{"id":1417,"date":"2022-12-10T14:36:30","date_gmt":"2022-12-10T14:36:30","guid":{"rendered":"https:\/\/stevebelsheim.com\/?p=1417"},"modified":"2024-01-16T20:12:59","modified_gmt":"2024-01-16T20:12:59","slug":"is-the-doctrine-of-baptismal-regeneration-the-road-to-hell-post-23-exegesis-of-acts-237-47-part-2-of-5","status":"publish","type":"post","link":"https:\/\/stevebelsheim.com\/?p=1417","title":{"rendered":"Is the Doctrine of Baptismal Regeneration the Road to Hell? \u2013 Post 23 (Exegesis of Acts 2:37-47 \u2013 Part 2 of 5)"},"content":{"rendered":"\n

INTRODUCTION<\/u><\/strong><\/p>\n\n\n\n

Posts 23 and 24 comprise the two posts that report the results of my observation of the text, i.e., Acts 2:37-47.  Post 23 reflects my observations of Acts 2:37-39.  Post 24 reports my observations of Acts 2:40-47.<\/p>\n\n\n\n

The more relevant takeaways from Post 23 are:<\/p>\n\n\n\n

(1) Acts 2:37, 39 do not appear to impact one way or the other the validity of the doctrine of baptismal regeneration.<\/p>\n\n\n\n

(2) Peter\u2019s command to repent is in the second person plural as are the direct object of his command, the forgiveness of sins, and the receipt of the Holy Spirit.<\/p>\n\n\n\n

(3) Peter\u2019s command to be baptized is in the third person singular.<\/p>\n\n\n\n

(4) In light of the Jewish view of repentance, the use of the second person implies a more primary importance than the use of the third person so as to establish a hierarchy between the verbs of the second person and third person .<\/p>\n\n\n\n

OBSERVATION OF ACTS 2:37<\/u><\/strong><\/p>\n\n\n\n

The two-fold reaction by the audience after Peter completed his Pentecost sermon is in Acts 2:37.  Acts 2:37 reads in several English translations:<\/p>\n\n\n\n

Acts 2:37 (NASB95) – 37<\/sup> Now when they heard this<\/em>, they were pierced to<\/u><\/strong> the heart, and said to Peter and the rest of the apostles, \u201cBrethren, what shall we do?\u201d<\/p>\n\n\n\n

Acts 2:37 (NCV) – 37<\/sup> When the people heard this, they felt guilty<\/u><\/strong> and asked Peter and the other apostles, \u201cWhat shall we do?\u201d<\/p>\n\n\n\n

Acts 2:37 (WUESTNT) – 37<\/sup> Now, having heard this, they were stung to the heart with poignant sorrow.<\/u><\/strong> And they said to Peter and the rest of the apostles, What shall we do, men, brothers?<\/p>\n\n\n\n

The \u201cthis,\u201d which is actually missing from the Greek text, is the substantive content of Peter\u2019s sermon.  The audience heard the message and \u201cthey were pierced to the heart.\u201d  The NASB95 translates the Greek verb katanyssomai <\/em>as \u201cthey were pierced to,\u201d it means, \u201cto experience acute emotional distress, implying both concern and regret\u2014\u2018to be greatly troubled, to be acutely distressed.\u2019\u201d  See Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 318). United Bible Societies.  Katanyssomai<\/em> is in the passive voice which means the audience was acted upon to create their emotional state.  The Wuest translation brings out the extreme emotion of Peter\u2019s audience with the language, \u201cthey were stung to the heart with poignant sorrow.\u201d <\/p>\n\n\n\n

Today, we would say that Peter\u2019s message placed his audience under conviction of their sin and their acute need for salvation.  John 16:8\u201311 (NASB95) teaches that the Holy Spirit is the agent of conviction:<\/p>\n\n\n\n

\n

8<\/sup> \u201cAnd He, when He comes, will convict the world concerning sin and righteousness and judgment; 9<\/sup> concerning sin, because they do not believe in Me; 10<\/sup> and concerning righteousness, because I go to the Father and you no longer see Me; 11<\/sup> and concerning judgment, because the ruler of this world has been judged.<\/p>\n<\/blockquote>\n\n\n\n

Acts 2:37 does not support the doctrine of baptismal regeneration.<\/p>\n\n\n\n

OBSERVATION OF ACTS 2:38<\/u><\/strong><\/p>\n\n\n\n

Introduction<\/u><\/strong><\/p>\n\n\n\n

Peter gave his audience the biblical solution to their cry for a solution for their sin by what he said in Acts 2:38\u201339 (NASB95):<\/p>\n\n\n\n

