2:37 The Holy Spirit used Peter's sermon to bring conviction, as Jesus had predicted (John 16:8-11). He convicted Peter's hearers of the truth of what he said and of their guilt in rejecting Jesus. Their question arose from this two-fold response.
Notice the full meaning of their question. These were Jews who had been waiting expectantly for the Messiah to appear. Peter had just explained convincingly that He had come, but the Jewish nation had rejected God's anointed King. Jesus had gone back to heaven. What would happen to the nation over which He was to rule? What were the Jews to do? Their question did not just reflect their personal dilemma but the fate of their nation. What should they do in view of this terrible situation nationally as well as personally?
2:38 Peter told them what to do. They needed to repent. Repentance involves a change of mind and heart first and secondarily a change of conduct. The Greek word translated repentance (metanoia) literally means a change of outlook (from metaand noeomeaning to reconsider). The Jews had formerly regarded Jesus as less than Messiah and had rejected him. Now they needed to accept Him and embrace Him. John the Baptist and Jesus had previously called for repentance in their audiences (Matt. 3:2; 4:17; et al.), and the apostles continued this emphasis (Acts 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20).
"The context of repentance which brings eternal life, and that which Peter preached on the day of Pentecost, is a change of mind about Jesus Christ. Whereas the people who heard him on that day formerly thought of Him as mere man, they were asked to accept Him as Lord (Deity) and Christ (promised Messiah). To do this would bring salvation."160
When people speak of repentance they may mean one of two different things. We use this English word in the sense of a conduct change (turning away from sinful practices). We also use it in the sense of a conceptual change (turning away from false ideas previously held). This has led to some confusion concerning what a person must do to obtain salvation.
"The Greek verb [metanoeo, translated "to repent"] means to change one's mind,' but in its Lucan usage it comes very close to the Hebrew verb for repent which literally means to turn or turn around' (sub). . . . A change of perspective, involving the total person's point of view, is called for by this term. In fact, John called for the Israelites to bring forth fruit worthy of repentance ([Luke] 3:8). This passage is significant for it separates repentance from what it produces, and also expresses a link between repentance and fruit. One leads to the other.
"In summary, Luke saw repentance as a change of perspective that transforms a person's thinking and approach to life."161
If a person just thinks of repentance as turning from sinful practices, repentance becomes a good work that a person does. This kind of repentance is not necessary for salvation for two reasons. First, this is not how the gospel preachers in the New Testament used the word, as one can see from the meaning of the Greek word metanoia(defined above). Second, other Scriptures make it clear that good works, including turning from sin, have no part in justification (e.g., Eph. 2:8-9). God does not save us because of what we do for Him but because of what He has done for us in Christ.162
Repentance by definition is not an act separate from trusting Christ. It is part of the process of believing.163When a person trusts Christ, he or she abandons his or her false notions about the Savior and embraces the truth. The truth is that Jesus Christ is God's provision for our eternal salvation. When we rest our confidence in Him and the sufficiency of His cross work for us, God gives us eternal life. This is not just giving mental ascent to facts that are true. Saving faith does that but also places confidence in Christ rather than in self for salvation.164
". . . it needs ever to be insisted on that the faith that justifies is not a mere intellectual process--not simply crediting certain historical facts or doctrinal statements; but it is a faith that springs from a divinely wrought conviction of sin which produces a repentance that is sincere and genuine."165
Peter called for individual repentance ("each of you,"Gr. second person plural). The Jews thought corporately about their responsibilities as God's chosen people, but Peter confronted them with their individual responsibility to believe in Jesus.
The New Testament uses the word baptism in two ways: Spirit baptism and water baptism. This raises the question of which type Peter was calling for here. In verse 38 "baptism"is probably water baptism, as most commentators point out. A few of them believe that Peter was referring to Spirit baptism in the sense of becoming identified with Christ.
"The baptism of the Spirit which it was our Lord's prerogative to bestow was, strictly speaking, something that took place once for all on the day of Pentecost when He poured forth the promise of the Father' on His disciples and thus constituted them the new people of God; baptism in water continued to be the external sign by which individuals who believed the gospel message, repented of their sins, and acknowledged Jesus as Lord, were publicly incorporated into the Spirit-baptized fellowship of the new people of God."166
This verse is a major proof text for those who believe that water baptism is essential for salvation.167Many people refer to this viewpoint as sacramental theology as contrasted with evangelical theology. It encounters its greatest problem with passages that make the forgiveness of sin, and salvation in general, dependent on nothing but trust in Christ (e.g., Acts 15:31; 10:43; 13:38; 26:18; Luke 24:47; John 3:16, 36; Rom. 4:1-17; 11:6; Gal. 3:8-9; Eph. 2:8-9).168Peter later promised forgiveness of sins on the basis of faith alone (5:31; 10:43; 13:38; 26:18).
