Acts 2:38

Act_2:38

Then Peter said, Repent, and be baptized every one of you in the name of the Lord Jesus.

Peters direction

In getting the exact meaning of Peters directions to these inquirers, observe--

(1) Repent is literally to perceive afterwards, and hence to change the mind, including ones view of life and truth, and hence ones purpose. Here it means an entire change of opinion respecting Jesus Christ, from regarding Him as an impostor to reverencing Him as both Lord and Christ; but it also includes all that change of inner life and purpose which follows thereon. The Roman Catholic translation, Do penance, making the direction merely the observance of certain legal rites, is equally inconsistent with the original Greek and with the spirit of the entire passage.

(2) Be baptized follows in order the direction to repent. Baptism is not a regenerating ordinance, but a sign and symbol of repentance, and a public confession of Christ.

(3) Each of you, shows that the repentance and baptism must be a personal act. The multitude could not have been baptized under this direction, as some of the converts under Xaviers preaching were baptized in India, by being sprinkled altogether in a multitude, or as some of the northern people were baptized in earlier times, by being made to pass through the river in a great host.

(4) In (upon) the name of Jesus Christ, is upon the name of Jesus Christ as the foundation of the baptism, i.e., with an acknowledgment of Him in that act as being what His name means, the sinners only hope, his Redeemer, Justifier, Lord, and Final Judge. (Lyman Abbott.)

St. Peters prescription

I. The means he prescribes.

1. Repentance; that is the first ingredient in the cure. It is the primitive original grace, even before faith itself, as it serves to justify. All the promises are made only to the penitent.

(1) See the necessity of this spiritual medicine. As when a loving father shall command his sick child to use such a medicine to save his life, should the child refuse it, he sins not only as a disobedient child against his father, but as a desperate creature against his own life. Impeniteney is the damning sin. All sins deserve damnation, but it is impenitency which doth actually cast us. As he that hath eaten poison hath done that which in itself is deadly; but yet there is an antidote that can cure it; now to refuse the antidote is more desperate. Other sins are against our duty; but impenitency is against our recovery. Still the Scripture promises this as a necessary condition for obtaining mercy (Act_5:3).

(2) It is a proper cure for sin this penitential sorrow. To speak truly, sorrow and remorse, it is good for nothing but to destroy sin. God, when He implanted this affection in our souls, intended it only for this purpose, to purge and cure our spiritual maladies

(3) See the efficacy of this prescript, the strength and virtue of this balm of Gilead. It is able to work strange cures, to recover men of desperate maladies. As no sin is so small but it needs repentance, so no sin so great but may be done away by this grace of repentance.

(4) Take notice of the seasonableness of this prescription. They were already deeply cast down with sorrow and anguish, they were pricked at the heart, pierced. One would think some other course were more seasonable. No, no; St. Peter is right, he sees their souls are in perplexity, and yet he calls upon them to repent; they are in sorrow, and yet they must sorrow if they mean to be eased. There is indeed a large difference betwixt that sorrow which they already felt and that penitential sorrow which St. Peter enjoins them. Their former sorrow, it was a legal sorrow, wrought into them by the terrors of Gods law and the sense of their sin; but the sorrow St. Peter commends to them is an evangelical sorrow, a sorrow wrought by the gospel and a gift of Christ.

(5) Their former sorrow and compunction, it was a pang and passion of sorrow that seized them, whether they would or no; but the penitential sorrow that Peter exhorts them to, it is a voluntary, willing sorrow to which they must stir up and provoke themselves.

(a) Look upon it in the original, it is a grace, and that is seated in the will, it serves to enable it and to make it willing.

(b) Look upon it in the exercise, so it is a duty; God requires and expects repentance. Now, God requires our actions. Sufferings are not commanded but inflicted; but duties are, enjoined, and we must willingly perform them.

(c) Look upon it in the use; so it is a condition upon the performance of which God doth covenant with us. A true penitent must provoke himself to sorrow, praying that he may sorrow; grieving that he cannot grieve, never repenting that he hath repented.

(6) The sorrow they felt before, when their hearts were pricked, differs from the sorrow to which St. Peter exhorts them; that was dolor, the pain of the disease; but this he requires of them, it is the smart that comes by the cure and medicine. It is not every stroke of conscience, nor every pang of sorrow, that is true repentance; we may feel all these, and feel them in extremity, and yet the bitter pill of repentance must be taken down for all that. That is the first means, a spiritual purging. Come we--

2. To the second means which St. Peter prescribes them, that is a spiritual bathing; that is the sacrament of baptism.

(1) The sacramental action; they must be baptized. This outward, external, bodily ceremony of washing in water, it is of Divine institution, and so necessary. Let the means be what it will, if Christ sends us to it, it shall be effectual. Purposely Christ uses these bodily means as special conveyances of spiritual grace; even amongst men we see outward evidences and seals are accounted strong assurances. We are not content to have estates passed over to us by bare word; but writings and seals, livery and seisin, are all requisite. Purposely God employs very mean instruments that our faith may only depend upon His power, and that our thankfulness may ascribe it only to His glory. In particular, Christ prescribes this sacrament of baptism, and washing in water, that element fitly resembling those spiritual effects which are wrought in baptism.

(a) Water hath a force of drawing and killing and suffocating any breathing thing. And this quality of water is a fit resemblance of the grace of baptism. A sinner, coming to this sacrament, hath all his sins drowned and abolished.

(b) Water hath a power of quenching; and such a spiritual virtue there is in baptism, it allays the heat of our natural concupiscence, quenches and extinguishes the boilings and inflammations of our sinful lusts.

(c) Water, it is a cleansing element, it washes away filthiness, and so doth baptism; it purges a sinner from all defilements of flesh and spirit (Eph_4:26).

(d) Water hath a fructifying virtue in it; it is a fruitful element, and makes other things fruitful (Gen_1:20). So this sacrament by Divine institution and benediction, it is a fountain of living water, a font and laver of regeneration. See how abundantly these waters brought forth. Three thousand were baptized and renewed in one day. That is the action. Then--

(2) The relation of it, which enlivens the action and makes it effectual, is that it must be done in the name of Jesus Christ. What means that? In His name, that is, by His authority. He alone can institute a sacrament, He alone can make the seal that must confirm His covenant. In His name; that is, be baptized in the faith of Jesus His name, through faith in His name (Act_3:16). A sacrament without faith is a seal to a blank. In the name of Jesus Christ, that is, in the solemn and holy profession of Christ into His religion, into the fellowship and communion of His holy profession. In baptism we take upon us Christs cognisance and livery.

II. The benefits which upon the use of this means he doth assure them.

1. Remission of sins. And this will appear--

(1) A seasonable benefit. Men in their case and perplexity had rather hear of the pardon of their sins, then that all the goods of the world should betide them. This mercy, it is the sinful souls city of refuge. Other means may stupefy and benumb our conscience, and lay it asleep; only this assurance can truly and effectually quiet and comfort it, Thy sins are forgiven thee.

(2) This mercy here promised is a full complete comfort; it is remission of sins in the plural number. As in bodily cures, when Christ cast out one devil, He cast out all; seven devils out of Mary Magdalen; a whole legion of devils, left not one remaining. So when He pardons one sin He forgives all.

(a) Gods love, it is not partial and imperfect, pardoning some and retaining others.

(b) And then repentance, though it be occasioned by some one sin, yet it bewails all, detests all, forsakes all. A good Christian will leave no sin unrepented of.

(c) The grace of baptism doth not only seal up the actual remission of our by-past sins; but it hath a force even for the pardoning of the sins of our whole life. Not that all our sins past, present, and to come are actually all forgiven in baptism, but because in our baptism God seals up that covenant by which He assures us, He will pardon all our sins upon our repentance; and thus the force of baptism reaches to the pardon of future sins.

2. The receiving the gift of the Holy Ghost.

(1) Grace is a gift not inbred in us, not deserved or purchased by us.

(2) We must receive it; we are only passive and receptive of grace. The Spirit is the only agent, we are but receivers of the gift of grace. To pass by these, consider only these two things: the order. Repent and be baptized, and then receive the gift of the Holy Ghost. First, here is cleansing required, and then beautifying. The Holy Ghost abhors uncleanliness, will not come near to a defiled soul. The nature of this gift. The gifts of the Holy Ghost; were of two sorts.

3. Those that are usually called gifts tending to edification of others; as tongues and other ministerial enablements. They were the gifts of this day, but not the only gifts.

4. Others are gifts of personal concernment, for the good of the receivers to further their salvation. And these were promised and bestowed on this day.

(1) The grace of sanctification; that was the gift and benefit of this day.

(2) The grace of obsignations and sealing, that was the work and gift of the Spirit that came this day. This is one great office of the Holy Ghost to ratify and seal up to us the forgiveness of our sins and all the benefits of our redemption (Eph_1:13; Eph_4:30).

(3) The grace of consolation; that is another work and gift of the Spirit, that was also the gift of this day.

(a) In regard of our sanctification, so the Holy Ghost is a gift of grace enabling us.

(b) In respect of our assurance, so He is a seal confirming us.

(c) In respect of comfort and consolation, so He is the kiss of love and peace to rejoice and comfort us. And this assurance that Peter gives them of their receiving the gift of the Holy Ghost, it will afford us a threefold meditation.

See here--

1. His earnest desire to have the gift of the Spirit communicated to them.

2. The bounty of God; whom He pardons, those He enriches and stores with grace.

3. Learn here the duty and obligation of a penitent. If God bestows this rich gift on us, that very gift obliges us to use it. We must not be content to have our sins pardoned, but we must set ourselves to perform better obedience. (BP. Brownrigg.)

The gospel

The crowd, convinced of sin and fearful of its consequences, cried out in an agony of remorse and despair, What shall we do? Meaning, of course, what the jailer meant in the full evangelical question. They wanted to know how they should escape the penalty incurred. Very full is this condensed reply of Peters. The whole gospel of mans salvation is included in it. No director of a stricken and bewildered conscience can improve upon it.

I. The nature of salvation.

1. Remission of sins. Sin had run them into danger; continuance in sin would involve them in ruin. The first thing, therefore, was that sin should be remitted. When a disease breaks out it exposes its victims to a possible or probable death. To check its ravages does not mean absolutely health; but there is no averting that fatality until the progress of the disease receives a check. In our case sin exposes us to punishment on account of its guilt; to death because of its power. To forgive the guilt and to counterwork the power is therefore the first requirement. It is not full salvation, but it is necessary to it.