\n

38<\/sup> Peter said<\/em> to them, \u201cRepent, 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<\/sup> \u201cFor 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.\u201d<\/p>\n<\/blockquote>\n\n\n\n

The Wuest translation reads [emphasis added]:<\/p>\n\n\n\n

\n

And Peter said to them, Have a change of mind, that change of mind being accompanied by abhorrence of and sorrow for your deed, and let each one of you be baptized upon the ground of your confession of belief in the sum total of all that Jesus Christ is in His glorious Person, this baptismal testimony being in relation to the fact that your sins have been put away, and you shall receive the gratuitous gift of the Holy Spirit<\/u><\/strong>, for to you is the promise and to your children and to all who are at a distance, as many as the Lord our God shall with a divine summons call to himself.<\/p>\n<\/blockquote>\n\n\n\n

Nestle-Arndt 28th<\/sup> Edition Greek text reads:<\/p>\n\n\n\n

\n

38<\/sup> \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2\u00b7 \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5, [\u03c6\u03b7\u03c3\u03af\u03bd] \u03ba\u03b1\u1f76 \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u1f51\u03bc\u1ff6\u03bd \u1f10\u03c0\u1f76 \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u03b5\u1f30\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03bb\u03ae\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5 \u03c4\u1f74\u03bd \u03b4\u03c9\u03c1\u03b5\u1f70\u03bd \u03c4\u03bf\u1fe6 \u1f01\u03b3\u03af\u03bf\u03c5 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2. 39<\/sup> \u1f51\u03bc\u1fd6\u03bd \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03c4\u03ad\u03ba\u03bd\u03bf\u03b9\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03c3\u03b9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03b5\u1f30\u03c2 \u03bc\u03b1\u03ba\u03c1\u03ac\u03bd, \u1f45\u03c3\u03bf\u03c5\u03c2 \u1f02\u03bd \u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03ad\u03c3\u03b7\u03c4\u03b1\u03b9 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f21\u03bc\u1ff6\u03bd.<\/p>\n<\/blockquote>\n\n\n\n

This passage comprises two sentences; namely, verse 38 is one sentence and verse 39 is the second sentence.<\/p>\n\n\n\n

Outline or Phrasing of Acts 2:38<\/u><\/strong><\/p>\n\n\n\n

Outlining or \u201cphrasing\u201d a passage is a good way to better understand the passage.  An outline of Acts 2:38 is APPENDIX A.  My discussion of Acts 2:38 now follows.<\/p>\n\n\n\n

Please appreciate that I know enough NT Greek to know that I do not know NT Greek.  This discussion is in more details than usual, but it is an effort to up my exegetical game.  I\u2019ve tried my best with the time allowed. <\/p>\n\n\n\n

Verse 38 begins with the expression, \u201c\u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2\u201d which the NASB95 translates as \u201cPeter said to them.\u201d  The translators added \u201csaid\u201d and omitted a translation of the Greek conjunction \u201c\u03b4\u1f72.\u201d  Here, \u03b4\u1f72 is a continuative conjunction used to connect one sentential element to another in a way that is necessary for continuity in Greek but that is often best left untranslated for the sake of translation style.  See Lukaszewski, A. L. (2007). The Lexham Syntactic Greek New Testament Glossary. Lexham Press.  The continuity appears to be between the cry by Peter\u2019s audience for a solution and his answer to their cry.  The word \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2, which the NASB95 translates as \u201cthem,\u201d is a 3rd<\/sup> person plural personal pronoun<\/u><\/strong> of masculine gender and in the accusative case so it appears to function as a direct object of the implied verb \u201csaid.\u201d    <\/u><\/strong> <\/p>\n\n\n\n

Peter began his reply with \u201c\u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5,\u201d which the NASB95 translates as \u201crepent.\u201d  It is a 2nd<\/sup> person plural<\/u><\/strong> aorist active imperative verb.  According to Louw et al. (Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 509). United Bible Societies), it means:<\/p>\n\n\n\n

to change one\u2019s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness\u2014\u2018to repent, to change one\u2019s way, repentance.\u2019<\/p>\n\n\n\n

There is no argument that the exercise of biblical saving faith includes repentance.   As Larkin (Larkin, W. J., Jr. (1995). Acts (Vol. 5, Ac 2:37\u201341). IVP Academic) writes, repentannce and faith are linked [emphasis added]:<\/p>\n\n\n\n

\n

Peter\u2019s invitation is to repent, \u201cdo an about face in your life\u2019s orientation and attach yourself to Jesus\u201d (Talbert 1984:16). This turning from sin and turning to Christ is the necessary condition for receiving salvation blessings (Lk 13:3, 5; 15:7; 16:30; 24:47; Acts 3:19; 17:30; 20:21; 26:20). What about faith? It is mentioned in verse 44. John Stott observes, \u201cRepentance and faith involve each other, the turn from sin being impossible without the turn to God, and vice versa\u201d<\/u><\/strong> (1990:78).<\/p>\n<\/blockquote>\n\n\n\n

