Himself repenting (Gen 6:6,7; Ex 32:12,14; Num 23:19; Deut 32:36; Judges 2:18; 1 Sam 15:11,29,35; 2 Sam 24:16; 1 Chron 21:15; Psa 90:13; 106:45; 110:4; ; 135:14; Jer 4:28; 15:6; 18:8,10; 20:16; 26:3,13,19; 42:10; Ezek 24:14; Hos 11:8; 13:14; Joel 2:13,14; Amos 7:3,6; Jonah 3:9,10; 4:2; Zech 8:14). That leaves nine direct references to men repenting in all the Old Covenant writings (Ex 13:17; Judges 21:6,15; 1 Kgs 8:47; Job 42:6; Jer 8:6; 31:19; Ezek 14:6; 18:30).
By way of comparison repentance, in all of its varied forms, is mentioned sixty times in the New Covenant writings. Of those a single text refers to God Himself, where it is written “The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec” (Heb 7:21).
It ought to be evident that something of an epochal nature occurred after the writings of Moses and the Prophets. John the Baptist, who was “sent from God” (John 1:6), called upon men to “Repent” (Matt 3:2; Mk 1:15). Luke says he came “preaching the baptism of repentance for the remission of sins” (Lk 3:3). He insisted that those seeking to be baptized by him “bring forth fruits meet for repentance” (Matt 3:6; Lk 3:8).
When Jesus began preaching, He also preached that men ought to “Repent” (Matt 4:17). When He sent His disciples out to preach, “they went out, and preached that men should repent” (Mark 6:12). Jesus said He came to call “sinners to repentance” (Matt 9:13; Lk 5:32). However, it is written of “the cities wherein most of His mighty works were done . . . they repented not” (Matt 11:20). He told people, “except ye repent, ye shall all likewise perish” (Luke 13:3), and announced “there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10).
But with all of that, there are precious few direct references to people repenting in the Gospels. So far as the record is concerned such occasions were exceedingly rare prior to Christ’s enthronement at the right hand of God.
To tell someone to “Repent” is equivalent to telling an impotent man, “Take up thy bed and walk,” or a man with a withered hand, “Stretch forth thy hand” (Matt 9:6; 12:13). In their own strength, men cannot do such things, as even the prophets testified. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil” (Jer 13:23). It is true of the whole of humanity, just as surely as it was true of favored Israel: “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment” (Isa 1:5-6).
Yet, Peter delivers this word – and it is to be taken seriously. “REPENT!” He calls upon them to renounce what their response was to “Jesus of Nazareth,” a “man approved by God.” They must, as Jeremiah thundered, “thoroughly amend your ways and doings” (Jer 7:5). As Joel said, they were to “rend your heart, and not your garments, and turn unto the LORD your God” (Joel 2:13). As Isaiah said, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD” (Isa 55:7). That is what is involved in repentance, and it had to be done – while Peter was speaking to them!
The modern church, for the most part, has very little to say about repentance. That is because convenient ear-tickling doctrines have been invented by men that gloss the presence of sin. Iniquity is being explained as something that is possibly inherited, and is often referred to as a “generational curse.” It may even be defined as a sickness, addiction, a malady that is physiological, or in one’s genetic makeup, and disassociated from one’s will. To such people, repentance from sin would be like repenting of having cancer, or some other disease. They have been taught to view sin as a consequence of something outside of the human will and responsibility. All of this fits handily into a psychological emphasis that is fueled by human wisdom and driven by delusion.
Instead of repenting, we now have “Christian counselors” who can lead the people into a more productive life through special routines, procedures, disciplines and even special diets. If, for example, people have outbursts of anger, they can enroll in an “anger-management” course. Thus, they are conveniently led to ignore the Holy Spirit’s word on the matter, “put off . . . anger” (Col 3:8).
Behind the Scenes
The Spirit takes us behind the scenes, shedding light on this great work of repentance. He reveals that “the goodness of God leadeth thee to repentance” (Rom 2:4). That is, the fact that an opportunity to repent is given testifies to the goodness of God, who is “not willing that any should perish, but that all should come to repentance” (2 Pet 3:9). Therefore, the fact that men are commanded to repent is itself proof that God is good, and that repentance is therefore possible.
It is also revealed that being “made sorry after a godly manner” leads “to repentance” (2 Cor 7:9). That is, when the heart is made sorrowful over what has been done, a pathway has been opened up that leads to repentance. It is therefore stated that “godly sorrow worketh repentance to salvation not to be repented” (2 Cor 7:10). In other words, when “godly sorrow” leads one to repent, the individual will not regret repenting, but will rather realize benefits that will lead to gladness of heart and satisfaction.