2. The gift of the Holy Ghost. This is the positive side of that which remission is the negative side, and completes the idea of salvation. To receive the Spirit is for the sick soul to be restored to full health; it is to lay ourselves open to His gracious work, which is

(1) Regeneration, the gift of a new nature.

(2) Adoption, translation into the Divine family and acceptance in the Beloved.

(3) The witness to our sonship.

(4) Progressive sanctification.

(5) The earnest of all the glory and the joy of heaven.

II. The means of obtaining salvation.

1. Repentance. Change of mind about sin, self, holiness, and God, with endeavours after a corresponding change in the life and conduct. This will involve a hatred of sin, a true measurement of our own weakness and unworthiness, an endeavour after holiness, a desire after God as the supreme good.

2. Baptism. Here the rite was a symbol--

(1) Of trust in Christ. In the name of Jesus Christ.

(2) Of the purity to which the Christian is pledged.

(3) Of confession of Christ before men.

(4) Of separation from the old life of the world, and consecration to Christ.

These conditions are as inexorable to-day as they were then. All that the baptism we have already enjoyed in infancy means is obligatory on every baptized man. Our baptism is vain and our salvation non-existent unless the life we live in the flesh be by the faith of the Son of God; unless our lives are pure, unless our confession of Christ be unmistakable, and unless we are fully consecrated to our Masters service. Conclusion:

1. How simple the conditions on which God grants His greatest boon.

2. How essential that we should comply with them before the gift is withdrawn. (J. W. Burn.)

Repentance

This is a turning from sin to God. When genuine it is a fruit of the Spirit, and secures the further gift of the Spirit. In its widest sense it includes the whole process of conversion. It has been well defined to be a saving grace whereby a sinner, out of a true sense of his sin and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin turn from it unto God with full purpose of, and endeavour after, new obedience.

I. Its means.

1. From a due sense of sin. This includes--

(1) A knowledge of sin.

(2) A conviction of our own sinfulness.

(3) A proper sense of our own guilt and pollution.

The knowledge of sin supposes proper views of the holiness and justice of God, and therefore of the greatness of the evil of sin, and that we are absolutely at Gods mercy.

2. It is with apprehension of Gods mercy in Christ. Repentance is not possible as long as we think we are without hope. For despair excludes repentance. We must apprehend, i.e., believe--

(1) That God is merciful.

(2) That He can consistently exercise His mercy.

(3) That we are, or may be, its objects.

(4) That this is through Christ; because out of Christ conscience and Scripture teach Him to be a consuming fire.

II. The attending circumstances.

1. Grief, i.e., sincere sorrow for having sinned; including--

(1) Remorse.

(2) Self abhorrence.

(3) Self-condemnation.

(4) Shame.

2. Hatred of sin, which includes--

(1) Disapprobation.

(2) Disgust.

III. The act itself.

1. Turning from sin: from its

(1) Approbation.

(2) Indulgence.

(3) Promotion.

2. Turning to God--

(1) As an object of excellence.

(2) As an object of enjoyment.

IV. Its efforts.

1. Purpose. A decision of the will to obey God in all things.

2. Endeavour to do so.

(1) Continued.

(2) Sincere.

(3) Effective. (C. Hodge, D. D.)

Repentance: its nature

It consists in the heart being broken for sin and from sin. (W. Nevins.)

Repentance: its beginning and end

It begins in the humiliation of the heart, and ends in the reformation of the life. (J. M. Mason, D. D.)

Repentance: its double aspect

True repentance looks upon things past with a weeping eye, and upon the future with a watchful eye. (R. South, D. D.)

Repentance, thorough

I pray you dig deep. Christs palace-work and His new dwelling, laid upon hell felt and feared, is most firm; and heaven, grounded and laid upon such a hell, is sure work, and will not wash away with winter storms. (S. Rutherford.)

Repentance, universal

If a ship have three leaks, and two be stopped, the third will sink the ship. If a man has two severe wounds, and cures one, the neglected one will kill him. (J. Spencer.)

Repentance: a change of course

A captain at sea discovers that, by some mistake, the steersman is steering the ship directly for the rocks. How is the danger to be avoided? By scrubbing the decks, or setting the men to the pumps? No! these things are good enough in their own time, but if the ship is to be saved, one thing must be done--her course must be changed. So the captain utters a few quick words, and the ship turns and speeds away from the danger.

Repentance produced by God

You feel that you cannot repent, but cannot Jesus make thee repent by His Spirit? Do you hesitate about that question? See the world a few months ago hard bound with frost, but how daffodil, and crocus, and snowdrop have come up above that once frozen soil, how snow and ice have gone, and the genial sun shines out! God does it readily, with the soft breath of the south wind and the kind sunbeams, and He can do the same in the spiritual world for thee. Relieve He can, and ask Him now to do it, and thou shalt find that the rock of ice shalt thaw, that huge, horrible, devilish iceberg of a heart of thine shall begin to drip with showers of crystal penitence, which God shall accept through His dear Son.

Repentance before joy

As certain fabrics need to be damped before they will take the glowing colours with which they are to be adorned, so our spirits need the bedewing of repentance before they can receive the radiant colouring of delight. The glad news of the gospel can only be printed on wet paper. Have you ever seen clearer shining than that which follows a shower? Then the sun transforms the raindrops into gems, the flowers look up with fresher smiles and faces glittering from their refreshing bath, and the birds from among the dripping branches sing with notes more rapturous, because they have paused awhile. So, when the soul has been saturated with the rain of penitence, the clear shining of forgiving love makes the flowers of gladness blossom all round. The steps by which we ascend to the palace of delight are usually moist with tears. Grief for sin is the porch of the House Beautiful, where the guests are full of the joy of the Lord.

The magnitude of repentance

Repentance is an old-fashioned doctrine, which in these days has been despised; but, if I stand alone, I will bear testimony for it. They say that repentance is nothing at all--that it is merely, according to the Greek, a change of mind. That shows what a little Greek they know. A little of such knowledge is a dangerous thing. A pity that they do not learn more. Repentance is a change of mind; but do you say that it is only a change of mind? That is a pretty big only. A change of mind, a radical change of mind, from the love of sin to the love of holiness, is that a small affair? It is always attended with sorrow and regret for past sin: and, if there is a man here who thinks that he will get to heaven by a dry-eyed faith, he will be mistaken. He that never mourned for sin hath never rejoiced in the Lord. If I can look back upon my past life of sin and say, I have no grief over it, why, then I should do the same again if I had the opportunity: and this shows that my heart is as perverse as ever it was, and I am still unregenerate. Dear Mr. Rowland Hill used to say that faith and repentance were his daily companions as long as he lived, and that, if he had any thought of regret at entering heaven, it would be to think that he might have to part with his dear friend Repentance as he went through the gate. (C. H. Spurgeon.)

A repentance not so earnest as it seems

The gondoliers at Venice, when we were sojourning in that queen of the Adriatic, frequently quarrelled with each other, and used such high words and ferocious gestures that we were afraid murder would come of it; yet they never came to blows, it was only their rough way of disputing. Often and often have we heard men upbraiding themselves for their sins, and crying out against the evil which their follies have wrought them, yet these very people have continued in their transgressions, and have even gone from bad to worse. They barked too much at sin to fall to and destroy it. Their enmity to evil was mere feigning; like the sword-play of the stage, which looks like earnest fight, but no wounds are given or received. Let those who play at repentance remember that they who repent in mimicry shall go to hell in reality. (C. H. Spurgeon.)

Legal and evangelical repentance

There is many a wounded conscience that is wounded like a sheet of ice shivered on the pavement, which yet is stiff and cold. But let the sun shine forth, and the ice is melted, and melted completely; so is it with legal and evangelical repentance.

For the remission of sins.--

Remission by God only

As the prince or ruler only has power to pardon treason in his subjects, so God only has power to forgive sin. As no man can forgive a debt but the creditor to whom the debt is due, so God only can forgive us our debts, whose debtors we are to an incalculable amount.

Remission for the greatest sinners

There was once a man who was a very great sinner, and for his horrible wickedness was put to death in the town of Ayr. This man had been so stupid and brutish a fellow, that all who knew him thought him beyond the reach of all ordinary means of grace; but while the man was in prison the Lord wonderfully wrought on his heart, and in such a measure discovered to him his sinfulness, that, after much serious exercise and sore wrestling, a most kindly work of repentance followed, with great assurance of mercy, insomuch that when he came to the place of execution he could not cease crying out to the people, under the sense of pardon and the comforts of the presence and favour of God, Oh, He is a great forgiver! He is a great forgiver! And he added the following words, Now hath perfect love cast out fear. I know God hath nothing to lay against me, for Jesus Christ hath paid all; and those are free whom the Son makes free. (J. Fleming.)

Remission gives confidence under the accusations of the law

A man was once being tried for a crime, the punishment of which was death. The witnesses came in one by one, and testified to his guilt; but there he stood, quite calm and unmoved. The judge and the jury were quite surprised at his indifference; they could not understand how he could take such a serious matter so calmly. When the jury retired, it did not take them many minutes to decide on the verdict Guilty; and when the judge was passing the sentence of death upon the criminal he told him how surprised he was that he could be so unmoved in the prospect of death. When the judge had finished the man put his hand in his bosom, pulled out a document, and walked out of the dock a free man. Ah, that was how he could be so calm; it was a free pardon from his king, which he had in his pocket all the time. The king had instructed him to allow the trial to proceed, and to produce the pardon only when he was condemned. Now, that is just what will make us joyful in the great day of judgment; we have got a pardon from the Great King, and it is sealed with the blood of His Son. (D. L. Moody.)

And ye shall receive the gift of the Holy Ghost.--

The gift of the Holy Ghost

1. Among the various reasonable grounds and ends of observing festival solemnities, the principal are these:

(1) The occasion which they afford to instruct ourselves and others in the mysterious doctrines of our religion.

(2) The engaging us seasonably to practise that great duty to God, the remembering and praising Him for His great favours and mercies.

2. For these purposes chiefly did God Himself appoint the Jewish festivals: e.g., the Passover. In compliance with which design the Christian Church has recommended to her children the observation of her chief festivals, continuing the time and name, though changing or improving the matter and reason of those ancient ones. The effusion of the Holy Ghost on the day of Pentecost corresponded with the time when the Jews were obliged to rejoice before the Lord, for the harvest newly gathered in, and the earths good fruits bestowed on them; and then did God bountifully impart the first-fruits of His Holy Spirit. The benefit, therefore, and blessing, which at this time we are bound to commemorate, is in effect the publication and establishment of the evangelical covenant, the foundation of all our hopes, and claims to happiness; but more immediately and directly--

I. The donation of the Holy Spirit to the Christian Church, and to all its members.

1. Gods gracious design was to reclaim mankind item their ignorance, errors, and sins, and to reconcile them to Himself by the mediation of His Son, whom He sent to instruct them in their duty.