The next word is the Greek conjunction \u03ba\u03b1\u1f76, which the NASB95 translates as \u201cand.\u201d  It functions as a logical connective which is a conjunction that connects an additional idea or grammatical element (word, phrase, clause) to a previous idea or grammatical element.  See Heiser, M. S., & Setterholm, V. M. (2013; 2013). Glossary of Morpho-Syntactic Database Terminology. Lexham Press.  The conjunction \u03ba\u03b1\u1f76 connects the verbs \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5 and \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9.<\/p>\n\n\n\n

The NASB95 translates the Greek verb \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9 as \u201cbe baptized.\u201d  It is a 3rd<\/sup> person singular<\/u><\/strong> aorist passive imperative verb.  Louw et al., supra<\/em>, at Vol. 1, p. 536 defines it to mean:<\/p>\n\n\n\n

\n

to employ water in a religious ceremony designed to symbolize purification and initiation on the basis of repentance\u2014\u2018to baptize, baptism.\u2019<\/p>\n<\/blockquote>\n\n\n\n

According to \u201cLittle Kittel,\u201d( Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (p. 92). W.B. Eerdmans) the Greek verb baptiz<\/em>\u014d<\/em> has many meanings:<\/p>\n\n\n\n

\n

A. The Meaning of b\u00e1pt\u014d and bapt\u00edz\u014d. b\u00e1pt\u014d, \u201cto dip in or under,\u201d \u201cto dye,\u201d \u201cto immerse,\u201d \u201cto sink,\u201d \u201cto drown,\u201d \u201cto bathe,\u201d \u201cwash.\u201d The NT uses b\u00e1pt\u014d only in the literal sense, e.g., \u201cto dip\u201d (Lk. 16:24), \u201cto dye\u201d (Rev. 19:13), and bapt\u00edz\u014d only in a cultic sense, mostly \u201cto baptize.\u201d<\/p>\n<\/blockquote>\n\n\n\n

The next expression is \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u1f51\u03bc\u1ff6\u03bd, which the NASB95 translates as \u201ceach of you.\u201d  The word \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2, which the NASB95 translates as \u201ceach\u201d is a nominative<\/u><\/strong> singular masculine adjective.  The word \u1f51\u03bc\u1ff6\u03bd, which the NASB95 translates as \u201cof you,\u201d is a  2nd<\/sup> person plural personal<\/u><\/strong> pronoun<\/u><\/strong> in the genitive case. <\/p>\n\n\n\n

There is agreement in person and number between \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5 and \u1f51\u03bc\u1ff6\u03bd, and this is not the case with \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9 (3rd<\/sup> person singular) and \u1f51\u03bc\u1ff6\u03bd (2nd<\/sup> person plural).  This agreement would appear to link \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5 and \u1f51\u03bc\u1ff6\u03bd which is consistent with the observation by Tom Constable (Constable, T. (2003). Tom Constable\u2019s Expository Notes on the Bible (Ac 2:38). Galaxie Software):<\/p>\n\n\n\n

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Peter called for individual repentance (\u201ceach of you,\u201d Gr. second person plural). The Jews thought corporately about their responsibilities as God\u2019s chosen people, but Peter confronted them with their individual responsibility to believe in Jesus.<\/p>\n<\/blockquote>\n\n\n\n

In light of the distinction between individual and corporate repentance, Luke\u2019s use of the second person plural verb emphasized the individual, rather than the corporate, nature of gospel repentance.  The second person refers to the person spoken to and the third person is everything else but the speaker (first person) and the person spoken to (second person).   The shift from second person to third person and back to the second person with respect to the expression the forgiveness of your sins appears to have significance as we will see.<\/p>\n\n\n\n

Utley (Utley, R. J. (2003). Luke the Historian: The Book of Acts: Vol. Volume 3B (p. 42). Bible Lessons International) discusses the grammatical change [emphasis added]:<\/p>\n\n\n\n

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 \u201cbe baptized\u201d This is an AORIST PASSIVE IMPERATIVE (cf. NASB, NKJV). Curtis Vaughan, Acts, has an interesting footnote on p. 28.<\/p>\n<\/blockquote>\n\n\n\n

  \u201cThe Greek word for \u2018baptized\u2019 is a third person imperative; the word for \u2018repent,\u2019 a second person imperative. This change from the more direct second person command to the less direct third person of \u2018baptized\u2019 implies that Peter\u2019s basic primary demand is for repentance.\u201d<\/u><\/strong><\/p>\n\n\n\n

