INTRODUCTION
A. The Lord Jesus Christ who having “all authority in heaven and on earth” (Mat 28:18) gave in the great commission to his apostles commanding them to teach others “to observe all things whatsoever I have commanded you” (Mat 28:19-20; Mar 16:15-20; Luk 24:45-49). That charge was also to be adhered to by those whom the apostles taught (2Ti 1:13). They were to pass the charge on to still other who would hold to it (cp. 2Ti 2:2). Baptism was part that charge. To reject baptism would be to pervert the gospel of Jesus Christ. One only needs to make a brief reading of the Book of Acts to realize batism is part of what Jesus commanded for it is one the apostle did and taught.
Jews on Pentecost-(Act 2:22-38, 40-41, 47).
Samaritans-(Act 8:12).
Simon (Act 8:13).
Ethiopian Eunuch (Act 8:26-39).
Saul of Tarsus (Act 9:1-6; 22:16; Acts 26).
Cornelius (Act 10:1-2; Acts 11:14; Acts 10:43,47-48).
Lydia (Act 16:14-15).
Philippian Jailer (Act 16:25-33).
B. As mentioned, according to Peter’s response to the question in Acts 2 about what to do about guilt for sin, there can be no denying, baptism is part of God’s plan of salvation. The only question is, does baptism come before “for the remission of sisn” or after “because of the remission of sins” that is having already received forgiveness of sins? There are many who argue that the the Greek preposition EIS translated "for" in the baptism accounts such as Acts 2:38 is a mistranslation and should really be translated "because of", making baptism something done because we have already been forgiven, rather than for the remission of sins.
C. Hence, such people believe they are saved at the point of repentance prior to baptism and submit to baptis only because it is a symbol of the salvation that has already been received.
D. However, there are several reasons for outright rejected such a treaching.
E. Let’s consider three reasons.
Discussion
I. TESTOMONY OF THE GREEK GRAMMER
Chart Acts 2:38
KJV
38 Then Peter said unto them, Repent <3340> (5657), and <2532> be baptized <907> (5682) every one of you in the name of Jesus Christ for <1519> the remission <859> of sins <266>, and ye shall the gift of the Holy Ghost.
Textus Receptus (Greek - Original language in which the New Testament was written)
38 petrov <4074> {N-NSM} de <1161> {CONJ} efh <5346> (5713) {V-IXI-<3>S} prov <4314> {PREP} autouv <846> {P-APM} metanohsate <3340> (5657) {V-AAM-<2>P} kai <2532> {CONJ} baptisyhtw <907> (5682) {V-APM-<3>S} ekastov <1538> {A-NSM} umwn <5216> {P-<2>GP} epi <1909> {PREP} tw <3588> {T-DSN} onomati <3686> {N-DSN} ihsou <2424> {N-GSM} cristou <5547> {N-GSM} eiv <1519> {PREP} afesin <859> {N-ASF} amartiwn <266> {N-GPF} kai <2532> {CONJ} lhqesye <2983> (5695) {V-FDI-<2>P} thn <3588> {T-ASF} dwrean <1431> {N-ASF} tou <3588> {T-GSN} agiou <40> {A-GSN} pneumatov <4151> {N-GSN}
Literal
38 Peter <4074> then <1161> said <5346> (5713) unto <4314> them <846>, Repent <3340> (5657) and <2532> be baptized <907> (5682) every one <1538> of you <5216> in <1909> the <3588> name <3686> of Jesus <2424> Christ <5547> for <1519> the remission <859> of sins <266>, and <2532> ye shall receive <2983> (5695) the <3588> gift <1431> of the <3588> Holy <40> Ghost <4151>.
Repent <3340> (5657) , metanohsate <3340> (5657) and <2532> , kai <2532>
{Verb
-
Aorist
Active
Masculine
Z 2cd Person
Plural}
{Conjunction}
baptized <907> (5682), baptisyhtw <907> (5682) for <1519,> eiv <1519>
{Verb {Preposition
Aorist Accusative}
Passive
M imperative
Z Third person
Singulars}
the remission <859> afesin <859> of sins <266> amartiwn <266>
{Noun {Noun
Accusative -
Singular Genitive
Feminine} Plural
A. The Greek preposition eis can mean a lot of things, yes, but one of the very nice things about the Greek language is that it is very descriptive and words usage is genrally very specific.