When our text states that those hearing Peter’s words were “pricked in their hearts,” it is to be understood that they were experiencing “godly sorrow” that leads to repentance. Through the Spirit, Peter perceived this sorrow, and told them to “Repent.”
We are even told that God can give a person repentance – even of sin that has taken control of the individual. “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” (2 Tim 2:26). Later in the book of Acts, Peter will boldly announce that Jesus has been exalted to “give repentance to Israel” (Acts 5:31).
Thus, from one point of view, when Peter calls upon the people to repent, he is requiring the people to do something impossible to the flesh. It is like Jesus saying to a paralytic, “Rise up and walk” (Lk 5:23), or telling an impotent man, “Rise, take up thy bed and walk” (John 5:8). It is like Peter himself saying to a lame man who had to carried here and there, “rise up and walk” (Acts 3:6). Yet, if the people will believe his word, they will, in fact, be given the power to repent. Further, Divine power is always dispensed and realized in the domain of faith. That is precisely why Jesus said, “If thou canst believe, all things are possible to him that believeth” (Mark 9:23). Where men do not believe, they cannot repent. Their impenitence is confirmation that they have not believed on Christ. Thus they do not hold His word in high regard, nor are they willing to renounce their sins. However, it is still their duty to repent.
ALL OF YOU, BE BAPTIZED!
“ 38b . . . and be baptized every one of you in the name of Jesus Christ for the remission of sins . . .”
Being filled with the Spirit, Peter knows how to answer the inquiry of the people. He does not have a handy manual of church doctrine in his hand, but rather has the Word of God in his heart. Christ’s word is dwelling in him richly, and therefore truth comes out of his mouth.
What Peter will now say has become a subject of disputation among professed believers. Even though the Lord commands His people to be “of one mind” (Rom 15:6; 2 Cor 13:11; Phil 1:27; 2:2; 1 Pet 3:8), the professing church does not have “one mind” on this subject. Wherever men are at variance with this word, they are at enmity with Christ, profession notwithstanding. There is no division in Christ (1 Cor 1:13), and therefore it is not possible for Him to bless contradicting views, or use them to accomplish His will.
BE BAPTIZED, EVERY ONE OF YOU
“ . . . and be baptized every one of you . . . ”Other versions read, “and let every one of you be baptized,” NKJV “and let each one of you be baptized,” NASB “every one of you, and have baptism,” BBE “and be baptized, each of you,” CSB “and each of you must be baptized,” GWN “and every one of you must be baptized,” NJB “and each one of you must be immersed,” IE and “and, as an expression of it, let every one of you be baptized.” WILLIAMS
Peter does not say baptism is a consideration, or an option to be pondered. He does not tell the people, “Now that you are saved, you need to be baptized.” There is no doubt that He remembered the words of the Lord Jesus. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). Again, emphasizing what the Apostles themselves were to do, Jesus said, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19). With the emphasis placed on the benefits themselves, Luke records Jesus as saying, “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47).
Each of these statements is no doubt a summation of what Jesus said, providing insight, and a key perspective of His words.
Not Baptized in the Spirit
This is not, as some suppose, a reference to being baptized in the Holy Spirit – a baptism that Jesus Himself performs (Matt 3:11; Mk 1:8; Lk 3:16). That baptism is not represented as a commandment, or an obligation to be fulfilled by men. It is more of a result than an obligation.
The baptism of which Peter speaks is something men do, and it is associated with many facets of spiritual life. A list of some of associations follows – things tied to baptism.
1. Repentance (Acts 2:38).
2. The remission of sins (Acts 2:38).
3. The gift of the Holy Spirit (Acts 2:38).
4. Believing (Mark 16:16; Acts 8:12; 18:8).
5. Salvation, or being “saved” (Mark 16:16; 1 Peter 3:21).
6. Being buried with Christ (Rom 6:4; Col 2:12).
7. In baptism we were raised with Christ (Rom 6:4; Col 2:12).
8. Being identified with Christ's death (Rom 6:3).
9. Becoming dead to sin (Rom 6:2-3).
10. Becoming alive to God (Rom 6:3-11).
11. The circumcision of Christ, in which the whole body of sin is cut away (Col 2:11-12).
12. Faith in the operation, or working, of God (Col 2:12).
13. Coming into Christ (Gal 3:27).
14. Putting on Christ (Gal 3:27).
15. A commandment (Acts 10:48).
16. The confession of Christ (Acts 8:36-37).
17. Gladly receiving the Word of God (Acts 2:41).
18. Washing away our sins (Acts 22:16).
19. Coming into one body through the Spirit (1 Cor 12:13).
20. Something that is done “in the name of the Father, the Son, and the Holy Spirit” (Matt 28:19).
Our baptism is a point from which holy reasoning proceeds – reasoning that can bring unparalleled confidence to the heart. The sixth chapter of Romans is a case in point. Here the issue is not whether or not a person should be baptized. Rather, it is assumed that the professing “Christian” has been baptized. Observe how Paul reasons with believers concerning their deadness to sin, and the total unreasonableness of catering to sin.