This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). 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\u2019s second sermon, though repentance is (cf. 3:19; Luke 24:17).<\/u><\/strong><\/p>\n\n\n\n

The New Living Translation (NLT) reflects this agreement when it reads [emphasis added] :<\/p>\n\n\n\n

\n

38<\/sup> Peter replied, \u201cEach of you must repent of your sins<\/u><\/strong> and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit.<\/p>\n<\/blockquote>\n\n\n\n

Peter set out the baptismal formula of \u1f10\u03c0\u1f76 \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6\u201d which the NASB95 translates as \u201cin the name of Jesus Christ.\u201d   Faw (Faw, C. E. (1993). Acts (pp. 318\u2013319). Herald Press) discusses the formula:<\/p>\n\n\n\n

\n

In Acts, the reliance on the name of Jesus is rather fully developed, especially in the early chapters. Since the name stands for the totality of the risen Lord, the apostles, after being filled with the Holy Spirit, work miracles in the name of Jesus (3:6; 4:10, 17, 30) and testify powerfully in his name (4:17\u201318; 5:28; 9:27).<\/p>\n<\/blockquote>\n\n\n\n

A paper entitled \u201cBaptism in Jesus Name\u201d by Danny Brown (link: Baptism In Jesus Name (majordrivecofc.org)<\/a>) reads [emphasis added]:<\/p>\n\n\n\n

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\u201cTo be baptized resting on the name of Christ would include the idea of doing it on His authority.<\/u><\/strong> His name is an index to Him in His revealed character and work. To depend on Him as Jesus is to depend on Him as Savior (Matt 1:21). To depend on him as Christ means to depend on Him as the one anointed by God. He has been anointed to be our prophet, priest and king. In fact, in this very context Peter presented Christ as Lord or ruler. To be baptized resting on His name would include submission to His authority as ruler. Thus we do it by His authority. We are baptized because He is who He is, and in reliance upon Him.\u201d (J. D. Bales, Hub of the Bible, p 218-219<\/p>\n<\/blockquote>\n\n\n\n

A Jewish commentary (Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Ac 2:38). Jewish New Testament Publications) emphasizes the correlation between \u201cin the name\u201d and the authority of Jesus:<\/p>\n\n\n\n

\n

And be immersed (or \u201cbaptized\u201d; see Mt 3:1N) on the authority of Yeshua the Messiah (literally, \u201con\/upon the name (Greek onoma) of Yeshua the Messiah\u201d). The command is to absorb completely and accept totally the work, power, authority and person of Yeshua the Messiah; on \u201conoma\u201d see 3:16N, Mt 28:19N.<\/p>\n<\/blockquote>\n\n\n\n

There is much dispute about the next word which is the proposition \u03b5\u1f30\u03c2 that the NASB95 translates as \u201cfor.\u201d  While \u03b5\u1f30\u03c2 has many meanings, there are four more common interpretations.  In a lengthy note, the NET Bible (Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ac 2:38). Biblical Studies Press) discusses those interpretations:<\/p>\n\n\n\n

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84 tn There is debate over the meaning of \u03b5\u1f30\u03c2 in the prepositional phrase \u03b5\u1f30\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd (eis aphesin t\u014dn hamarti\u014dn hum\u014dn, \u201cfor\/because of\/with reference to the forgiveness of your sins\u201d). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369\u201371 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and \u03b5\u1f30\u03c2 has the meaning of \u201cfor\u201d or \u201cunto.\u201d Such a view suggests that salvation is based on works\u2014an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38\u201339, 48; 15:11; 16:30\u201331; 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 \u201cbaptism\u201d in Acts\u2014especially 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, \u201cRepent for\/with reference to your sins, and let each one of you be baptized \u2026\u201d Such a view is an acceptable way of handling \u03b5\u1f30\u03c2, 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 Acts 10:47 and 11:15\u201316. If this interpretation is correct, then Acts 2:38 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, \u201cActs,\u201d EBC 9:283\u201385; B. Witherington, Acts, 154\u201355; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129\u201330; BDAG 290 s.v. \u03b5\u1f30\u03c2 4.f.<\/p>\n<\/blockquote>\n\n\n\n

Polhill (Polhill, J. B. (1992). Acts (Vol. 26, p. 117). Broadman & Holman Publishers) points out that repentance is the usual connection with the forgiveness of sins:<\/p>\n\n\n\n