2. To render this successful according to the capacities of human nature, it was requisite to provide convincing arguments to persuade men of the truth of these things; means to excite their attention to them; motives to accept them; and a power also to retain them firm in their belief, and uphold them in the performance of the conditions required.

3. To prevent, therefore, the disappointment of His merciful intentions, God to the ministry of His eternal wisdom adjoined the efficacy of His eternal love and blessed Spirit, the which not only conducted our Divine Saviour into His earthly tabernacle, but did continually reside with Him, and attend Him in the performance of His miraculous works, attesting the truth of His quality, commission, and doctrine, and exciting men to notice these things. Nay, farther, to induce them to comply with these gracious overtures, He faithfully promised that He would impart the same blessed Spirit, as the continual guide and comforter of all who should sincerely embrace them, and conform their lives to His righteous laws.

4. Now although the natural and ordinary manner of this Divine Spirits operation is not by violent and sensible impressions, but rather in way of imperceptible penetration, hardly discovering itself except by its results; and though its proper and principal effects relate to the furthering our performance of the conditions of our salvation; yet more fully to satisfy the doubtful, confound the obstinate, and confirm the faithful, God was pleased, after our Lords ascension, to dispense both to teachers and disciples more liberal and extraordinary communication of that Holy Spirit, attended with wonderful effects.

5. The Christian Church therefore obliges us at this time to commemorate that incomparable gift, then conferred more visibly on the Church, and still really bestowed on every particular member who is duly incorporated into it. It is so bestowed, that is, on each member; for the evangelical covenant extends to every Christian, and a principal ingredient thereof is the collation of this Spirit. This is the teaching of Holy Scripture, the doctrine constantly, and with very general consent delivered down in the Catholic Church.

II. The worth and excellency of this Divine gift. That it is transcendently valuable, we may hence generally collect; that even in our Lords esteem it did not only countervail, but in a manner surmount the benefit of His presence. It is expedient for you that I go away, etc. But to take a more distinct survey of its benefits.

1. We owe to the Holy Spirit our spiritual state and being; our spiritual life, freedom, and honourable condition.

(1) By virtue of this quickening Spirit we are raised from death to an immortal state of life, being quickened together with Christ.

(2) We are enfranchised from intolerable slavery, from the spirit of bondage unto fear, etc.

(3) We are also advanced to an honourable condition, ennobled with illustrious relations, and entitled to glorious privileges: for thence we have access unto the Father, and are no more strangers, but fellow-citizens of the saints, and of the household of God.

2. Neither only relatively and extrinsically is our estate thus bettered, but we ourselves are answerably changed and amended by the same Holy Spirit; being renewed in the spirit of our mind; becoming new creatures, created according to God in righteousness. Such doctrines, as that our happiness consists not in affluence of temporal enjoyments, but in a disposition of mind curbing our appetites and quelling our passions; in conformity of practice to rules distasteful to our sense; in gaining and retaining the love of an Infinite Being; that naked goodness is to be preferred before all the pomp and glory of this world, etc.; such doctrines are indeed hard and harsh to us, absurd to our natural conceits, and abominable to our carnal minds: of our own accord, without Divine attraction, we never should come to Christ. His own disciples struggled against such doctrines, and without the aid of the Spirit would scarcely have admitted many evangelical truths. As for the mighty sages of the world, the wise men according to the flesh, they were far more ready to deride than to admit them. Though some few sparks of Divine knowledge may have been driven out by rational consideration and philosophical study, yet no external instruction, no interior discourse, could remove the mists of ignorance, and awaken the lethargic stupidity of their souls. Thus is the light of spiritual knowledge, together with a temper of mind disposed to receive it, communicated by the Holy Spirit. But farther than this, by the same Divine power is imparted vital heat and vigour, active strength and courage. Though our spirit should be willing, yet our flesh is weak: knowledge therefore and willingness to do good are not alone sufficient.

3. The continued subsistence and preservation of our spiritual being, and active powers, the actual use and exercise of them, all our discreet conduct, all our good practice, rely on the Holy Spirit. It is true of our spiritual no less than of our natural life; if He doth avert His face we are troubled, etc. On all occasions we need His direction, aid, and comfort; for the way of man is not in himself, etc. Vie are vain and fickle in our purposes, slow in our proceedings; apt to faint and stumble in our practice; we need therefore this sure oracle and faithful friend, to guide, encourage, and support us; to guard us in trials; comfort us in afflictions; and impart to us joy unspeakable in believing and well-doing. So many and great are the blessings which He imparts to us.

Conclusion.

1. Let us earnestly invite this Holy Guest unto us, by our prayers unto Him, who hath promised to bestow His Spirit on those which ask it, to impart this living stream to every one which thirsteth after it.

2. Let us willingly receive Him into our hearts, let us treat Him with all kind usage, with all humble observance. Let us not exclude Him by supine neglect, or rude resistance; let us not grieve Him by our perverse and froward behaviour towards Him; let us not tempt Him by our fond presumptions, or base treacheries: let us not quench His heavenly light and heat by our foul lusts and passions: but let us admit gladly His gentle illapses; let us hearken to His faithful suggestions; let us comply with His kindly motions; let us demean ourselves modestly, consistently, and officiously toward Him. (I. Barrow, D. D.)

The gift of the Holy Spirit

I. The Holy Spirit is given to renew and purify the moral feelings. He awakens the conscience to a sense of guilt and danger. He opens the eyes to see the exhalted purity of the moral law, and to feel the justice of its righteous condemnation. He affects the heart with the tidings of a Saviours love, and creates within the soul that godly sorrow which worketh repentance to salvation, needing not to be repented of. The work thus begun in the soul is carried on through the same Divine agency, for the Holy Ghost is the Sanctifier Of all the elect people of God. It is through Him that we die daily unto sin and live unto righteousness, that the old man with his corrupt deeds is put off, and that the new man is put on, which, after God, is created in righteousness and true holiness. Nor are these the only influences which the Holy Spirit exerts on mans moral nature. Our Lord has promised that He shall be present with His people under the endearing character of the Comforter. It is His special work to heal the brokenhearted, to set at liberty them that are bruised, and to comfort all that mourn.

II. The Holy Spirit is given to enlighten and govern the intellectual powers. It should never be forgotten that the Spirit bestowed upon the first disciples was the Spirit of power, and of love, and of a sound mind; and that He is promised to us also for these great ends that we may attain to a right judgment in all things, and have power to accomplish the will of God. It is thus that man is to present himself a living sacrifice, holy and acceptable to God, and is to become a temple of the Holy Ghost, consecrated in all his faculties to the glory of God, and yielding the powers of his mind, the energies of his body, and the affections of his heart, to the service of Him who is the Creator, the Redeemer, and the Preserver of men, and to whom alone all honour, and power, and glory belong. (W. Niven, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 2:38. Μετανοήσατε) repent, viz. towards GOD. Thus in this verse there is contained by implication the Holy Trinity [comp. ch. Act 3:19-20, where the same truth is implied].—βαπτισθήτω, let each of you be baptized) He speaks as of a thing already known to all: for both John and Christ [by His disciples] had administered baptism.—ἐπὶ τῷ ὀνόματι Ἰησοῦ[22] in name of Jesus) See note on Mat 28:19. [The confession of the Holy Trinity and their offices was the preliminary of baptism. The creeds are but an expansion of this baptismal confession. The Jews, as being already in covenant with God (the Father) by circumcision, were to be baptized in the name (ἐπὶ τῷ ὀνόματι) of Christ, and to receive the gift of the Holy Spirit: the Gentiles, as being wholly aliens from God, were, according to Mat 28:19, to be baptized into the name (εἰς τὸ ὄνομα) of the Father, Son, and Holy Ghost.]—ἁμαρτιῶν, of sins) viz. of that sin which you committed in having crucified Christ (for it was on account of that sin especially that they were suffering such distress of conscience), and of all your other sins. λήψεσθε) ye shall receive) alike as we. We are a living proof to you of the fact.

[22] The fuller reading, Ἰησοῦ Χριστοῦ, is preferred in the margin of Ed. 2, which is followed hy the Vers. Germ.—E. B.

Iren. omits Χριστοῦ; but the other oldest authorities have it: and DEde Vulg. Amiat. Cypr. and Lucifer prefix τοῦ Κυρίου, which ABC and Rec. Text omit.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_2:38. What a definite and complete answer and promise of salvation! The μετανοήσατε demands the change of ethical disposition as the moral condition of being baptized, which directly and necessarily brings with it faith (Mar_1:15); the aorist denotes the immediate accomplishment (comp. Act_3:19, Act_8:22), which is conceived as the work of energetic resolution. So the apostles began to accomplish it, Luk_24:47.

ἐπὶ τῷ ὀνόματι ʼΙησ Χριστοῦ] on the ground of the name, so that the name Jesus Messiah as the contents of your faith and confession, is that on which the becoming baptized rests. Βαπτίζ. is only here used with ἐπί; but comp. the analogous expressions, Luk_21:8; Luk_24:47; Act_5:28; Act_5:40; Mat_24:5, al.

εἰς denotes the object of the baptism, which is the remission of the guilt contracted in the state before μετάνοια. Comp. Act_22:16; 1Co_6:11.

καὶ λήψ.] καί consecutivum. After reconciliation, sanctification; both are experienced in baptism.