➪ We were baptized into Christ’s death (6:3).
➪ We were buried with Him by baptism into death (6:4a).
➪ We were baptized into Christ’s death in order that we might be raised from the dead (6:4b).
➪ We were raised from the dead to walk in newness of life (6:4b).
➪ Those truly planted in the likeness of Christ’s death will, in fact, also be in the likeness of His resurrection (6:5).
➪ Our “old man” is crucified with Christ in order that “the body of sin,” or whole sinful nature, might be destroyed (6:6a.
➪ The “old man” was crucified in order that we might not “serve sin” (6:6b).
➪ The one who is “dead to sin” is freed from its dominating power (6:7).
➪ If we are really “dead with Christ ,” we will “also live with Him” (6:8).
➪ Once Christ was “raised from the dead,” He never again returned to that domain (6:9-10).
➪ Just that surely, those in Christ are to consider themselves to be “dead indeed unto sin, but alive unto God through Jesus Christ our Lord” – or by means of our union with Him (6:11).
➪ In view of our condition in Christ, we are not to allow sin to reign in our “mortal bodies,” that we should yield to its every whim (6:12).
➪ Neither are we to yield our various capacities of expression to sin (6:13a).
➪ Rather, we are to yield those capacities to God, as those who are “alive from the dead” (6:13b).
➪ Now that we are saved by grace, we are no longer “under the Law” (6:14).
➪ Grace does not allow us to live in sin (6:15).
➪ Rather than being ruled ruthlessly against our wills, we are ruled by that to which we subject ourselves – whether of “sin unto death, or of obedience unto righteousness” (6:16).
➪ Baptism is “the form of the doctrine,” and was “obeyed from the heart” by those in Christ (6:17). The “doctrine” is the death, burial, and resurrection of Christ, which is depicted in baptism (6:17).
➪ The freedom realized when we were baptized into Christ’s death, and raised up by the glory of the Father, caused us to become “servants of righteousness” (6:18).
➪ Just as surely as those who have been baptized were once servants of sin, just that surely they are now to yield their capacities “to righteousness unto holiness” (6:19).
➪ When those who have been baptized were the servants of sin, they had no righteousness. They had no approved fruit in the things of which they are now ashamed, which things always conclude in death (6:20-21).
➪ Now, being made from sin and become servants to God, they have their “fruit unto holiness, and the end everlasting life” (6:22).
➪ All of this experientially confirms that “the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (6:23).
SOME GENERAL OBSERVATIONS
If, as some allege, baptism has nothing to do with salvation, then the sixth chapter of Romans is nothing more than the spurious ranting of a madman. In order to justify the doctrine of salvation without baptism, one must take Jehudi’s “penknife,” and cut this chapter out of the Bible. As long as it is there, it stands as a condemnation of those who make baptism optional.
Although these things may appear unrelated to our text, I have taken the time to say them because they explain WHY Peter spoke as he did. In the context of that day, with murderers of Jesus standing before him, and being filled with the Holy Spirit, he spoke in perfect accord with “the mind of Christ.”
IN THE NAME OF JESUS CHRIST
“ . . . in the name of Jesus Christ . . . ” Other versions read, “in the name of Jesus the Messiah,” CSB and “by the authority of Jesus the Messiah.” IE
Whatever one may think of baptism, Peter now associates it with Jesus Christ – the Savior of the world and Mediator of the New Covenant. You cannot connect unessential and optional things to the King of kings and Lord of lords. That would allow for men to be selective in their obedience.
Here, the phrase “in the name of Jesus Christ” means “of that upon which any action, effect, condition, rests as a basis or support; properly, upon the ground of; and of that upon which anything is sustained or upheld.” THAYER That is, they were to be baptized upon the basis of Christ’s person and command. If there was no other reason for being baptized than the word He gave to disciples (Matt 28:19; Mark 16:16), that was reason enough to cast down any suggestion that men should refuse to be baptized, or even hesitate to do so.
It is interesting that we have no example in the book of Acts of any convicted sinner refusing to be baptized, or any preacher of the Gospel saying it was not necessary to do so.