\n

There is ample evidence in the New Testament, however, that eis can also mean on the ground of, on the basis of, which would indicate the opposite relationship\u2014that the forgiveness of sins is the basis, the grounds for being baptized. Perhaps more significant, however, is that the usual connection of the forgiveness of sins in Luke-Acts is with repentance and not with baptism at all (cf. Luke 24:47; Acts 3:19; 5:31). In fact, in no other passage of Acts is baptism presented as bringing about the forgiveness of sins. If not linked with repentance, forgiveness is connected with faith (cf. 10:43; 13:38f.; 26:18). The dominant idea in 2:38 thus seems to be repentance, with the other elements following. Repentance leads to baptism, the forgiveness of sins, and the gift of the Spirit. The essential response Peter called from the Jewish crowd is the complete turnabout that comprises true repentance, to turn away from their rejection of the Messiah and to call upon his name, receive baptism into his community, and share the gift of the Spirit they had just witnessed so powerfully at work in the Christians at Pentecost.<\/p>\n<\/blockquote>\n\n\n\n

The next expression reads, \u201c\u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd\u201d which the NASB95 translates as \u201cthe forgiveness of your sins.\u201d  The NASB95 translates the Greek noun (accusative singular feminine) \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd as \u201cthe forgiveness\u201d and according to Louw et al., supra, at Vol. 1, p. 502, it means:<\/p>\n\n\n\n

\n

to remove the guilt resulting from wrongdoing\u2014\u2018to pardon, to forgive, forgiveness.\u2019\u1f00\u03c6\u03af\u03b7\u03bc\u03b9f: \u1f04\u03c6\u03b5\u03c2 \u1f21\u03bc\u1fd6\u03bd \u03c4\u1f70 \u1f40\u03c6\u03b5\u03b9\u03bb\u03ae\u03bc\u03b1\u03c4\u03b1 \u1f21\u03bc\u1ff6\u03bd \u2018forgive us the wrongs that we have done\u2019 Mt 6:12<\/p>\n<\/blockquote>\n\n\n\n

The NASB95 translates \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd as \u201cof \u2026 sins.\u201d  It is a combination of an article and a noun (genitive plural feminine).  The NASB95 translates \u1f51\u03bc\u1ff6\u03bd, which is a Greek 2nd<\/sup> person plural personal pronoun<\/u><\/strong> in the genitive case, as \u201cyour.\u201d   There is agreement in person and number between \u1f51\u03bc\u1ff6\u03bd and \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5.  There is not agreement in person or number between \u1f51\u03bc\u1ff6\u03bd and \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9.  This appears to make the case for a connection between \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5 and \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd while there is no such connection between \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9 and \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u1f51\u03bc\u1ff6\u03bd. <\/p>\n\n\n\n

The next word is the copulative conjunction \u03ba\u03b1\u1f76, which the NASB95 translates as \u201cand.\u201d It functions to bind two words together in a close relationship of logic.  See Lukaszewski, Id<\/em>.  Here, \u03ba\u03b1\u1f76 binds together forgiveness of sins and the receipt of the Holy Spirit.<\/p>\n\n\n\n

The NASB95 translates the Greek verb \u03bb\u03ae\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5 as \u201cyou will receive,\u201d  and according to Louw et al., supra, at Vol. 1, p. 571 it means:<\/p>\n\n\n\n

\n

to receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver\u2014\u2018to receive, receiving, to accept.\u2019<\/p>\n<\/blockquote>\n\n\n\n

The 2nd<\/sup> person plural<\/u><\/strong> verb \u03bb\u03ae\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5 is in the future tense, middle voice and indicative mood. The NASB95 translates \u03c4\u1f74\u03bd as \u201cthe\u201d and it is an article in the accusative singular feminine.  The NASB95 translates \u03b4\u03c9\u03c1\u03b5\u1f70\u03bd as \u201cgift\u201d and it is a noun in accusative singular feminine.  The NASB95 translates \u03c4\u03bf\u1fe6 as \u201cthe\u201d and this article is in the genitive singular neuter.  The NASB95 translates \u1f01\u03b3\u03af\u03bf\u03c5 as \u201cHoly\u201d and this adjective is genitive singular neuter.  The NASB95 translates \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 as \u201cof \u2026 Spirit\u201d and this noun is genitive singular neuter.<\/p>\n\n\n\n

One point to note is the agreement in person and number between the following salvation-oriented expressions: (1) \u201crepent,\u201d (2) \u201ceach of you,\u201d (3) \u201cthe forgiveness of your sins,\u201d and (4) \u201cyou will receive the gift of the Holy Spirit.\u201d <\/p>\n\n\n\n

OBSERVATION OF ACTS 2:39<\/u><\/strong><\/p>\n\n\n\n

Acts 2:39 (NASB95) reads:<\/p>\n\n\n\n

\n

39<\/sup> \u201cFor 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.\u201d<\/p>\n<\/blockquote>\n\n\n\n

