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NASB (UPDATED) TEXT: Act_2:37-42
37Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" 38Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." 40And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!" 41So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.
Act_2:37 "they were pierced to the heart" This is the Greek term kata plus nussô. The root word is used in Joh_19:34 for Jesus being nailed to the cross. Peter's sermon nailed these hearers to the truth of the gospel. This obviously refers to the necessary conviction of the Holy Spirit which precedes salvation (cf. Joh_16:8-11; Rom_3:21-31).
Act_2:38 "Repent" This is an aorist active imperative, which means make a decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God's requirements for salvation (cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21). Jesus said "Unless you repent, you will all perish" (cf Luk_13:3; Luk_13:5). Repentance is God's will for fallen man (cf. 2Pe_3:9, Eze_18:23; Eze_18:30; Eze_18:32). The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, the paradox or dialectic pair is that it is also a gift of God (cf. Act_5:31; Act_11:18 and 2Ti_2:25). There is always a tension in the biblical presentation of God's initiating grace and humanity's needed covenantal response. The new covenant, like the old covenant, has an "if. . .then" structure. There are several terms used in the NT which relate to the concept of repentance.
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▣ "be baptized" This is another aorist passive imperative. See Special Topic following.
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▣ "in the name of Jesus Christ" This is a Hebrew idiom (reflected in Joe_2:32) 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. Rom_10:9-13; 1Co_1:13; 1Co_1:15). This was both a theological affirmation and a personal trust affirmation. In the Great Commission of Mat_28:19-20 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.
For "Christ" see Special Topic at Act_2:31.
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 Act_2:38; Act_3:19; Act_5:31; Act_10:43; and Paul Act_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
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. Joh_6:44; Joh_6:65) and crucial all through the process of conviction (cf. Joh_16:8-12), repentance (cf. Act_5:31; Act_11:18; 2Ti_2:25), and faith. The Spirit is primary and necessary (cf. Rom_8:9) from start to finish. He certainly cannot be last in a series!
One of the books that has helped me shed my denominational indoctrination and let the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several good comments about Act_2:38. One that grabbed me is:
"This reception of the spirit might be experienced before baptism (Act_10:44), after baptism (Act_2:38), or after baptism plus the laying on of apostolic hands (Act_8:16; 19:54)" (p. 167).
Moderns want clear statements of doctrine which can be affirmed, but usually they react to a "proof-text" method of interpretation and isolate only those texts that fit their pre-understanding, biases (see seminar on Biblical Interpretation, hyperlink )
Act_2:39 "the promise is for you and your children" This was an OT corporate, multi-generational, familial concept (cf. Exo_20:5-6 and Deu_5:9-10; Deu_7:9). The faith of the children was affected by the parents and was the parents' responsibility (cf. Deu_4:9; Deu_6:6-7; Deuteronomy 20-25; Deu_11:19; Deu_32:46). This corporate influence also has a frightful aspect in light of Mat_27:25 ("His blood be on us and our children").
The promise of multi-generational faith influence helps me trust that God will use my faith to influence, bless, and protect my descendants (cf. Deu_7:9). This does not deny personal responsibility, but adds an element of corporate influence. My faith and faithful service in Christ does impact my family and their family and so forth (cf. Deu_7:9). What a comforting hope and motivational promise. Faith runs through families!
In Acts the promise (Act_2:39) of God involves several items with OT links:
1. forgiveness of sins – Act_2:38; Act_3:19; Act_5:31; Act_10:43; Act_13:38-39; Act_26:18
2. salvation – Act_2:21; Act_4:12; Act_11:14; Act_13:26; Act_16:31
3. the Spirit – Act_2:38-39; Act_3:19; Act_5:32; Act_8:15-18; Act_10:44-48; Act_19:6
4. times of refreshing – Act_3:19
▣ "for all who are far off" Peter is addressing Jewish people. This phrase originally referred to exiled Jews who would be brought back to the Promised Land (cf. Isa_57:19). However, it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of YHWH (cf. Isa_49:1; Zec_6:15). The good news of the gospel is that the one true God (i.e., monotheism) who created all humans in His image (cf. Gen_1:26-27), desires to have fellowship with all of them (cf. 1Ti_2:4; 2Pe_3:9). This is the hope of the unity of all humans in Christ. In Him there are no more Jews-Gentiles, slaves-free, men-women, but all are one (cf. Eph_2:11 to Eph_3:13). Paul uses this very quote addressing Gentiles in Eph_2:13; Eph_2:17. The new age of the Spirit has brought an unexpected unity!