1. The Greeks used what we call cases, which use specific endings for words in different positions such as subject, possessive, indirect object, and direct object.
2. Furthermore, the Greek also has what is called constructions, or, a rule about how a preposition will function within the sentence. Acts 2:38 does not contain a causal (i.e. "since," “because of”) construction, but rather and Accusative construction.
3. All this means is when EIS is used with a direct object, it means "by means of," or, "for," not the causal “because of.” This is the reaons every translation we have which adheres to the original Greek, even the interpretive translations, translate EIS in Acts 2:38 as "for the remission of sins" and not “because of the remission of sins.”
4. One has to come up with many fanciful explanations to change what is grammatically correct.
5. “for” and “remission of sins” are definitely grammatically connected.
B. Eis in Act 2:38, looks forward rather than backwards.
a. After discussing the Greek preposition en, meaning in, always taking the dative case (the "in case"), grammarian Machen in his celebrated grammar states, "the preposition eis (one used in Acts 2: 38, dm) meaning into, on the other hand always takes the accusative" (New Testament Greek for Beginners, pg. 40). Regarding the accusative case in Greek, Daniel Wallace stated, "It is primarily used to limit the action of a verb as to extent, direction, or goal" (Greek Grammar Beyond the Basics, pg. 178). The accusative case, simply stated, is the case of forward action. Hence, "for" (eis) in Acts 2: 38 means in order to, toward, into, or unto the forgiveness of sins. Remember that kai ("and") joins "repent" and "be baptized" in Acts 2: 38 hence, what is said of one, is said of the other. Both repentance and baptism, then, reach forth to the obtaining of remission of sins (cp. Lk. 24: 47).
C. Now let’s consider whether or not “remission of sins” is the object of both "repent and be baptized."
1. I know of no one who claims to be a Christian, who does not realize repentance is necessary to salvation.
2. Since they know that repentance is essential to salvation (2Pe 3:9; Luk 13:3-5; Act 17:30-31), those who oppose baptism for “remission of sins” make an effort to prove that “unto remission of sins” does not modify both verbs: repentance and baptism.
3. "Repent," (in the Greek), is 2nd person, plural, and "be baptized" is 3rd person, singular.
a. Since the rule is that a verb must agree with its subject in number and person, it is argued that repent and be baptized cannot have the same subject.
b. It is stated than that those told to repent are a different group from those told to be baptized
4. Are there grammatical reasons which absolutely forbid one to hold that “unto the remission of your sins” cannot modify both “repent” and “be baptized”?
5. Since, in , the context Peter’s words were given in answer about what was to be done regading guilt of sin, the phrase “unto the remission of sins” indicates that it should be regarded as modifying both verbs: “repent” and “be baptized.”
a. In opposing the contention of Methodists that babies should be baptized, outstanding Baptist scholars, such as J. Pendleton said, “It is clear as the sun in heaven that the same persons are commanded to repent and be baptized.” (Three Reasons for Being A Baptist, p. 20.).
b. H. B. Hackett, said, “We connect naturally with both the preceding verbs.” (Commentary on the Acts of the Apostles, p. 53.)
c. J. H. Thayer said, “I accept the rendering of the revised version ‘unto the remission of your sins’ (the s expressing the end aimed at and secured by the repentance and baptism’ just previously enjoined)” (quoted by J. W. Shepherd in Shepherd, Handbook on Baptism, p. 356).
6. 'ye,' (plural) were told to be baptized? 'every' modifies 'one'; hence, Peter told 'everyone' of them to be baptized.
a. Considering the grammar, they were collectively told to repent [plural], then they were distributively told 'every one of you [singularly]' to be baptized.
b. Both collectively and distributively, all were told to “repent and be baptized”
c. Both verbs were commanded of the same group of people.
II. THE TESTIMONY OF THE SCRIPTURES
A. Since the Bible does declare that baptism is to rid ourselves of sin, to translate “EIS” as “for” would be in harmony with scripture whereas to translate it “because of would not be in harmony with scripture.
1. When the Bible says baptism is for the remission of sins, that is to wash away sins, or to put off the body of the sins, then we must accept it (Acts 22:16, Rom 6:3-7, Col 2:11-13).
