Does Acts 2:38 say that we must be baptized to be saved?

Does say that we must be baptized to be saved?

(ESV)

38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

“When entering upon this phase of this study, it is first necessary to eliminate all portions of the New Testament which introduce the word repentance in its relation to covenant people. There are, likewise, passages which employ the word repentance as a synonym of believing (cf. ; ; ; ). Also, there are passages which refer to a change of mind (; ; , ; ; , etc.). Yet, again, consideration must be accorded three passages related to Israel which are often misapplied (; ; ). There are references to John’s baptism, which was unto repentance, that are outside the Synoptics (; ).”

Here are some commentaries on the passage

Chafer, L. S. (1993). Systematic theology (Vol. 3, p. 377). Grand Rapids, MI: Kregel Publications.

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“First, while the word for (Gk: eis) often does connote “to” or “toward,” it can also mean “because of” or “in accordance with,”62 in which case, regarding , forgiveness would come before baptism.

Second, granted a broader sense,63 eis does not necessitate that baptism come before forgiveness in , since the view may be backward (to already being saved) instead of forward (to being saved through baptism).

Third, this may be a special command to Jews (“men of Israel” [cf. v. 22]) whose baptism (purification) was necessary for the national restoration of Israel (cf. 1:6; 3:21), something John the Baptist had told them earlier (cf. ).

Fourth, even if does apply to everyone, the baptism was not before the converts were saved but after: “Those who accepted his message were baptized, and about three thousand were added to their number that day” (v. 41). It is acceptance of the Word of God that brings salvation (cf. ).

Fifth, the text doesn’t say that those who were not baptized were not saved.

Sixth, since Scripture cannot contradict itself, and since, for example, baptism clearly follows salvation in , an unclear passage () should be interpreted in the light of the clear one rather than the reverse.

Seventh, and finally, there are at least seven obvious biblical reasons64 for rejecting the view that baptism is a condition for salvation. , then, should be understood in harmony with these, not used to negate them.”

Geisler, N. L. (2004). Systematic theology, volume three: sin, salvation (p. 499). Minneapolis, MN: Bethany House Publishers.

“be baptized” This is an AORIST PASSIVE IMPERATIVE (cf. NASB, NKJV). Curtis Vaughan, Acts, has an interesting footnote on p. 28.

“The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance.”

This follows the preaching emphasis of John the Baptist (cf. ) and Jesus (cf. ). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith. It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. 3:19; ). Baptism was an example set by Jesus (cf. ). Baptism was commanded by Jesus (cf. ). The modern question of the necessity of baptism for salvation is not addressed in the New Testament; all believers are expected to be baptized. However, one must also guard against a mechanical sacramentalism! Salvation is a faith issue, not a right-place, right-words, right-ritual issue!

“in the name of Jesus” This is a Hebrew idiom (reflect in ) which refers to the person or character of Jesus. It may be that the early church’s baptismal formula, which was probably repeated by the candidate, was “I believe Jesus is Lord” (cf. ). This was both a theological affirmation and a personal trust affirmation. In the Great Commission of the triune name is the baptismal formula. Again we must guard against a mechanical sacramentalism! The title or formula is not the key, but the heart of the one being baptized.

NASB, NJB, NIV

“for the forgiveness of your sins”

NKJV

“for the remission of sins”

NRSV

“so that your sins may be forgiven”

TEV

“so that your sins will be forgiven”

The theological question is how does “for” (eis) function? Is forgiveness linked to “repent” or “be baptized”? Is forgiveness dependent on repentance and/or baptism?

The possible uses of eis are multiple. The most common use is “with a view to” or “for this purpose of.” Most Baptist scholars choose “because of” for theological reasons, but it is a minor option. Often our presuppositions even function at this grammatical analysis level. We must let the Bible speak in context; then check the parallels; then form our systematic theologies. All interpreters are historically, denominationally, and experientially conditioned.

Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts (i.e. Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).

“receive the gift of the Holy Spirit” This is a FUTURE MIDDLE (deponent) INDICATIVE. The gift of the Spirit was (1) an assured salvation; (2) an indwelling presence; (3) an equipping for service; and (4) a developing Christlikeness. We must not push the items or the order of the events of salvation because they are often different in Acts. Acts was not meant to teach a standard formula or theological sequence (cf. How To Read the Bible for All Its Worth, pp. 94–112), but record what happened.