". . . Christian [water] baptism was an expression of faith and commitment to Jesus as Lord."169
What is the relationship of repentance, water baptism, forgiveness, and the gift of the Spirit that this verse brings together? At least three explanations are possible if we rule out the idea that baptism results in the forgiveness of sins.170
1. One acceptable option is to take the Greek preposition translated "for"(eis) as "because of"or "on the basis of."This is not the usual meaning of the word. The usual meaning is "for"designating aim or purpose. However it clearly means "because of"in some passages (e.g., Matt. 3:11; 12:14; Mark 1:4). This explanation links forgiveness with baptizing. We could paraphrase this view as follows. "Repent and you will receive the gift of the Spirit. Be baptized because your sins are forgiven."171
2. Other interpreters emphasize the correspondence between the number (singular and plural) of the verbs and pronouns in the two parts of the sentence. "Repent"is plural as is "your,"and "be baptized"and "you"(in "each of you") are singular.
Repent (second person plural)
be baptized (third person singular)
each (third person singular) of you
for the forgiveness of your (second person plural) sins
According to this view Peter was saying, "You [all] repent for [the purpose of] the forgiveness of your sins, and you [all] will receive the Spirit."Then he added parenthetically, "And each of you [singular] be baptized [as a testimony to your faith]."This explanation links forgiveness with repentance.172
"Repentance demands the witness of baptism; forgiveness is followed by the gift of the Holy Spirit [i.e., Spirit baptism]."173
3. A third, less popular, view is that God withheld Spirit baptism from Palestinian converts to Christianity when the church was in its infancy. He did so until they had entered into communion with God by obeying His command to undergo baptism in water (Acts 2:38; 22:16). Their Christian experience unfolded in this sequence of events: regeneration, water baptism, forgiveness of sins, fellowship with God, Spirit baptism. These Palestinian converts were individuals who had exposure to but had rejected the ministries of both John the Baptist and Jesus. One advocate of this view felt that it accounts best for the instances of Spirit baptism in Acts 2:38; 8:12-17; 19:1-7; and 22:16. He took these occurrences as non-normative Christian experience unique in the early years of Christianity. Acts 10:43-48 reflects normative Christian experience where regeneration, forgiveness, and Spirit baptism take place simultaneously with water baptism following. By the time Paul wrote Romans this later sequence had become normative (Rom. 8:9; cf. 1 Cor. 12:13).174
Baptism in water was common in both Judaism and early Christianity. Converts to Judaism commonly baptized themselves in water publicly as a testimony to their conversion. The apostles evidently took for granted that the person who trusted in Christ would then submit to baptism in water.
". . . the idea of an unbaptized Christian is simply not entertained in [the] NT."175
"Since baptism signifies association with the message, group, or person involved in authorizing it [cf. 1 Cor. 10:1-2], baptism in the name of Jesus Christ meant for these people a severing of their ties with Judaism and an association with the messages of Jesus and His people. Baptism was the line of demarcation. Even today for a Jew it is not his profession of Christianity nor his attendance at Christian services nor his acceptance of the New Testament, but his submission to water baptism that definitely and finally excludes him from the Jewish community and marks him off as a Christian."176
The gift of the Holy Spirit was baptism with the Spirit. The Spirit is the gift. Peter connected reception of the Spirit with repentance. The Holy Spirit baptized those who repented immediately (11:15). Their Spirit baptism was not a later "second blessing."
Notice that Peter said nothing in this verse about acknowledging Jesus as Lord in the sense of surrendering completely to His lordship to receive eternal life. Those who contend that submission to the lordship of Christ is essential for salvation must admit that Peter did not make that a requirement here. This would have been the perfect opportunity for him to do so. Peter did not mention submission to the lordship of Christ because he did not believe it was essential for salvation. Admittedly he referred to Jesus as Lord in verse 36, but as I have explained, the context argues for "Lord"meaning God rather than master there.177
2:39 The "promise"is the gift of the Holy Spirit (1:5, 8; 2:33). Those "far off"probably include the Diaspora Jews and the Gentiles. Peter had already expressed his belief that Gentiles could be saved (v. 21; cf. Joel 2:32), a fact taught repeatedly in both the Old and the New Testament. Peter's later problem involving the salvation of Cornelius was not due to a conviction that Gentiles were unsaveable. It was a question of the manner by which they became Christians (i.e., not through Judaism, but directly without becoming Jews first). Note, too, Peter's firm belief in God's sovereignty (cf. v. 23). God takes the initiative in calling the elect to salvation, and then they repent (v. 38; cf. John 6:37; Rom. 8:28-30).