τοῦ ἁγίου πνεύματος] this is the δωρεά itself. Heb_6:4; Act_10:45; Act_11:17.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:38 . βαπτισθήτω : “Non satis est Christocredere, sed oportet et Christianum profiteri, Rom 10:10 , quod Christus per baptismum fieri voluit,” Grotius. John’s baptism had been a baptism of repentance for the remission of sins, but the work of St. Peter and of his fellow-Apostles was no mere continuation of that of the Baptist, cf. Act 19:4-5 . Their baptism was to be ἐπὶ ( ἐν ) τῷ ὀνόματι Ἰ . Χ . St. Peter’s address had been directed to the proof that Jesus was the Christ, and it was only natural that the acknowledgment of the cogency of that proof should form the ground of admission to the Christian Church: the ground of the admission to baptism was the recognition of Jesus as the Christ. The reading ἐπί (see especially Weiss, Apostelgeschichte , pp. 35, 36) brings this out more clearly than ἐν . It is much better to explain thus than to say that baptism in the name of one of the Persons of the Trinity involves the names of the other Persons also, or to suppose with Bengel (so Plumptre) that the formula in Mat 28:19 was used for Gentiles, whilst for Jews or Proselytes who already acknowledged a Father and a Holy Spirit baptism in the name of the Lord Jesus sufficed; or to conjecture with Neander that Mat 28:19 was not at first considered as a formula to be adhered to rigidly in baptism, but that the rite was performed with reference to Christ’s name alone. This difficulty, of which so much has been made, does not appear to have pressed upon the early Church, for it is remarkable that the passage in the Didache 1 , vii., 3, which is rightly cited to prove the early existence of the Invocation of the Holy Trinity in baptism, is closely followed by another in which we read (ix. 5) μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν , ἀλλʼ οἱ βαπτισθέντες εἰς ὄνομα Κυρίου , i.e. , Christ, as the immediate context shows. εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν εἰς , “unto” R.V., signifying the aim. It has been objected that St. Peter lays no stress upon the death of Christ in this connection, but rather upon His Resurrection. But we cannot doubt that St. Peter who had emphasised the fact of the crucifixion would have remembered his Master’s solemn declaration a few hours before His death, Mat 26:28 . Even if the words in this Gospel εἰς ἄφεσιν ἁμαρτιῶν are rejected, the fact remains that St. Peter would have connected the thought of the forgiveness of sins, a prerogative which, as every Jew was eager to maintain, belonged to God and to God alone, with the (new) covenant which Christ had ratified by His death. Harnack admits that however difficult it may be to explain precisely the words of Jesus to the disciples at the Last Supper, yet one thing is certain, that He connected the forgiveness of sins with His death, Dogmengeschichte , i., pp. 55 and 59, see also “Covenant,” Hastings, B.D., p. 512. ὑμῶν : the R.V. has this addition, so too the Vulgate (Wycl. and Rheims). As each individual ἕκαστος was to be baptised, so each, if truly penitent, would receive the forgiveness of his sins. τὴν δωρεὰν , not χάρισμα as in 1Co 12:4 ; 1Co 12:9 ; 1Co 12:28 , for the Holy Ghost, the gift, was a personal and abiding possession, but the χαρίσματα were for a time answering to special needs, and enjoyed by those to whom God distributed them. The word is used specially of the gift of the Holy Ghost by St. Luke four times in Act 8:20 ; Act 10:45 ; Act 11:17 , but by no other Evangelist ( cf. , however, Luk 11:13 ), cf. Heb 6:4 (Joh 4:10 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Repentance and remission of sins in Christ, are two principles of the Gospel, and therefore of our salvation: and they are obtained by the promises apprehended by faith, and are ratified in us by Baptism, wherewith is joined the virtue of the holy Ghost.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Repent--The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.

baptized . . . for the remission of sins--as the visible seal of that remission.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 38. Peter said unto them, Repent] μετανοησατε; Humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, See Clarke on Mt 3:2.

And be baptized every one of you] Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants.

For the remission of sins] εις αφεσιν αμαρτιων, In reference to the remission or removal of sins: baptism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done.

Ye shall receive the gift of the Holy Ghost.] If ye faithfully use the sign, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ that men took upon themselves the profession of Christianity; and it was in consequence of this that the disciples of Christ were called CHRISTIANS.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

38. Peter said Hereby we see that those do never go away empty which ask at the mouth of the Lord, and do offer themselves unto him to be ruled and taught; for that promise must needs be true, Knock, and it shall be opened unto you, (Matthew 7:7.) Therefore, whosoever shall be rightly prepared to learn, the Lord will not suffer his godly desire to be in vain; for he is a most faithful master, so that he hath scholars which are apt to be taught and studious. Wherefore, there is no cause why he should fear, lest he suffer us to be destitute of sound counsel, if we be attentive and ready to hear him, and do not refuse to embrace whatsoever he shall teach us. And let us suffer ourselves to be governed by the counsel and authority of those men whom he offereth unto us to teach us, for this ready obedience cometh thence so suddenly in those which addict themselves unto the apostles, because they are persuaded that they are sent of God, to show them the way of salvation.

Repent. There is greater force in the Greek word, for it doth signify the conversion of the mind, that the whole man may be renewed and made another man, which thing must be diligently noted, because this doctrine was miserably corrupted in the time of Popery; for they translated the name of repentance almost unto certain external rites. They babble somewhat, indeed, about the reigned contrition of the heart; but they touch that part very slightly, and they stand principally upon the external exercises of the body, which were little worth; yea, though there were in them no corruption; but they urge nothing else in a manner but reigned trifles, wherewith men are wearied in vain. Wherefore, let us know that this is the true repentance, when a man is renewed in the spirit of his mind, as Paul teacheth, (Romans 12:2.) Neither need we to doubt of this; but that Peter did preach plainly of the force and nature of repentance; but Luke doth only touch the chief points, and doth not reckon up the words of the oration which he made. We must, therefore, know thus much, that Peter did at the first exhort the Jews unto repentance; and that done, he lifted them up with hope of pardon; for he promised them forgiveness of sins, which two things are the two parts of the gospel, as we know full well; and, therefore, when Christ will briefly teach what the doctrine of the gospel doth contain, he saith, that repentance and remission of sins (Luke 24:47) must be preached in his name. Furthermore, because we are reconciled unto God only by the intercession of Christ’s death, neither are our sins otherwise purged, and done away, save only by his blood, therefore, Peter calleth us back unto him by name. He putteth baptism in the fourth place, as the seal whereby the promise of grace is confirmed.

Wherefore, we have in these few words almost the whole sum of Christianity, namely, how a man renouncing himself and taking his farewell of the world, may addict himself wholly to God; secondly, How he may be delivered by free forgiveness of sins, and so adopted into the number of the children of God. And forasmuch as we can obtain none of all these things without Christ, the name of Christ is therewithal set forth unto us, as the only foundation of faith and repentance. And we must also note this, that we do so begin repentance when we are turned unto God, that we must prosecute the same during our life; therefore, this sermon must continually sound in the Church, repent, (Mark 1:15;) not that those men may begin the same, who will be counted faithful, and have a place already in the Church; but that they may go forward in the same; although many do usurp the name of faithful men, which had never any beginning of repentance. Wherefore, we must observe this order in teaching, that those which do yet live unto the world and the flesh may begin to crucify the old man, that they may rise unto newness of life, and that those who are already entered the course of repentance may continually go forward towards the mark. Furthermore, because the inward conversion of the heart ought to bring forth fruits in the life, repentance cannot be rightly taught unless works be required, not those frivolous works which are only in estimation amongst the Papists, but such as are sound testimonies of innocence and holiness.

Be baptized every one of you. Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul’s sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins. And as I said before, that the doctrine of repentance hath a daily use in the Church so must we think of the forgiveness of sins, that the same is continually offered unto us; and surely it is no less necessary for us during the whole course of our life, than at our first entrance into the Church, so that it should profit us nothing to be once received into favor by God, unless this embassage should have a continual course; be-reconciled unto God, because

“he which knew no sin was made sin for us, that we might be the righteousness of God in him,” (2 Corinthians 5:20.)

Moreover, the Papists do so corrupt this other part of the gospel, that they quite exclude the remission of sins, which was to be obtained by Christ. They confess their sins are freely forgiven in baptism, but they will have them redeemed with satisfactions after baptism; and although they mix the grace of Christ together therewithal, yet because they inwrap the same in men’s merits, they do by this means overthrow the whole doctrine of the gospel; for, first, they take from men’s consciences the certainty of faith; that done, forasmuch as they part the forgiveness of sins between the death of Christ and our satisfactions, they do altogether deprive us of Christ’s benefit. For Christ doth not reconcile us unto God in part, but wholly, neither can we obtain remission of sins by him, unless it be whole and perfect. But the Papists are much deceived therein, who restrain baptism unto the nativity and former life, as if the signification and force thereof did not reach even unto death.

Let us know, therefore, that forgiveness of sins is grounded in Christ alone, and that we must not think upon any other satisfaction save only that which he hath performed by the sacrifice of his death. And for this cause, as we have already said, doth Peter express his name, whereby he doth signify unto us, that none of all these things can be rightly taught, unless Christ be set in the midst, to the end the effect of this doctrine may be sought in him. That needeth no long exposition where he commandeth them to be baptized for the remission of sins; for although God hath once reconciled men unto himself in Christ” by not imputing unto them their sins,” (2 Corinthians 5:19,) and doth now imprint in our hearts the faith thereof by his Spirit; yet, notwithstanding, because baptism is the seal whereby he doth confirm unto us this benefit, and so, consequently, the earnest and pledge of our adoption, it is worthily said to be given us for the remission of sins. For because we receive Christ’s gifts by faith, and baptism is a help to confirm and increase our faith, remission of sins, which is an effect of faith, is annexed unto it as unto the inferior mean. Furthermore, we must not fetch the definition of baptism from this place, because Peter doth only touch a part thereof. Our old man is crucified by baptism, as Paul teacheth, that we may rise unto newness of life, (Romans 6:4, 6.) And, again, we put on Christ himself, (1 Corinthians 12.) and the Scripture teacheth every where, that it is also a sign and token of repentance, (Galatians 3:27.) But because Peter doth not intreat in this place openly of the whole nature of baptism, but speaking of the forgiveness of sins, doth, by the way, declare that the confirmation thereof is in baptism, there doth no inconvenience follow, if ye do omit the other part.

In the name of Christ. Although baptism be no vain figure, but a true and effectual testimony; notwithstanding, lest any man attribute that unto the element of water which is there offered, the name of Christ is plainly expressed, to the end we may know that it shall be a profitable sign for us then, if we seek the force and effect thereof in Christ, and know that we are, therefore, washed in baptism, because the blood of Christ is our washing; and we do also hereby gather, that Christ is, the mark and end whereunto baptism directeth us; wherefore, every one profiteth so much in baptism as he learneth to look unto Christ. But here ariseth a question, Whether it were lawful for Peter to change the form prescribed by Christ? The Papists do think, at least feign so, and thence do they take a color of liberty to change or abrogate the institutions of Christ. They confess that nothing ought to be changed, as touching the substance, but they will have the Church to have liberty to change whatsoever it will in the form. But this argument may easily be answered. For we must first know that Christ did not indite and rehearse unto his apostles magical words for enchanting, as the Papists do dream, but he did, in few words, comprehend the sum of the mystery. Again, I deny that Peter doth speak in this place of the form of baptism; but he doth simply declare that the whole strength of baptism is contained in Christ; although Christ cannot be laid hold on by faith without the Father by whom he was given us, and the Spirit by the which he reneweth and sanctifieth us. The answer consisteth wholly in this, that he intreateth not in this place of the certain form of baptizing, but the faithful are called back unto Christ, in whom alone we have whatsoever baptism doth prefigure unto us; for we are both made clean by his blood, and also we enter into a new life by the benefit of his death and resurrection.