In the Wuest translation (WUESTNT), this verse reads:<\/p>\n\n\n\n

\n

, for to you is the promise and to your children and to all who are at a distance, as many as the Lord our God shall with a divine summons call to himself.<\/p>\n<\/blockquote>\n\n\n\n

The promise is the gift of the Holy Spirit.  Gangel (Gangel, K. O. (1998). Acts (Vol. 5, p. 30). Broadman & Holman Publishers) writes that the gift is the Holy Spirit:<\/p>\n\n\n\n

\n

The gift of the Holy Spirit then became the seal of salvation. To whom is this available? For all whom the Lord our God will call.<\/p>\n<\/blockquote>\n\n\n\n

The UBS translation handbook (Newman, B. M., & Nida, E. A. (1972). A handbook on the Acts of the Apostles (p. 60). United Bible Societies) agrees:<\/p>\n\n\n\n

\n

In the present context God\u2019s promise refers to his promise regarding the Holy Spirit;<\/p>\n<\/blockquote>\n\n\n\n

Acts 2:39 does not appear to argue for or against the validity of the doctrine of baptismal regeneration.<\/p>\n\n\n\n

CONCLUSION<\/u><\/strong><\/p>\n\n\n\n

In conclusion, Post 23 reflects my observations of Acts 2:37-39.  The more relevant takeaways from Post 23 are:<\/p>\n\n\n\n

(1) Acts 2:37, 39 do not appear to impact one way or the other the validity of the doctrine of baptismal regeneration.<\/p>\n\n\n\n

(2) The agreement in person and number between the following salvation-oriented expressions: (1) \u201crepent,\u201d (2) \u201ceach of you,\u201d (3) \u201cthe forgiveness of your sins,\u201d and (4) \u201cyou will receive the gift of the Holy Spirit.\u201d <\/p>\n\n\n\n

Peter\u2019s command to repent is in the second person plural as are the direct object of his command, the forgiveness of sins, and the receipt of the Holy Spirit.<\/p>\n\n\n\n

(3) Peter\u2019s command to be baptized is in the third person singular.<\/p>\n\n\n\n

(4) In light of the Jewish view of repentance, the use of the second person implies a more primary importance than the use of the third person so as to establish a hierarchy between the verbs of the second person and third person.<\/p>\n\n\n\n

VERY IMPORTANT IF YOU BELIEVE IN BAPTISMAL REGENERATION<\/u><\/strong><\/p>\n\n\n\n

Finally, let me quote gotquestions.org (link: https:\/\/www.gotquestions.org\/baptism-Mark-16-16.html<\/a> ):<\/p>\n\n\n\n

If you believe in baptismal regeneration, you would do well to prayerfully consider whom or what you are really putting your trust in. Is your faith in a physical act<\/em> (being baptized) or in the finished work of Christ on the cross? Whom or what are you trusting for salvation? Is it the shadow (baptism) or the substance (Jesus Christ)? Our faith must rest in Christ alone. \u201cWe have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace\u201d (Ephesians 1:7).<\/p>\n\n\n\n

Please read and take to heart what I write in the section entitled \u201cIF YOU ARE NOT A CHRISTIAN.\u201d<\/strong><\/strong><\/h2>\n\n\n\n

 <\/u><\/strong><\/h2>\n\n\n\n

IF YOU ARE UNSURE ABOUT YOUR SALVATION<\/u><\/strong><\/h2>\n\n\n\n

If you are unsure about your salvation, you need to check out my book The Salvation Meter: Biblical Self-Diagnostic Tests to Examine Your Salvation and Spiritual Growth<\/strong><\/em> (book link at Xulon Press: https:\/\/www.xulonpress.com\/bookstore\/bookdetail.php?PB_ISBN=9781662828638<\/a> ).  At Amazon the book link is  https:\/\/www.amazon.com\/Salavation-Meter-Biblical-Self-Diagnostic-Spiritual\/dp\/1662828632<\/a> .  I also have a website in which I am updating the content in the book.  The link to my website for the book is https:\/\/thesalvationmeter.com<\/a> .<\/p>\n\n\n\n

IF YOU ARE NOT A CHRISTIAN<\/u><\/strong><\/h2>\n\n\n\n

\u2026 please (1) read through \u201cGod\u2019s Plan of Salvation\u201d so you can understand what God did for you through His only unique Son, Jesus Christ, and (2), from the bottom of your heart, pray the \u201cSinner\u2019s Prayer\u201d meaning every word.  If you do, you will be reconciled to God \u2013 saved – through Jesus Christ. <\/p>\n\n\n\n