2:40 The Greek word translated "generation"(genea) sometimes has a wider scope than simply all the people living within the same generational period. It has a metaphorical meaning here as elsewhere (e.g., Matt. 17:17; Mark 9:19; 13:30; Luke 9:41; 16:8). It means "a race of men very like each other in endowments, pursuits, character; and especially in a bad sense a perverse race."178Here the reference seems to be to unbelieving Jews of all time but particularly those living during Peter's lifetime. "Generation"in this larger sense is virtually the same as "race."
Jesus had announced that the actual generation of Jews who had rejected Him would experience God's judgment on themselves and their nation (Matt. 21:41-44; 22:7; 23:34-24:2). In view of that prediction it seems that Peter may have had that impending judgment in mind when he issued this call to his hearers. Jesus' promised judgment fell in 70 A.D. when Titus invaded Jerusalem, destroyed the temple, and scattered the Jews.
"This exhortation shows that Peter viewed that generation under the physical, temporal judgment about which Christ had spoken so forcefully and clearly. What Jesus had warned them about earlier (Matt. 12:31-32) had come on them and was inescapable. . . .
"While judgment on the nation was inescapable, individuals could be delivered from it. Peter's answer was, Be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven,' that is, they were no longer to participate in the repeated sin of the nation in rejecting Christ. The confession of their faith in Christ and of their identification with him by baptism would demonstrate their separation from the nation. They would be put out of the synagogue and lose all identity in the nation. Thus, by this separation they would individually not undergo the judgment on that generation since they ceased to be a part of it. Baptism did not save them. Only their faith in the One in whose name they were being baptized could do that. But baptism did terminate their identity with the nation so that they could escape its judgment."179
2:41 Peter had called on his audience to repent and to be baptized (v. 38). Luke recorded the response of the believers. This reference, too, is probably to water baptism.
More people may have become Christians on this one day than did so during the whole earthly ministry of our Lord Jesus Christ (cf. John 14:12). Luke evidently meant that 3,000 were added to the 120 mentioned in 1:15 since he was describing the visible relationships of the believers.180
Some interpreters believe that this verse does not describe what took place immediately following the conclusion of Peter's sermon, however. Luke may have been summing up the results of Peter's preaching as a new point of departure in his narrative. He often used the Greek word translated "then"(men) in Acts to do this. Furthermore "day"(hemera) can refer to a longer time as well as to one 24-hour period. Here it could refer to the first period in the church's life.181
The period between the death of Christ and the destruction of Jerusalem in 70 A.D. was a transitional period. The tearing of the temple veil when Jesus died (Matt. 27:51) symbolized the termination of the old Mosaic order and the beginning of a new order. The new order began when Jesus Christ died. However it took nearly four decades for God's people to make the transition in their thinking and practice. The Book of Acts documents many of those transitions.
"The transition was extensive. Ethnically, there was a transition from dealing primarily with Jews to dealing with both Jew and Gentile without distinction. There was also a transition in the people with whom God was dealing, from Israel to the church. Likewise, there was a transition in the principle on which God was dealing with men, from Law to grace. There was a transition from the offer to Israel of an earthly Davidic kingdom to the offer to all men of salvation based on the death and resurrection of Jesus Christ. There was a transition from the prospect of Messiah's coming to the historical fact that the promised One had come. There was a transition from the promise that the Spirit would be given to the historical fact that the Spirit had come.
"Again, all these transitions were made positionally in the brief period of time from the death of Christ to the Day of Pentecost. Yet experientially these truths were understood and entered into only over a span of some four decades. The Book of Acts records the positional transition as well as the experiential transition in the development of the theocratic kingdom program."182
". . . the Book of the Acts is particularly valuable as giving to us the earliest models of several ordinances and institutions which have since become part of the life of the Christian Church. These first occasions should be studied as types and models of what all subsequent occasions should be.
"The first descent of the Spirit (chap. 2); the first Christian preaching (chap. 2); the first Christian Church (chap. 2); the first opposition to Christianity (chap. 4); the first persecution (chap. 4); the first prayer meeting (chap. 4); the first sin in the Church (chap. 5); the first Church problem (chap. 6); the first martyr (chap. 7); the first Church extension (chap. 8); the first personal dealing (chap. 8); the first Gentile Church (chap. 11); the first Church Council (chap. 11).
"The first missionary (chap. 13); the first missionary methods (chaps. 13, 14); the first Church contention (chap. 15); the first Church in Europe (chap. 16); the first address to Christian ministers (chap. 20)."183
". . . what Acts aims to do is to give us a series of typical exploits and adventures of the great heroic figures of the early Church."184