Ye shall receive the gift of the Spirit. Because they were touched with wondering when they saw the apostles suddenly begin to speak with strange tongues, Peter saith that they shall be partakers of the same gift if they will pass over unto Christ. Remission of sins and newness of life were the principal things, and this was, as it were, an addition, that Christ should show forth unto them his power by some visible gift. Neither ought this place to be understood of the grace of sanctification, which is given generally to all the godly. Therefore he promiseth them the gift of the Spirit, whereof they saw a pattern in the diversity of tongues. Therefore this doth not properly appertain unto us. For because Christ meant to set forth the beginning of his kingdom with those miracles, they lasted but for a time; yet because the visible graces which the Lord did distribute to his did shoe, as it were in a glass, that Christ was the giver of the Spirit, therefore, that which Peter saith doth in some respect appertain unto all the whole Church: ye shall receive the gift of the Spirit. For although we do not receive it, that we may speak with tongues, that we may be prophets, that we may cure the sick, that we may work miracles; yet is it given us for a better use, that we may believe with the heart unto righteousness, that our tongues may be framed unto true confession, (Romans 10:10,) that we may pass from death to life, (John 5:24) that we, which are poor and empty, may be made rich, that we may withstand Satan and the world stoutly. Therefore, the grace of the Spirit shall always be annexed unto baptism, unless the let be in ourselves.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(38) Repent, and be baptized every one of you in the name of Jesus Christ.—The work of the Apostles is, in one sense, a continuation, in another a development, of that of the Baptist. There is the same indispensable condition of “repentance”—i.e. a change of heart and will—the same outward rite as the symbol of purification, the same promise of forgiveness which that change involves. But the baptism is now, as it had not been before, in the name of Jesus Christ, and it is connected more directly with the gift of the Holy Spirit. The question presents itself, Why is the baptism here, and elsewhere in the Acts (Act_10:48; Act_19:5), “in the name of Jesus Christ,” while in Mat_28:19, the Apostles are commanded to baptize in the name of the Father, the Son, and the Holy Spirit? Various explanations have been given. It has been said that baptism in the Name of any one of the Persons of the Trinity, involves the Name of the other Two. It has even been assumed that St. Luke meant the fuller formula when he used the shorter one. But a more satisfactory solution is, perhaps, found in seeing in the words of Mat_28:19 (see Note there) the formula for the baptism of those who, as Gentiles. had been “without God in the world, not knowing the Father;” while for converts from Judaism, or those who had before been proselytes to Judaism, it was enough that there should be the distinctive profession of their faith in Jesus as the Christ, the Son of God, added on to their previous belief in the Father and the Holy Spirit. In proportion as the main work of the Church of Christ lay among the Gentiles, it was natural that the fuller form should become dominant, and finally be used exclusively. It is interesting here, also, to compare the speech of St. Peter with the stress laid on baptism in his Epistle (1Pe_3:21).

Ye shall receive the gift of the Holy Ghost.—The word for “gift” (dôrea) is generic, and differs from the more specific “gift” (charisma) of 1Co_12:4; 1Co_12:9; 1Co_12:28. The Apostle does not necessarily promise startling and marvellous powers, but in some way they should all feel that a new Spirit was working in them, and that that Spirit was from God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. Repent] This was in accordance with the directions of Jesus before His ascension (Luk_24:47), “that repentance and remission of sins should be preached in His name.”

be baptized] Also enjoined by Christ (Mat_28:19), and while there the baptism is “to be in the name of the Father and of the Son and of the Holy Ghost,” and here it is only said “in the name of Jesus Christ,” we are not to suppose any change made from the first ordinance, but only that as the Church was to be called Christ’s, so in mentioning the Sacrament for the admission of its members His name was specially made prominent. It was belief in Christ as the Son of God which constituted the ground of admission to the privileges of His Church. This made the whole of St Peter’s creed (Mat_16:16) when Christ pronounced him blessed.

ye shall receive the gift of the Holy Ghost] This is expressly stated to have been given to some of the converts (see Act_8:17, Act_10:47, &c.), and we cannot doubt that it was largely bestowed on these earlier penitents.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Either of the Messiah, and salvation by him, which was particularly given forth to the people of the Jews; or of the remission of sins, which was a branch of the covenant made with the house of Israel, in a spiritual sense, even the whole household of God; or of the pouring forth of the Spirit: and this promise was not only to them, but to theirs, even to as many of them as belonged to the election of grace; and whom the Lord their God would effectually call by his grace, as the last and limiting clause of the text, and which is to be connected with every part of it, shows:

and to your children: this is the rather mentioned, because these awakened, and converted souls, were not only in great concern about themselves, for their sin of crucifying Christ, but were in great distress about their children, on whom they had imprecated the guilt of Christ's blood, as upon themselves; the thought of which cut them to the heart, and made their hearts bleed, within them: wherefore to relieve them, and administer comfort to them in this their distress, the apostle informs them, that the promise of Christ, and of his grace, was not only to them, who were now called, but it was also to their children; to as many of them as the Lord God should call; and who are the children of the promise, which all the children of the flesh were not, Rom 9:6 and to these the promise should be applied, notwithstanding this dreadful imprecation of theirs:

and to all that are afar off; either in place, as those that were dispersed, among the several nations of the world; and so carried in it a comfortable aspect on the multitude of Jews, that were of every nation under heaven; or in time, who should live in ages to come; or else the Gentiles are intended, who were afar off from God and Christ, and the way of life and salvation by him; see Eph 2:12 even as many as the Lord our God shall call: not externally only, by the ministry of the word, but internally, by his grace and Spirit; with that calling, which is according to the purpose and grace of God, and is inseparably connected with eternal glory; the promise is to all such, and is made good to all such, whether they be Jews or Gentiles, fathers, or children, greater or lesser sinners. The Syriac version reads, "whom God himself shall call".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 38. Peter said unto them, Repent] μετανοησατε. Hence then they had not yet repented, for all they were pricked at heart. Nay, Peter prescribes it for a remedy, which taxeth their folly that take the disease for the remedy, and are overly forward to minister comfort or ever men have sorrowed after God, and to a transmentation. The English are not sick soon enough, saith one, and they are well again too soon. It is true of their minds, as well as of their bodies, Currat ergo poenitentia, ne praecurrat sententia; and let our fasts be according to an old canon, which defines their continuance usque dum stellae in, caelo appareant, till stars be seen in the sky. It is not for men to scarf up their wounds till they are thoroughly searched, not to get out of the furnace of mortification till their hearts melt, as Josiah’s did, and fall asunder in their bosoms, like drops of water. Penitence and pain are words of one derivation, and very near of kin. Never was any wound cured without sensible pain: never any sin healed without soaking sorrow. Let none dream of a delicacy in the ways of God; nor hope for sound comfort, till they have thoroughly repented. The Hebrews, as they express sin and punishment by the same word, so do they repentance and comfort, נחם.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then Peter said unto them - Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do.

Repent - See the notes on Mat 3:2. Repentance implies sorrow for sin as committed against God, along with a purpose to forsake it. It is not merely a fear of the consequences of sin or of the wrath of God in hell. It is such a view of sin, as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin were the means of procuring him happiness; if it would promote his gratification and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent hate it and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless their repentance became thorough and complete. Hence, he told them to repent, to turn from sin, to exercise sorrow for it as an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here:

(1) That there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before.

(2) There is no goodness or holiness in mere alarm or conviction. The devils ...tremble. A man may fear who yet has a firm purpose to do evil, if he can do it with impunity.

(3) Many are greatly troubled and alarmed who never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God.

(4) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind composure. Such is the constitution of the mind that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Until this is done, and the hold on sin is broken, there can be no peace.

(5) We see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to lead him to suppose that he is in a good way; nor to tell him to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to advise him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right and that he is wrong; and by a firm purpose to live a life of holiness.

Be baptized - See the notes on Mat 3:6, Mat 3:16. The direction which Christ gave to his apostles was that they should baptize all who believed, Mat 28:19; Mar 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession, and no one is at liberty to withhold it. A similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it by partaking of the ordinances of the gospel. If people are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God.

In the name of Jesus Christ - Not εἰς eis, into, but ἐπί epi, upon. The usual form of baptism is into the name of the Father, etc. - εἰς eis. Here it does not mean to be baptized by the authority of Jesus Christ, but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him and to his cause. The expression is literally upon the name of Jesus Christ: that is, as the foundation of the baptism, or as that on which its propriety rested or was based. In other words, it is with an acknowledgment of him in that act as being what his name imports the Sinner’s only Hope, his Redeemer, Lord, Justifier, King (Prof. Hackett, in loco). The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word “name” is often thus used. The profession which they were to make amounted to this: a confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah and as a Saviour; and a determination to become his followers and to be devoted to his service. Thus, 1Co 10:2, to be baptized unto Moses means to take him as a leader and guide. It does not follow that, in administering the ordinance of baptism, they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself Mat 28:19; though, as the special mark of a Christian is that he receives and honors Jesus Christ, this name is used here as implying the whole. The same thing occurs in Act 19:5.

For the remission of sins - Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way, and is a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner; that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and to receive it as it is offered through Jesus Christ.