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▣ "as many as the Lord our God will call to Himself" This is an aorist middle (deponent) subjunctive. It originally referred to scattered Judaism. God always takes the initiative (middle voice, cf. Joh_6:44; Joh_6:65). From Eze_18:32; Joh_3:16; 1Ti_2:4; 2Pe_3:9 we know He calls all humans, at some level, to Himself. But, they must respond (i.e., subjunctive mood).
The terms "many" and "all" are biblically parallel (compare Isa_53:6, "all" with Isa_53:11-12, "many" or Rom_5:18, "all" with Rom_5:19, "many"). God's heart beats for a lost humanity made in His image (cf. Gen_1:26-27), created for fellowship with Him (cf. Gen_3:8)!
Act_2:40 "with many other words" This is textual evidence that the sermons recorded in Acts are summaries. This is also true of Jesus' teaching and preaching in the Gospels. We presuppositionally affirm the inspiration and accuracy of these summaries. The first century world was accustomed to oral presentations and their retention.
▣ "solemnly testified" This Greek term (dia plus marturomai) is popular with Luke (cf. Act_2:40; Act_8:25; Act_10:42; Act_18:5; Act_20:21; Act_20:23-24; Act_23:11; Act_28:23; Luk_16:28). The gospel has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.
▣ "kept on exhorting them" Man must respond to God's offer in Christ (cf Joh_1:12; Joh_3:16; Rom_10:9-13). This is the paradox of God's sovereignty and human free will (cf. Php_2:12-13).
NASB, NKJV "Be saved"
NRSV, TEV,
NJB "Save yourselves"
The inflected form of this term is aorist passive imperative, but as you can tell, NRSV, TEV, and NJB translate it as middle voice. This is the theological tension concerning salvation (cf. Php_2:12-13). Is it all of God, or must the hearer allow God to work in his/her life?
The Greek term "saved" (sôsô) reflects a Hebrew concept (yasha, BDB 446, cf. Exo_14:30) of physical deliverance (cf. Jas_5:15; Jas_5:20), while in the NT usage it takes on the connotation of spiritual deliverance or salvation (cf. Jas_1:21; Jas_2:14; Jas_4:12).
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▣ "this perverse generation" This may be an allusion to Deu_32:5 and Psa_78:8. The OT root for the terms "right," "righteous," "just," "justice" was "a river reed" (see Special Topic at Act_3:14). It became a construction metaphor, a measuring reed, or straight standard. God chose this metaphor to describe His own character. God is the standard! Most of the words for sin in Hebrew and Greek refer to a deviation from this standard (i.e., crooked, perverse). All humans need to be saved and restored.
Act_2:41
NASB "received"
NKJV "gladly received"
NRSV "welcomed"
TEV "believed"
NJB "accepted"
This is an aorist middle participle of apodechomai. Louw and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).
1. welcome a person
2. accept something or someone as true and respond appropriately
3. acknowledge the truth or value of something or someone
Luke uses this word often (cf. Luk_8:40; Luk_9:11; Act_2:41; Act_18:27; Act_24:3; Act_28:30). The gospel is a person to be welcomed, truth about that person to believe, and a life like that person's to live. All three are crucial.
▣ "were baptized" Baptism was a religious expectation for Jews as they entered the temple. Proselytes were self-baptized. This was an expected religious event for these hearers but with new meaning. Jesus was baptized (Mat_3:13-17); Jesus commanded us to baptize (Mat_28:19)—that settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break with Judaism and the start of the new people of God (i.e., the Church, cf. Gal_6:16).
▣ "three thousand souls" This is a round number, but a large number. Peter's message struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.
1. Jesus was the Messiah
2. the Messiah was meant to suffer
3. faith in Him was the only way to forgiveness
4. baptism was appropriate
This required a decisive, immediate, life-changing decision (as it does today)! See Special Topic: Kerygma at Act_2:14.
Act_2:42 "They were continually devoting themselves" Luke uses this concept often (cf. Act_1:14; Act_2:42; Act_2:46; Act_6:4; Act_8:13; Act_10:7). Notice the things they did when together:
1. teaching (cf. Act_2:42; Act_4:2; Act_4:18; Act_5:21; Act_5:25; Act_5:28; Act_5:42)
2. fellowship
3. breaking of bread (i.e., this possibly refers to the Lord's Supper, see note at Act_2:46)
4. prayer (cf. Act_2:43-47)
These are the things we must teach new believers! These new converts were hungry for truth and community. See Special Topic following.
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