2. We can either accept what the Bible says or we will find ourselves arguing with the author of the Bible - God (Joh 12:47-48).
B. Scriptural baptism or baptism according to the authority of the scriptures, changes one’s state from “out of Christ” to “into Christ” (cf. Rom 6:3; Gal 2:26; also Eph 1:3; 2Ti 2:lO).
1. Salvation or forgiveness of sins is a spiritual blessing therefore it is in Christ.
2. Since all baptism puts us into Christ (without it we remain outside of Christ) it brings us salvation, forgiveness of sins or remission of sins.
C. To better understand that “for” is the proper preposition to use rather than “because” in Acts 2:38, it would be helpful to read a parellel use of the phrase used elsewhere in scripture.
1. Chart Parelles (Act 2:38; Mat 26:28).
Chart Parallels
Act 2:28 Mat 26:28
For this is my blood of the new testament,
which is shed for many
Repent
and be baptized
for the remission of sins for the remission of sins.
ye shall receive the gift of the Holy Ghost
a. I know of no one who believes Jesus is the Christ and the Bible is the inspiried word of God who doesn’t believe that Jesus’ blood was shed “for the remission of sins.”
b. The phrase should not be translated “because of the remission of sins” in Act 2:38 and “for the remission of sins in Matthew 26:28.
(1) The same words cannot mean one thing in one passage, something completely different in another passage?
(2) If people teach were baptized because their sins were already forgiven, then, to be consistent, they must also teach that Jesus shed his blood because their sins were already forgiven.
(3) To teach that Jesus died on the cross because we are already forgiven woud be rediculous.
(4) The clear teaching of the Bible is that Jesus shed his blood in order to offer forgiveness of sins.
(5) To accept that Jesus’ blood was shed “for many for the remission of sin” then, to be consistent, we should also accept that we are baptized in order that we might receive forgiveness of our sins.
2. Chart Parallels (Act 2:38, Act 3:19)
Chart Parallels
Act 2:28 Act 3:19
Repent Repent ye
and be baptized and be converted
for the remission of sins that your sins may be blotted out
ye shall receive the gift of the Holy Ghost when the times of refreshing shall come
III. THE TESTIMONY OF PROMINANT GREEK LANGUAGE SCHOLARS (And Others)
A. There are standard Greek reference works that are generally recognized as authoritative by most religious groups which believe in Christ and the inspiration of the Bible.
1. As a rule, these authorities do give accurate definitions and uses of individual Greek words.
2. It is interesting what these authorities state regarding the word "eis".
3. Wallace's work Greek Grammar Beyond the Basics contains the typical rejection of "for" meaning toward forgiveness (pg. 369-371). He contends that if we understand "for" (eis) in order to, then we must conclude that salvation is by works, since baptism is a work. Wallace, therefore, rejects the Greek grammar. However, the condemned concept of salvation by works involves works whereby man can boast (Eph 2: 8-9). Faith or belief itself is said to be a work, a work that God has required (Joh 6: 29). Baptism is also a work required by God and offers no occasion for boasting (cp. Eph 2:8-10).
4. The respected A. T. Robertson reasons that eis in Acts 2: 38 cannot mean with a view to. He sites three cases involving eis in which he believes eis is used in the sense of "because of." However, each of these cases can also support the usual "with a view to" (anticipatory) use of eis. Lutheran scholar and linguist R. C. H. Lenski summed up the matter of eis in Acts 2: 38 as follows:
"It amounts to nothing more than a formal grammatical difference whether eis is again regarded as denoting sphere (equal to en, as Robertson argues, dm) or, as commonly supposed, as indicating aim and purpose, R. 592, or better still as denoting effect. Sphere would mean that baptism is inside the same circle as remission; he who steps into this circle has both. Aim and purpose would mean that baptism intends to give remission; in him, then, who receives baptism aright this intention, aim, and purpose would be attained. The same is true regarding the idea of effect in eis. This preposition connects remission so closely with baptism that nobody has as yet been able to separate the two…." (Interpretation of the Acts of the Apostles, pg. 107, 108).