And ye shall receive ... - The gift of the Holy Spirit here does not mean his extraordinary gifts, or the power of working miracles, but it simply means, you shall partake of the influences of the Holy Spirit “as far as they may be adapted to your case” - as far as may be needful for your comfort, peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles, nor does the connection of the passage require us thus to understand it. Nor does it mean that they had not been awakened “by his influences.” All true conviction is from him, Joh 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again and profess faith in Christ possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. “The fruit of the Spirit is love, joy, peace,” etc., Gal 5:22, Gal 5:24.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Be baptized: believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus you shall receive the gift of the Holy Ghost, the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. (Witham) --- The gift of the Holy Ghost. That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gifts of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequence of confirmation or imposition of hands. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Repent, which includes amendment of life, Mat 3:8; Luk 3:8. In the name of Jesus Christ; not excluding the name of the Father and the Holy Ghost, in whose name, as well as in the name of the Son, they were to baptize, Mat 28:19; but the name of Jesus is here mentioned, because they had not yet known (but persecuted and slain) him, whom henceforward they must profess; and that they look for pardon and salvation only through him. For the remission of sins; thus Saul, or Paul, is said to wash away his sins by baptism, Act 22:16; and this apostle elsewhere says, that baptism saves us, 1Pe 3:21; which he explains to be, not the putting away of the filth of the flesh, but the answer of a good conscience, & c. The gift of the Holy Ghost:

1. His internal gifts, confirmation and strengthening in the faith.

2. External gifts, as that of speaking with tongues, which they heard. Both, or either of these, according to their conditions or stations, God would bestow upon them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

38. Repent—Literally, change your minds, namely, from your guilty hostility to Christ to a full faith in his name. In its full Christian sense repentance includes a perfect and saving faith in Christ.

Repent, and be baptized—By repentance they renounce their hostility to the crucified One, and all the sins that slew him; by baptism they are accepted into the body of his friends; and by the gift of the Holy Ghost they become truly one with the sanctified hundred and twenty, (Act_2:1,) and are empowered to do mighty wonders in behalf of Christ the exalted Lord.

For the remission of sins—Baptism is the external act and manifestation of an internal justifying faith already existing. As the outward act and manifestation of the conditional faith, baptism is mentioned before that remission which follows the internal faith, although the instant divine act of remission has actually preceded the baptism. Internal faith precedes the divine act of remission; while the external baptismal act of faith is the organic condition to the normal state of remission. Hence only the justified person is rightly baptized. The infant is baptized as a virtual, and the adult as an actual believer. From all this it would follow that a wilful neglect of baptism, where no impossibility exists, endangers the permanence of the remission, and so of the salvation. To the question whether a justified, unbaptized person may rightfully commune at the Lord’s Supper, we should reply that it is the wrong order; nevertheless, the wrong consists not in the communing, but in the omission of a previous baptism. Baptism externally brings us into the Church; communion testifies that we are in the Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And for then, A.V.; said (in italics) for said, A.V. and T.R.; repent ye for repent, A.V.; unto for for, A.V. ; your sins for sins, A.V. Repent, etc. We have in this short verse the summary of Christian doctrine as regards man and God. Repentance and faith on the part of man; forgiveness of sins, or justification, and the gift of the Holy Ghost, or sanctification, on the part of God. And both these are expressed in the sacrament of baptism, which as it were ties the act of man to the promise of God. For the sacrament expresses man"s faith and repentance on one side, and God"s forgiveness and gift on the other.

Vers. 38, 41. The first practice of baptism as a Christian rite.

Peter said unto them, Repent, and be baptized the Holy Ghost." "Then they that gladly received his word were baptized three thousand souls." The sun of the day of Pentecost did not set without marking the moment of the inauguration of the rite of Christian baptism a rite which has never ceased to prove the occasion of stir and difference of opinion down the history of the Church. Baptism, and the baptism of water, was of course a familiar thing to the minds of the disciples of Jesus. It was in no sense a novelty, for they had known it from the preaching and the practice of John the Baptist. And with the original of even this there can be no doubt the Jewish nation as such had long been acquainted. The rite, however, unavoidably invests itself with fresh dignity and fresh significance from the time that Jesus, in the interval between the Resurrection and Ascension, and especially in his very parting words before the latter event, enjoined his disciples to observe it, in the sense, not of submitting to it themselves at the hands of one another, but of calling others to it and administering it to them. They are expressly advised by Jesus that in their own case it would be utterly superseded by the baptism of the Holy Ghost, which the day of Pentecost was to bring, and which it now had brought. "This beginning," therefore, of baptism in the Name of Jesus Christ may well attract most interested notice. It practically owned to certain objects or requirements, whether more explicit or implicit in their character. And it is our duty to study it in the appearances it then offered to view.

I IT IMPLIED THAT, GIVEN CERTAIN FAVORING CIRCUMSTANCES AND OPPORTUNITIES OF KNOWLEDGE IN THEIR RELIGIOUS LIFE, MEN ARE CALLED TO ENTER INTO A DEFINITE AND FIXED RELATIONSHIP TO CHRIST. Once the novel appeal to men was, "Repent: for the kingdom of heaven is at hand." Now the more permanent appeal has taken its place: "Repent, and be baptized in the Name of Jesus Christ.

II IT SUPPOSES THAT THE ENTRANCE UPON SUCH RELATIONSHIP TO CHRIST BE OF THE NATURE OF A PROFESSION, AND MORE OR LESS PUBLIC PROFESSION. Not in the retirement of sacred shrine, or of more sacred closet, or of most sacred heart alone, must the relationship be established. There were reasons why a certain kind of notoriety should attend it. That notoriety might be expected to have in it:

1. Some share of useful influence on the individual character of the person making profession.

2. Some helpful influence in the founding and holding together of the Christian society.

3. Some tribute of grateful and willing acknowledgment to him who once was put to "open shame.

III IT CONTAINED IN IT A TACIT CONFESSION, IN THE VERY NATURE OF THE RITE SUBMITTED TO, OF THE TAINT INHERENT IN NATURE, AND OF NATURE"S NEED OF PURIFICATION. The indistinctness of prophecy that went before by centuries, and the unequivocal distinctness of apostolic language in both history and Epistle, give the description of washing, cleansing, purifying, as the symbolic significance of the rite of baptism.

IV IT DID NOT, TO ALL APPEARANCE, ASK FOR ANY INQUISITORIAL ELEMENT OR SEARCHING INVESTIGATION ON THE PART OF THE ADMINISTRATORS OF IT. It would seem impossible, in the nature of the circumstances described in the history before us, that even apostles, under the highest amount of inspiration, could have done more than accept simply the profession of those who offered themselves for baptism. The guarantee they took of the very repentance which they urged and preached as the deepest matter in question, was only that which belonged to the fact of the people"s willingness and desire to be baptized. That was indeed a great and open change of mind, or repentance, which brought the people to this point. It seems impossible to imagine that baptism was now accepted as anything but the very first step toward holiness of heart and life. Those who were baptized did thus much they set their faces Zionward." These are the appearances that invest the first occasion of the observance or use of baptism as a Christian rite. These appearances by themselves scarcely amount to the assertion of a permanent institution; and they can scarcely be accounted as speaking with authority the subjects, or the convictions, or the methods of its administration for all time and all circumstances, even upon the supposition of its permanent obligation. They are not, therefore, the less interesting; nay, they may kindle keener and more observant inquiry. But they need such inquiry, and they must be interpreted under the light of Christ"s ascending commission to his disciples, of obedience to which this is the first possible occasion, and in the light of the succeeding history of Christ"s followers during the apostolic period. At present baptism may be said to hold the place of an initiatory rite. Through that first Christian baptism three thousand persons were introduced into the ranks of those who believed in Christ as the Messiah, and who were prepared to become learners in his school, and to put in practice (as was immediately seen) his principles. They no longer are of those who believe in sacrifices and ceremonial observances innumerable for "the remission of sins," but "in the Name of Jesus Christ." And they are introduced within the covenant of promise that covenant the abiding promise to which was "the gift of the Holy Ghost. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Repent - And hereby return to God: be baptized - Believing in the name of Jesus - And ye shall receive the gift of the Holy Ghost - See the three-one God clearly proved. See chap. xxvi, 20. The gift of the Holy Ghost does not mean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. But rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost. Whomsoever the Lord our God shall call - (Whether they are Jews or Gentiles) by his word and by his Spirit: and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the very words he spoke.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

remission (See Scofield "Mat 26:28").

sins Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe, 1. St. Peter exhorts them to repentance. But did they not repent already? were they not now pricked at their hearts? and will the apostle add grief to grief, and pain to smart? Know, that the apostle advises them to join to their legal sorrow, evangelical repentance, such as is attended and accompanied with owning Christ to be the true Messias, with believing in him with desire and hope of pardon from him.

Where, by the way, observe, That St. Peter prescribes a dose of the same physic for them, which he had very lately taken himself with good success, when upon his hearty sorrow he obtained pardon for denying his Lord and Master, He went out and wept bitterly. Mat 26:75 No sermons are so sovereign and so successful as those which proceed from the minister’s personal and comfortable experience. St. Peter presses upon his auditors the doctrine of repentance, which he himself had practiced.

Observe, 2. Upon their repentance, their owning of, and believing in Christ, he directs them to be baptized in his name, and then they should be capable of the gifts of the Holy Ghost; even of those miraculous gifts which they no saw and admired in the apostles.

Learn hence, That baptism is a solemn ordinance and sacred institution of Jesus Christ, which is not to be administered to any out of the Christian church, till they profess repentance and faith in Christ, and sincere obedience to him, Repent, and be baptized every one of you.

Observe, 3. The argument which the apostle uses with them, by way of encouragement, to persuade them to repent and be baptized: for, says he, The promise is unto you and to your children: To you, Jews of the seed of Abraham, and to your seed, as shall be called by the preaching of the gospel to profess faith in Christ, and subjection to him. Where, by the promise, is meant the gracious covenant of God, whereby he offers pardon and peace to such as will accept them.

Now this acceptance is twofold;

1. Cordial; which intitles a person to all the benefits of the covenant, temporal, spiritual, and eternal.

And, 2. Professionally only; whcih intitles a person and his seed to church privileges only.

Hence learn, That when God takes believing parents into covenant with himself, he takes also their children or seed into covenant with himself likewise. And if so, then the seal of the covenant, which is baptism, ought to be applied to them. It is evident, that under the Old Testament, children were in covenant with God, as well as their parents.

And do we anywhere find that ever they were cast out under the gospel?

The apostle doth not say, The promise was unto you and to your seed; but still it; for otherwise children would be in a worse condition under the gospel of Christ, than they were under the law of Moses; but surely the privileges of the gospel are not straiter and narrower than those of the law.

Observe, lastly, How St. Peter closes all with an exhortation to his auditors, to save themselves from that untoward generation; that is, from the Scribes and Pharisees, that sour sort of men, who desperately and maliciously opposed Christ and his gospel, and by their authority and example, kept people from embracing the only way of salvation revealed by Jesus Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

PLAN OF SALVATION

38. Peter interjects uproariously amid the heterogeneous clamor like ten thousand ocean billows breaking against the rock-bound shore.