Should an interpreter use this text to assert a sequence of salvation acts: repent, be baptized, forgiveness and then the gift of the Spirit? My theology demands the Spirit as active from the first (cf. , ) and crucial all through the process of conviction (cf. ), repentance (cf. 5:31; 11:18; ), and faith. The Spirit is primary and necessary (cf. ) from start to finish. He certainly cannot be last in a series!”

Utley, R. J. (2003). Luke the Historian: The Book of Acts (Vol. Volume 3B, p. 42). Marshall, TX: Bible Lessons International.

“A problem revolves around the command “be baptized” and its connection with the remainder of 2:38. There are several views: (1) One is that both repentance and baptism result in remission of sins. In this view, baptism is essential for salvation. The problem with this interpretation is that elsewhere in Scripture forgiveness of sins is based on faith alone (, ; ; ; ; ; etc.). Furthermore Peter, the same speaker, later promised forgiveness of sins on the basis of faith alone (; ; ; ).

(2) A second interpretation translates 2:38, “Be baptized … on the basis of the remission of your sins.” The preposition used here is eis which, with the accusative case, may mean “on account of, on the basis of.” It is used in this way in ; ; and . Though it is possible for this construction to mean “on the basis of,” this is not its normal meaning; eis with the accusative case usually describes purpose or direction.

(3) A third view takes the clause and be baptized, every one of you, in the name of Jesus Christ as parenthetical. Several factors support this interpretation: (a) The verb makes a distinction between singular and plural verbs and nouns. The verb “repent” is plural and so is the pronoun “your” in the clause so that your sins may be forgiven (lit., “unto the remission of your sins,” eis aphesin tōn hamartiōn hymōn). Therefore the verb “repent” must go with the purpose of forgiveness of sins. On the other hand the imperative “be baptized” is singular, setting it off from the rest of the sentence. (b) This concept fits with Peter’s proclamation in in which the same expression “sins may be forgiven” (aphesin hamartiōn) occurs. There it is granted on the basis of faith alone. (c) In and the same writer, Luke, indicates that repentance results in remission of sins.”

Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 359). Wheaton, IL: Victor Books.

“There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369–71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. ; ), and (b) salvation is entirely a gift of God, not procured via water baptism ( [cf. v. 47]; 13:38–39, 48; 15:11; 16:30–31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized …” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as and 11:15–16. If this interpretation is correct, then is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283–85; B. Witherington, Acts, 154–55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129–30; BDAG 290 s.v. εἰς 4.f.”

Biblical Studies Press. (2006). The NET Bible First Edition Notes (). Biblical Studies Press.

“Baptism. Peter continues and says, “Be baptized every one of you.” In Greek, the imperative verb repent is in the plural; Peter addresses all the people whose consciences drive them to repentance. But the verb be baptized is in the singular to stress the individual nature of baptism. A Christian should be baptized to be a follower of Jesus Christ, for baptism is the sign indicating that a person belongs to the company of God’s people.

Repentance, baptism, and faith are theologically related. When the believer who repents is baptized he makes a commitment of faith. He accepts Jesus Christ as his Lord and Savior and knows that through Christ’s blood his sins are forgiven. Indeed Peter instructs the people that baptism must be “in the name of Jesus Christ for the forgiveness of your sins.” Forgiveness of sins takes place only through Christ in consequence of his death and resurrection (see ). As forerunner of Jesus, John the Baptist preached repentance from sin and then baptized the people who turned from sin ().”

Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, p. 105). Grand Rapids: Baker Book House.

“Peter instructs the people how to call on the Lord’s name (2:21): be baptized in Jesus’ name. Because baptism was a sign of conversion to Judaism normally reserved for pagans, Peter’s demand would offend his Jewish hearers and cost them respectability. He calls for a public, radical testimony of conversion, not a private, noncommittal request for salvation with no conditions. “In the name of Jesus Christ” distinguishes this sort of baptism, requiring faith in Christ, from other ancient baptisms; this phrase simply means that the person being baptized confesses Christ. (Acts always uses this phrase with “be baptized”—the passive, never the active; it does not denote a formula said over the person being baptized, but rather indicates the confession of faith of the person receiving baptism; see 2:21 and 22:16.)

Although different segments of Judaism tended to emphasize different aspects of the Spirit (e.g., purification and wisdom in the Dead Sea Scrolls, or prophecy by the rabbis and many others), and Luke’s writings specifically emphasize the Spirit of inspiration and prophecy, Luke concurs with other New Testament writers that the Spirit’s work is theologically all one package (cf. comment on 8:14–15).”

Keener, C. S. (1993). The IVP Bible background commentary: New Testament (). Downers Grove, IL: InterVarsity Press.