FOR THE REMISSION OF SINS
“ . . . for the remission of sins . . .” Other versions read, “for the forgiveness of your sins,” NASB “so that your sins may be forgiven,” NRSV “unto the remission of your sins,” ASV “so that your sins will be forgiven,” GWN “to show you have received forgiveness for your sins,” NLT “to the remission of sins,” YLT “so that your sins may be forgiven,” IE “with a view to the remission of your sins,” WEYMOUTH “that you may have your sins forgiven,” WILLIAMS “to [or, for; or, because of] [the] forgiveness of sins,” ALT and “for the forgiveness of and release from your sins.” AMPLIFIED
Owing to flawed theology, some have taken it upon themselves to wrest this text. These are people who consider baptism to be unrelated to salvation, even though it is specifically associated with Christ’s death, burial, and resurrection, upon which salvation is founded. The New Living Translation (a true misnomer) reflects this confusion: “to show you have received forgiveness of your sins.” The Amplified Bible also suggests this as a possible meaning: “because of the forgiveness of sins” – although “because” can refer to intent.
This argument (whether baptism is because of remission already received, or in order to the receiving of remission) rages around a single Greek word – eivj (eis). This is a preposition that can be translated in a number of ways, all of which are determined by the context. These possible translations include “into” (into the city, Matt 26:18) “toward” (to heaven, Lk 9:16), “in” (in the house, Mk 10:10) “among” (among the thorns, Mk 4:17), “to” (gave them over to, Rom 1:26), “for” (for a catch, Lk 5:4), “so that” (that they might be saved, 2 Thess 2:10), and “because of” (in the name of, Matt 10:41).
In the latter case, Jesus speaks of receiving a prophet “in the name of a prophet,” or because he is a prophet; and receiving a righteous man “in the name of a righteous man,” or because he is a righteous man. Seizing upon this usage, some reason that Peter was admonishing the people to be baptized because they had already been forgiven, and not in order to obtain re mission. Let us consider the implications of such a position.
➪ In such a case, Peter would have announced remission before they had received it.
➪ The people would have received remission before they had gladly received the Word.
➪ Remission would have been announced upon the basis of repentance alone.
➪ Newness of life would have been experienced without being identified with Christ’s death, into which death we are “baptized” (Rom 6:3-4).
The meaning of the text is that baptism was the appointed means through which the remission of sins was appropriated. This perfectly agrees with the words of the Lord Jesus Himself. Let it be clear, our doctrine must rest upon Divine utterance, not varied linguistic meanings. Here is what the Head of the church said. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16).
There are three activities to be considered. Two are done by men, and one is done by God: (1) Believe, (2) Baptized), and (3) Saved. The sequence in which Jesus used these words is beyond question, whether they are considered in Greek or in English. Theologically, men have viewed the appropriation of salvation in at least three different ways – as least as it touches upon this text.
➪ Believe, be baptized, be saved.
➪ Believe, be saved, then be baptized.
➪ Saved by Divine appointment, then believe, and after that be baptized.
There really is no question about this among honest souls. Jesus has spoken plainly, and, as His representative, Peter could not possibly have spoken in contradiction of the One in whose name he was preaching.
I am sure that none of the listeners would have disputed with Peter about whether or not they had to be baptized. After all, this was the only thing they could do perfectly, and it was perfectly doable. Being baptized is one of the very few things men can do with near-perfection. In view of this, it is a marvel that men have chosen to be so contentious about this ordinance, squabbling over its necessity as though it was vague, ambiguous, or not necessary. Men ought to rejoice to submit to be baptized – to have the opportunity to participate in an ordinance to which such marvelous and plenteous benefits are attached.
Keep in mind the magnitude of the sins of which this particular multitude was guilty: taking Jesus, crucifying Him, and killing Him by means of “wicked hands” (2:33). Now Peter announces a salvation so grand and so extensive that even these people can be forgiven! But Peter now provides further incentive to obey.
YOU WILL RECEIVE THE GIFT
“ 38c . . . and ye shall receive the gift of the Holy Ghost.” It is at this point that Peter separates baptism into Christ from John’s baptism. The re mission of sins is not the unique thing about this baptism, even though extensive arguments have arisen over that matter. John’s baptism was also in order to the remission of sins. As it is written, “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins” (Mark 1:4). And again it is said of John, “And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins” (Luke 3:3). You may recall that those who did not submit to John’s baptism are said to have rejected the counsel of God. “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:29-30). Who is the person willing to affirm that baptism into Christ has less importance than John’s baptism? In fact, we do have a record of “certain disciples” who had been baptized “unto John’s baptism.” When it was determined that they had not been baptized into Christ, and consequently had not received the Holy Spirit, “they were baptized in the name of the Lord Jesus” (Acts 19:1-5). This confirms that baptism into Christ supercedes and now even invalidates John’s baptism. This verse will lead us to that inevitable conclusion.
YE SHALL RECEIVE