38. “Repent ye, and let each one of you be baptized in the name of Jesus Christ unto the remission of your sins, and ye shall receive the gift of the Holy Ghost.” As Peter’s introductory sermon is broken up by the uproarious wailing of eight thousand penitents, amid whose bitter cries soon mingle the vociferous shouts of three thousand new-born souls, the one hundred and twenty take the work into hand, dashing in all directions, preaching and expounding the way of salvation, the Holy Ghost wonderfully using their joyous instrumentality, utilizing the double miracle, empowering every one to hear in his own language and every disciple to speak fluently in all of the languages of that heterogeneous throng, thus restoring all the confusion at the Tower of Babel. Sad to say, heretic, Catholic and Protestant have woefully perverted this beautiful 38th verse, adroitly turning it to support the Popish dogma of baptismal regeneration, which has deluded and sent multitudes to hell. In the E. V. “repent and be baptized” are grammatically and logically co-ordinated — a bald error. In the Greek, “repent” is second person, plural number and imperative mood, applying to the entire multitude, while “be baptized” is third person, singular, applying only to the subject of “repent.” Hence, none are to be baptized but those who have repented. That simple fact knocks the Popish dogma of baptismal remission beyond the North Pole. “Repent” is metanousate, from meta, “change,” and noos, “the mind.” Hence, it means “change your mind.” You have no right to give this or any other Scripture a more metaphysical interpretation, from the simple fact that the Bible is not a metaphysical, but a spiritual book. Consequently, unspiritual preachers in all ages have run it into heresy and nonsense and made it a passport to hell. When God created man He put His mind in him. The devil, in the fall, succeeded in knocking it out and putting his old filthy carnal mind in its place. Hence, change of mind, indicated by the word “repent,” means to get rid of the carnal mind and receive the mind of Christ. The churches abound in people as ignorant of repentance as baboons, — hosts of preachers in the same dilemma. You remember that sermon by John Wesley, which all Methodist preachers are required to study, captioned “The Repentance of Believers”? That is in harmony with the true meaning of the word. You have the carnal mind till you are sanctified wholly. It is conquered and bound in regeneration, but destroyed in sanctification. The repentance of a sinner and the consecration of a Christian are generally identical but specifically different. They are both a giving up. The sinner in repentance gives up all of his bad things to the devil and leaves him forever; the Christian in consecration gives up all of his good things to God to be used for His glory forever. This is what John Wesley meant by the repentance of a believer, i. e., his entire consecration of all to God for time and eternity. Hence, when repentance has finished its work you are not only converted but sanctified wholly. I heard so many sermons preached from this text by unconverted preachers when a boy I do thank God for His mercy which alone protected me from the horrific hell-traps they set to catch poor ignorant people like me. “Misery likes company.” They were in the devil’s trap of water regeneration, and they did their best to catch all they could. Although repentance not only invariably secures remission of sins but prepares you to receive the gift of the Holy Ghost, the glorious positive side of entire sanctification and the climacteric achievement of the gospel dispensation launched at Pentecost. If the Hydrolators (i. e., water worshipers, as abominable in the sight of God as any other form of idolatry) would only take the whole verse, press and receive the gift of the Holy Ghost they would come out right after all. But they pervert the first clause and throw away the second. Consequently they have nothing left but the water. “For remission,” E. V., does not necessarily mean “in order to remission,” as the Hydrolators construe it. When I was in California last winter a man was hung for murder. He was not hung in order to commit murder, but because he had already committed it. Hence “for remission,” not in order to get it, but because you have it. The E. V. is right in harmony with the Greek. There we have it, “and be baptized every one of you — unto the remission of your sins,” i. e., confirmatory of the fact. You can not confirm a thing till you have it. We see from this wonderful verse which rings out the keynote of that salient response to the cries of the panic stricken multitudes, the two distinct marks of grace in the plan of salvation, i. e., remission of sins as a result of repentance and confirmed by water baptism and the gift of the Holy Ghost, the glorious hyperbole of the gospel dispensation. Mark the word “gift” here in the singular number. The Holy Ghost confers gifts on the sinner, i. e., conviction, repentance, regeneration, justification and adoption to bring him into the kingdom. Then when you are truly converted, it is your glorious privilege to receive from the Father and the Son the “gift of the Holy Ghost,” i. e., the Holy Ghost Himself as an indwelling Sanctifier and Comforter. This was the crowning glory of the Pentecostal experience, consummating full salvation. After you have received the “gift of the Holy Ghost,” and thus been sanctified wholly, it is still your precious privilege to receive the greater gifts of the Spirit, nine in all (1 Corinthians 12), by which you are enabled to save others, these gifts of the Spirit constituting your impregnable panoply and preparing you for the Lord’s battle-field.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

38. This is the first time, under the reign of Jesus Christ, that this most important of all questions was ever propounded; and the first time, of course, that it was every answered. Whatever may have been the true answer under any previous dispensation, or on any previous day in the world's history, the answer given by Peter on this day of Pentecost, in which the reign of Christ on earth began, is the true and infallible answer for all the subjects of his authority in all subsequent time. It deserves our most profound attention; for it announces the conditions of pardon for all men who may be found in the same state of mind with these inquiries. It is expressed as follows: (38) " Then Peter said to them, Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. "

That the offer of pardon, made to the world through Jesus Christ, is conditional, is denied only by the fatalist. We will not argue this point, expect as it is involved in the inquiry as to what the conditions of pardon are. When we ascertain the prescribed conditions of pardon, both questions will be settled in settling one.

Pardon is the chief want of the human soul, in its most favorable earthly circumstances. The rebel against God's government, though he lay down his arms and becomes a loyal subject, can have no hope of happiness without pardon for the past; while the pardoned penitent, humbly struggling in the service of God, knows himself still guilty of shortcomings, by which he must fail of the final reward, unless pardoned again and again. The question as to what are the conditions of pardon, therefore, necessarily divides itself into two; one having reference to the hitherto-unpardoned sinner, the other to the saint who may have fallen into sin. It is the former class who propounded the question to Peter, and it is to them alone that the answer under consideration was given. We will confine ourselves, in our present remarks, to this branch of the subject, and discuss it only in the light of the passage before us.

If we regard the question of the multitude, What shall we do? as simply a question of duty under their peculiar circumstances, without special reference to final results, we learn from the answer that there were two things for them to do- Repent, and be immersed. If Peter had stopped with these two words, his answer would have been satisfactory, in this view of the subject, and it would have been the conclusion of the world, that the duty of a sinner, "pierced to the heart" by a sense of guilt, is to repent and be immersed.

But if we regard their question as having definite reference to the salvation of which Peter had already spoken, ( verse 21 ,) and their meaning, What shall we do to be saved? then the answer is equally definite: it teaches that what a sinner thus affected is to do to be saved, is to repent and be immersed.

From these two observations, the reader perceives, that so far as the conditions of salvation from past sins are concerned, the duty of the sinner is most definitely taught by the first two words of the answer, taken in connection with their question, without entering upon the controversy concerning the remainder of the answer. If it had been Peter's design merely to give an answer in concise terms, without explanation, no doubt he would have confined it to these two words, for they contain the only commands which he gives.

But he saw fit to accompany the two commands with suitable explanations. He qualifies the command to be immersed by the clause, "in the name of Jesus Christ," to show that it is under his authority that they were to be immersed, and not merely under that of the Father, whose authority alone was recognized in John's immersion. That we are right in referring to this limiting clause, "in the name of Jesus Christ," to the command to be immersed, and not to the command repent, is evident from the fact that it would be incongruous to say, " Repent in the name of Jesus Christ."

Peter further explains the two commands, by stating their specific design; by which term we mean the specific blessing which was to be expected as the consequence of obedience. It is " for the remission of sins. " To convince an unbiased mind that this clause depends upon both the preceding commands, and express their design, it would only be necessary to repeat the words, "Repent and be immersed in the name of Jesus Christ for the remission of sins." But, inasmuch as it has suited the purpose of some controversialists to dispute this proposition, we here give the opinions of two recent representative commentators, who can not be suspected of undue bias in its favor.

Dr. Alexander (Presbyterian) says, "The whole phrase, to (or toward) remission of sins, describes this as the end to which the multitude had reference, and which, therefore, must be contemplated in the answer." Again: "The beneficial end to which all this led was the remission of sins. "

Dr. Hackett (Baptist) expresses himself still more satisfactorily: " eis aphesin hamartion, in order to the forgiveness of sins, ( Matt 26:28 Luke 3:3 ,) we connect, naturally, with the both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other."

The connection contended for can not be made more apparent by argument; it needs only that attention be called to it, in order to be perceived by every unbiased mind. It is possible that some doubt might arise in reference to the connection of the clause with the term repent, but one would imagine that its connection with the command be immersed could not be doubted, but for the fact that it has been disputed. Indeed, some controversialists have felt so great necessity for denying the last-named connection, as to assume that the clause, "for the remission of sins" depends largely upon the term repent, and that the connection of thought is this: "Repent for the remission of sins, and be immersed in the name of Jesus Christ." It is a sufficient refutation of this assumption to remark, that, if Peter had intended to say this, he would most certainly have done so; but he has said something entirely different; and this shows that he meant something entirely different. If men are permitted, after this style, to entirely reconstruct the sentences of inspired apostles, then there is no statement in the Word of God which may not be perverted. We dismiss this baseless assumption with the remark, that it has not been dignified by the indorsement of any writer of respectable attainments, known to the author, and it would not be noticed here, but for the frequency of its appearance in the pulpit, in the columns of denominational newspapers, and on the pages of partisan tracts.

The dependence of the clause, "for the remission of sins," upon both the verbs repent and be immersed, being established, it would seem undeniable that remission of sins is the blessing in order to the enjoyment of which they were commanded to repent and be immersed. This is universally admitted so far as the term repent is concerned, but by many denied in reference to the command be immersed; hence the proposition that immersion is for the remission of sins is rejected by the Protestant sects in general. Assuming that remission of sins precedes immersion, and that, so far as adults are concerned, the only proper subjects for this ordinance are those whose sins are already pardoned, it is urged that for in this clause means " on account of " or " because of. " Hence, Peter is understood to command, "Repent and be immersed on account of remission of sins already enjoyed. " But this interpretation is subject to two insuperable objections. 1st. To command men to repent and be immersed because their sins were already remitted, is to require them not only to be immersed on this account, but to repent because they were already pardoned. There is no possibility of extricating the interpretation from this absurdity. 2d. It contradicts an obvious fact of the case. It makes Peter command the inquirers to be immersed because their sins were already remitted, whereas it is an indisputable fact that their sins were not yet remitted. On the contrary, they were still pierced to the heart with a sense of guilt, and by the question they propounded were seeking how they might obtain the very pardon which this interpretation assumes that they already enjoyed. Certainly no sane man would assume a position involving such absurdity, and so contradictory to an obvious fact, were he not driven to it by the inexorable demands of a theory which could not be otherwise sustained.