God\u2019s Plan of Salvation<\/strong><\/p>\n\n\n\n

In the beginning, God, who is holy, created the entire universe.  As a part of His creative actions, He made humans in His image to know Him.  For a while, everything was right between God and our ancestors, Adam and Eve.    But Adam sinned, and his sin was passed down to all of humankind whereby we became separated from God.  Nothing we could do on our own could bridge that separation so that without God\u2019s intervention, hell would be our eternal destination.   <\/p>\n\n\n\n

Fortunately for us, in His great love and mercy God provided humankind with the only means of salvation, which is through Jesus Christ who is God\u2019s only unique Son.  While retaining His deity, God the Son became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law Himself and taking on Himself the punishment for the sins of all those who would ever repent and trust in Him for their salvation.  Jesus rose from the dead, showing that God the Father accepted Christ\u2019s sacrifice and that God\u2019s wrath against us has been exhausted.  He now calls us to repent of our sins and trust alone in what Christ did to save us. <\/p>\n\n\n\n

If we repent of our sins and completely trust in Christ alone that He died for our sins and rose to life from the dead, we are born again into a new life, an eternal life with God. <\/p>\n\n\n\n

Scripture References: Genesis 1:1, 27, 31; Habakkuk 1:13; Genesis 2:7, 18, 21-25;  Genesis 3:1-7, 23-24; Isaiah 59:2; Romans 3:19-20, 23; 5:17-19; Ephesians 2:8-9; Romans 6:23; John 14:6; Acts 4:12; 1 Corinthians 15:3; 1 John 4:10; John 3:16-18; Mark 1:15; Romans 1:4; 4:25; John 3:5-8; 1 Peter 1:3.<\/p>\n\n\n\n

 \u201cSinner\u2019s Prayer\u201d<\/strong><\/p>\n\n\n\n

Lord, Jesus Christ, the only unique Son of God, thank You for Your free gift of eternal life.  I know I\u2019m a sinner who cannot save myself no matter what I do, and I deserve to spend eternity in hell.  But, I know that because You loved me so much, You voluntarily died on the cross for me taking my sins upon Yourself, and You physically bodily rose from the grave showing that Your sacrificial death was sufficient payment to give me eternal life in Heaven.  I now repent of my sins and trust alone in what You did for my eternal salvation.  Please take control of my life as I now receive You as my Lord and Savior.  Thank You so much for saving me.  I am now Yours forever!<\/em> (Scripture references: John 1:1-4, 11-14; John 3:16; Romans 6:23; Ephesians 2:8-9; Romans 3:21-26; Isaiah 53:4-6; Mark 1:15; Acts 16:31; Acts 4:12; Romans 10:9-10, 13; 1 Corinthians 15:3-4; John 10:27-29).<\/p>\n\n\n\n

Upon your salvation, you must find a spiritually solid Bible-believing church that (1) teaches that the sixty-six books of the Bible are the inspired, inerrant, and infallible Word of God, (2) believes in the doctrine of the Trinity, which means that there is one God who eternally exists as three distinct Persons \u2014 the Father, Son, and Holy Spirit \u2013 and each Person is fully God, and (3) teaches that salvation is by grace through faith and not by works (e.g., water baptism by immersion).<\/p>\n\n\n\n

ONE CAUTIONARY POINT.  Please do not make the mistake of thinking that once you become a Christian, your life will become easy.  Most likely, it will become more difficult.  God\u2019s blessing of salvation and life’s difficulties are not mutually exclusive.  Jesus told His disciples, \u201cIf the world hates you, remember that it hated me first.\u201d John 15:18 (NLT).  Always keep in mind that you have an eternal home in heaven waiting for you per John 14:2\u20134 (NLT):<\/p>\n\n\n\n

2<\/sup> There is more than enough room in my Father\u2019s home.  If this were not so, would I have told you that I am going to prepare a place for you?  3<\/sup> When everything is ready, I will come and get you, so that you will always be with me where I am.  4<\/sup> And you know the way to where I am going.\u201d<\/p>\n\n\n\n

.<\/p>\n\n\n\n

NOTICE OF PERMISSIONS<\/u><\/strong><\/p>\n\n\n\n

I am mindful of and respect the rights other authors and\/or publishers possess in their works.  I thus try my best to not violate any copyright rights other authors and\/or publishers possess in their works.  The below copyright permission statement is the result of my best efforts to understand that limited usage or “fair use” is available and\/or to secure direct permission for specific works.  The quotations from commentaries are considered to be “fair use.”<\/p>\n\n\n\n

Scripture quotations marked “ESV” are from the ESV\u00ae Bible (The Holy Bible, English Standard Version) copyright 2001 by Crossway, a publishing ministry of Good News Publishers.  Used by permission.  All rights reserved.<\/p>\n\n\n\n

