Acts 2:38

Repent. For a discussion of the import of this word see on Matt. 3:2; 4:17. This is the message that Christ commanded to be preached (Luke 24:47).

Be baptized. See on Matt. 3:6; Mark 16:16. This was to be an integral part of the apostles’ ministry (Matt. 28:19).

Every one. Peter allows no exemption from baptism. Although it is not a saving act, it is the outward sign of the death of the old life and the beginning of the new, and is required of all.

In the name. Textual evidence is divided (cf. p. 10) between this and the reading “upon the name,” that is, upon confession of the name of Jesus. Such an interpretation would suit the context, which deals with Jesus as “Lord and Christ” (v. 36).

The question arises, Why in this instance, and in chs. 10:48; 19:5, is only the name of Jesus mentioned in connection with baptism, and not the threefold name given in Matt. 28:19? Various explanations have been given. The most satisfactory solution seems to be that Luke is not recording the baptismal formula, but Peter’s exhortation to those who are willing to confess Jesus as the Christ. It was only logical that Christian baptism sometimes might be spoken of as if only in the single name, since of the persons of the Godhead, it is Christ particularly to whom baptism points. This is illustrated in early Christian literature, both in the NT and later. Thus the Didache, or Teaching of the Twelve Apostles (7; 9), uses both the single name and the three names in connection with baptism. This early attitude is demonstrated by Ambrose (d. A.D. 397), who declared concerning the baptismal formula: “He who says the one signifies the Trinity. If you say Christ, you have designated also God the Father from whom the Son was anointed, and also the Son, the very One who was anointed, and the Holy Spirit by whom He was anointed” (De Spiritu Sancto i. 3; J. P. Migne, ed., Patrologia Latina, vol. XVI, col. 743). Peter’s hearers already believed in God the Father; the real test, so far as they were concerned, was whether they would accept Jesus as the Messiah.

As Christ had instructed, baptism was now given “in the name,” in vital connection with the person of Jesus Christ. Only by recognizing Him could the convert now come to baptism. The disciples had just experienced the gift of the Holy Spirit, and thus they were in a position to recognize the meaning of John the Baptist’s prophecy that Christ would baptize them “with the Holy Ghost, and with fire” (Matt. 3:11). The mystical union between the believer and his Lord, made real by the Spirit, is signalized in the rite of baptism.

Sins. Textual evidence favors (cf. p. 10) the reading “your sins.” This makes forgiveness a very personal matter (see on Matt. 1:21; 3:6; 26:28; Luke 3:3).

Gift of the Holy Ghost. These words may be understood as identifying the gift, and so may be read, “gift which is the Holy Ghost.” The Greek dorea, “gift,” is a general term, and differs from charisma, a term applied to the more specific gifts of the Spirit (1 Cor. 12:4). The apostle promises the presence of the Spirit of God as a personal possession for each believer. He is not here concerned with the bestowal of miraculous powers.

Note the steps in the blessed experience of becoming a Christian, as outlined in this verse: (1) repentance, (2) baptism, (3) remission of sin, (4) reception of the Holy Spirit.