We observe, further, in reference to this interpretation, that even if we admit the propriety of supplanting the preposition for by the phrase on account of, the substitute will not answer the purpose for which it is employed. The meaning of this phrase varies, according as its object is past or future. " On account of " some past event may mean because it has taken place; but on account of an event yet in the future, would, in the same connection, mean in order that it might take place. The same is true of the equivalent phrase, "because of." If, then, the parties addressed by Peter were already pardoned, " on account of the remission of sins" would mean, because their sins had been remitted. But as this is an indisputable fact that the parties addressed were yet unpardoned, what they are commanded to do on account of remission of sins must mean, in order that their sins may be remitted. Such a rendering, therefore, would not even render the obvious meaning of the passage less perspicuous than it already is.

It will be found that any other substitute for the preposition for, designed to force upon the passage a meaning different from that which it obviously bears, will as signally fail to suit the purpose of its author. If, with Dr. Alexander, we render, Repent and be immersed " to (or toward ) remission of sins," we still have remission both beyond repentance and immersion, and depending upon them as preparatory conditions. Indeed, this rendering would leave it uncertain whether repentance and immersion would bring them to remission of sins, or only toward it, leaving an indefinite space yet to pass before obtaining it.

If, with others still-for every effort that ingenuity could suggest has been made to find another meaning for this passage-we render it, Repent and be immersed unto or into remission of sins, the attempt is fruitless; for remission of sins is still the blessing unto which or into which repentance and immersion are to lead the inquirers.

Sometimes the advocates of these various renderings, when disheartened by the failure of their attempts at argument and criticism, resort to raillery, and assert that the whole doctrine of immersion for the remission of sins depends upon the one little word for in the command, "be immersed for the remission of sins." If this were true, it would be no humiliation; for a doctrine based upon a word of God, however small, has an eternal and immutable foundation. But it is not true. On the contrary, you may draw a pencil-mark over the whole clause, "for the remission of sins," erasing it, with all the remainder of Peter's answer, and still the meaning will remain unchanged. The connection would then read thus: "Brethren, what shall we do? Then Peter said to them, Repent, and be immersed every one of you in the name of the Lord Jesus." Remembering now that these parties were pierced to the heart with a sense of guilt, and that their question means, What shall we do to be saved from out sins? the answer must be understood as the answer to that question. But the answer is, Repent and be immersed; therefore, to repent and to be immersed are the two things which they must do in order to be saved from their sins.

The reader now perceives, that, in this first announcement to sinners of the terms of pardon, so guardedly has Peter expressed himself, and so skillfully has Luke interwoven with his words the historic facts, that whatever rendering men have forced upon the leading term, the meaning of the whole remains unchanged; and even when you strike this term and its dependent words out of the text, that same meaning still stares you in the face. The fact is suggestive of more than human wisdom. It reminds us that Peter spoke, and Luke wrote, as they were moved by the Holy Spirit. That infinite wisdom which was dictating a record for all time to come is displayed here, providing for future controversies which no human being could anticipate. Like the sun in the heavens, which may be temporarily obscured by clouds, but will still break forth again, and shine upon all but those who hide from his beams, the light of truth which God has suspended in this passage may be dimmed for a moment by the mists of partisan criticism, but to those who are willing to see it, it will still send out its beams, and guide the trembling sinner unerringly to pardon and peace.

If there were any real ground for doubt as to the proper translation and real meaning of the words eis aphesin hamartion, for the remission of sins, when connected with the term immersion, a candid inquirer would resort to its usage when disconnected from this term, and seek thus to determine its exact import. It happens to occur only once in connection suitable to this purpose, but no number of occurrences could more definitely fix its meaning. When instituting the supper, Jesus says, "This is my blood of the new covenant, shed for many for the remission of sins, " eis aphesin hamartion. It is impossible to doubt that the clause here means in order to the remission of sins. In this case it expresses the object for which something is to be done; in the passage we are discussing, it expresses the object for which something is commanded to be done: the grammatical and logical construction is the same in both cases, and, therefore, the meaning is the same. Men are to repent and be immersed in order to the attainment of the same blessing for which the blood of Jesus was shed. The propitiation through his blood was in order to the offer of pardon, while repentance and immersion are enjoined by Peter upon his hearers, in order to the attainment of pardon.

The careful reader will have observed that in stating the conditions of remission of sins to the multitude, Peter says nothing about the necessity of faith. This omission is not sufficiently accounted for by the fact that faith is implied in the command to repent and be immersed; for the parties now addressed were listening to the terms for the first time, and might fail to perceive this implication. But the fact is, that they did already believe, and it was a result of their faith, that they were pierced to the heart, and made to cry out, What shall we do? This Peter perceived, and therefore it would have been but little less than mockery to command them to believe. It will be observed, throughout the course of apostolic preaching, that they never commanded men to do what they had already done, but took them as they found them, and enjoined upon them only that which they yet lacked of complete obedience. In the case before us, Peter was not laying down a complete formula for the conditions of pardon; but was simply informing the parties before him what they must do in order to the remission of their sins. Being believers already, they must add to their faith repentance and immersion.

Before dismissing this topic, we must remark that the doctrine of immersion for the remission of sins does not assume that immersion is the only condition of remission, but simply that, it is one among three conditions, and the last of the three. Administered previous to faith and repentance, as in the case of infants, it is not only absolutely worthless, but intensely sinful.

The exact meaning of the term repent will be considered below, under iii. 19.

After commanding the inquirers to repent and be immersed for the remission of sins, Peter adds the promise, "and you shall receive the gift of the Holy Spirit." The gift of the Holy Spirit should not be confounded with the Holy Spirit's gifts, nor with the fruits of the Spirit. The fruits of the Holy Spirit are religious traits of character, and they result from the gift of the Holy Spirit. The latter expression means, the Holy Spirit as a gift. It is analogous to the expression, "promise of the Holy Spirit" in verse 33 , above, where Peter says, "having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear." The gifts of the Holy Spirit were various miraculous powers, intellectual and physical. These were conferred only upon a few individuals, while the gift of the Spirit is promised to all who repent and are immersed.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

38. Repent, and be baptized. For the first time the terms of pardon under the New Covenant and the Great Commission are given; given once for all time, and always the same. The convicted, broken-hearted, sorrowing sinner, believing that Jesus is the Christ, is to repent and be baptized. Repent. Not sorrow. They already sorrowed; but a change of purpose; the internal change which resolves to serve the Lord. The Greek term rendered repent, means a change of mind. The act of obedience in baptism is an outward expression of both faith and repentance. In the name of Jesus Christ. “Upon the name” (Revised Version). Upon the ground of the name. In submission to the authority of Jesus Christ. For the remission of sins. Thus, by complying with the conditions just named, they shall receive remission of sins. No man can receive pardon without faith and repentance, nor can he without submission to the will of Christ. “Eis (for) denotes the object of baptism, which is the remission of the guilt contracted in the state before metanoia (repentance).”—Meyer. “In order to the forgiveness of sins we connect naturally with both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized.”—Prof. Hackett. The gift of the Holy Spirit. Promised as a comforter to all who obey Christ, but whom “the world cannot receive.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

38. ἔφη omitted with אAC, which however add, what the Vulg. appears to have read, φησίν after μετανοήσατε. There is much variation in the word as well as in its position in the different MSS. and versions.

Add ὑμῶν after ἁμαρτιῶν with אABC and Vulg.

38. μετανοήσατε. This was in accordance with the directions of Jesus before His Ascension (Luk 24:47) ‘that repentance and remission of sins should be preached in His name.’ On the omission of both ἔφη and φησίν in this verse, cf. Act 25:22; Act 26:28, where the best MSS. are without any verb = he said. It should be noticed that the Vulg. has ‘Pænitentiam (inquit) agite.’

βαπτισθήτω. The verb is here singular from the close connexion with the distributive ἕκαστος, but the plural with which the verse commenced is resumed immediately in λήμψεσθε.

The exhortation to baptism is in accord with Christ’s injunction (Mat 28:19), and though there the baptism is directed ‘to be in the name of the Father and of the Son and of the Holy Ghost,’ and here it is only said ‘in the name of Jesus Christ,’ we are not to suppose any change made from the first ordinance, but only that as the Church was to be called Christ’s, so in mentioning the Sacrament for the admission of its members His name was specially made prominent. It was belief in Christ as the Son of God which constituted the ground of admission to the privileges of His Church. This made the whole of St Peter’s Creed (Mat 16:16) when Christ pronounced him blessed.

δωρεὰν τ. ἁγ. πν. This is expressly stated to have been bestowed on some of the first converts (see Act 8:17, Act 10:44, &c.), and the prompt repentance of these earliest hearers of the truth would not be without its reward.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] μετανοήσατε, not, as in Mat 3:2; Mat 4:17, μετανοεῖτε. The aorist denotes speed, a definite, sudden act: the present, a habit, more gradual, as that first moral and legal change would necessarily be. The word imports change of mind; here, change from thinking Jesus an impostor, and scorning Him as one crucified, to being baptized in His name, and looking to Him for remission of sins, and the gift of the Spirit.

The miserable absurdity of rendering μεταν., or ‘pœnitentiam agite,’ by ‘do penance,’ or understanding it as referring to a course of external rites, is well exposed by this passage—in which the internal change of heart and purpose is insisted on, to be testified by admission into the number of Christ’s followers. See Calvin’s note.

βαπτισθήτω] Here, on the day of Pentecost, we have the first mention and administration of Christian baptism. Before, there had been the baptism of repentance for the remission of sins, by John, Luk 3:3; but now we have the important addition ἐπὶ τῷ ὀνόμ. Ἰησοῦ χριστοῦ,—on the Name—i.e. on the confession of that which the Name implies, and into the benefits and blessings which the Name implies. The Apostles and first believers were not thus baptized, because, ch. 1:5, they had received the baptism by the Holy Ghost, the thing signified, which superseded that by water, the outward and visible sign.

The result of the baptism to which he here exhorts them, preceded by repentance and accompanied by faith in the forgiveness of sins in Christ, would be, the receiving the gift of the Holy Spirit.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Repent. See on Mt 3:2.

In the name [επι τω ονοματι] . Lit., upon the name. See on Mt 28:19.

Remission. See on Luk 3:3; Jas 5:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.