Scripture marked \u201cNASB95\u201d are taken from the NEW AMERICAN STANDARD BIBLE\u00ae, Copyright \u00a9 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission.”<\/p>\n\n\n\n

Scripture marked “NCV” is taken from the New Century Version.  Copyright \u00a9 1987, 1988, 1991 by Thomas Nelson, Inc. Used by permission.  All rights reserved.”<\/p>\n\n\n\n

The Scriptures marked “NET” are quoted are from the NET Bible\u00ae  http:\/\/netbible.com copyright \u00a91996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved”.<\/p>\n\n\n\n

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright \u00a9 1996, 2004, 2007, 2013, 2015 by Tyndale House Foundation.  Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188.  All rights reserved.<\/p>\n\n\n\n

Scripture marked “GW” is taken from the God’s Word Bible that is a copyrighted work of God’s Word to the Nations.  Quotations are used by permission.<\/em><\/p>\n\n\n\n

APPENDIX A<\/u><\/strong><\/p>\n\n\n\n

38<\/sup> \u03a0\u03ad\u03c4\u03c1\u03bf\u03c2 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2<\/p>\n\n\n\n

\u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 {them \u00ae pronoun personal 3rd<\/sup> person<\/u><\/strong> accusative plural<\/u><\/strong> masculine}\u00b7<\/p>\n\n\n\n

\u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ae\u03c3\u03b1\u03c4\u03b5, [\u03c6\u03b7\u03c3\u03af\u03bd] {repent \u00ae verb<\/u><\/strong> aorist active imperative 2nd<\/sup> person plural<\/u><\/strong>}<\/p>\n\n\n\n

\u03ba\u03b1\u1f76 {and}<\/p>\n\n\n\n

\u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03ae\u03c4\u03c9 {be baptized \u00ae verb<\/u><\/strong> aorist passive imperative 3rd<\/sup> person singular<\/u><\/strong>}<\/p>\n\n\n\n

\u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 {each \u00ae adjective nominative singular masculine} \u1f51\u03bc\u1ff6\u03bd {of you \u00ae pronoun personal 2nd<\/sup> person <\/u><\/strong>genitive plural<\/u><\/strong>}<\/p>\n\n\n\n

\u1f10\u03c0\u1f76 \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 {in the name \u00ae noun dative singular neuter} \u1f38\u03b7\u03c3\u03bf\u1fe6 {of Jesus \u00ae noun genitive singular masculine} \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 {Christ \u00ae noun genitive singular masculine}<\/p>\n\n\n\n

 \u03b5\u1f30\u03c2 {for \u00ae preposition}<\/p>\n\n\n\n

\u1f04\u03c6\u03b5\u03c3\u03b9\u03bd {the forgiveness \u00ae noun accusative singular feminine} \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd {of \u2026 sins \u00ae article genitive plural feminine & noun genitive plural feminine} \u1f51\u03bc\u1ff6\u03bd {your \u00aepronoun personal 2nd<\/sup> person<\/u><\/strong> genitive plural<\/u><\/strong>}<\/p>\n\n\n\n

\u03ba\u03b1\u1f76 {and}<\/p>\n\n\n\n

\u03bb\u03ae\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5 {you will receive \u00ae verb<\/u><\/strong> future middle indicative 2nd<\/sup> person plural<\/u><\/strong>}<\/p>\n\n\n\n

\u03c4\u1f74\u03bd {the \u00ae article accusative singular feminine} \u03b4\u03c9\u03c1\u03b5\u1f70\u03bd {gift \u00ae accusative singular feminine} \u03c4\u03bf\u1fe6.{the \u00ae article genitive singular neuter} \u1f01\u03b3\u03af\u03bf\u03c5 {Holy \u00ae adjective genitive singulat neuter} \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 {of \u2026 Spirit \u00ae noun genitive singular neuter}.<\/p>\n","protected":false},"excerpt":{"rendered":"

INTRODUCTION Posts 23 and 24 comprise the two posts that report the results of my observation of the text, i.e., Acts 2:37-47.  Post 23 reflects my observations of Acts 2:37-39.  Post 24 reports my observations of Acts 2:40-47. The more relevant takeaways from Post 23 are: (1) Acts 2:37, 39 do not appear to impact […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"off","_et_pb_old_content":"","_et_gb_content_width":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[320],"tags":[],"class_list":["post-1417","post","type-post","status-publish","format-standard","hentry","category-baptism"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/posts\/1417","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1417"}],"version-history":[{"count":4,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/posts\/1417\/revisions"}],"predecessor-version":[{"id":2076,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=\/wp\/v2\/posts\/1417\/revisions\/2076"}],"wp:attachment":[{"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1417"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1417"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/stevebelsheim.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1417"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}