5. Manual Greek Lexicon of the New Testament by G. Abbot-Smith, pgs. 133-134. Eis, a preposition expressing entrance, direction, limit, into, unto, to, upon, towards, for among. I. Of place a. of entrance into Matthew 8:23 And when he was entered into a boat, his disciples followed him. Matthew 9:7 And he arose, and departed to his house. Luke 2:15 So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, "Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us."
6. of approach, to or towards Luke 19:28 When He had said this, He went on ahead, going up to Jerusalem. John 11:31 Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there." Matthew 8:18 And when Jesus saw great multitudes about Him, He gave a command to depart to the other side. The Analytical Greek Lexicon Revised, by Harold K. Moulton. pg. 119.
7. into Matthew 2:11 And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshipped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.
8. in order to, for with a view to Mark 1:38 But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth."
9. to become, result in, amount to Matthew 19:5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? Shorter Lexicon of the Greek New Testament, Second Edition, by F. Wilbur Gingrich, Revised by Frederick W. Danker. pg. 57.
10. of place into Matthew 26:18 And He said, "Go into the city to a certain man, and say to him, The Teacher says, My time is at hand; I will keep the Passover at your house with My disciples. Luke 2:15 So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, "Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us." John 1:9 That was the true Light which gives light to every man coming into the world. Acts 17:10 Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews.
11. to, toward Matthew 6:13 And do not lead us into temptation, But deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen. Romans 5:8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Hebrews 2:10 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.
12. for this reason or purpose John 18:37 Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice." Acts 9:21 Then all who heard were amazed, and said, "Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?"
13. in order to Matthew 20:19 and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again." Mark 14:55 Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none. Thayer's Greek-English Lexicon of the New Testament by Joseph Thayer, pgs. 183-185. I. Eis - a preposition... denoting entrance into, or direction and limit: into, to, towards, for, among. 1. Of place entered or of entrance into a place, into Matthew 26:18 And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with My disciples. Matthew 28:11 Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. Matthew 9:7 And he arose and departed to his house. John 6:17 got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them. Matthew 17:27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you. Luke 8:31 And they begged Him that He would not command them to go out into the abyss. Mark 9:22 And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.
14. Before names of cities, villages and countries, eis may be rendered simply to, towards, as if it indicated merely motion towards a destination. John 3:22 After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. Matthew 2:12 Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way. Matthew 2:20-21 saying, "Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child's life are dead." 21 Then he arose, took the young Child and His mother, and came into the land of Israel. Acts 9:2 and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
15. Of Motion (not into a place itself, but) into the vicinity of a place, where it may be rendered to, near, towards John 4:5 So He came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph. John 11:31 Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there." John 11:38 Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a stone lay against it.
16. Of local direction. Luke 6:20 Then He lifted up His eyes toward His disciples, and said: "Blessed are you poor, For yours is the kingdom of God. John 13:22 Then the disciples looked at one another, perplexed about whom He spoke. Acts 3:4 And fixing his eyes on him, with John, Peter said, "Look at us."
17. Of Time; it denotes entrance into a period which is penetrated, as it were, i.e., duration through a time Matthew 28:1 In the end of the Sabbath, as it began to dawn toward the first [day of the week, came Mary Magdalene and the other Mary to see the sepulcher.
18. Used Metaphorically , it retains the force of entering into anything. Philippians 1:19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, Acts 2:20 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the LORD. James 4:9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom.
Chart EIS Translations, Versions, Interpretations
One reputable translation from the Greek into our English would be sufficient to establish the truthfulness of our contention, but listed are well over fifty (50) versions - translations that do not render Act 2:38: “Because your sins have already been forgiven”
1. American Bible Union Version - unto the remission of your sins
2. American Standard (1901): - unto the remission of your sins
3. Amplified NT - for the forgiveness of your sins
4. Anderson - In order to the remission of your sins
5. Authentic (Schomfield) - for the forgiveness of your sins
6. Authorized version (KJV) - for the remission of sins
7. Basic English: - for the forgiveness of your sins
8. Berry’s interlinear - for remission of sins
9. Centenary Translation - for the remission of sins
10. Challomer Rheims - for the forgiveness of sins
11. Douay - for the remission of sins
12. Emphasized version - into the remission of sins
13. Emphatic Diaglot - for the remission of sins
14. English Revised - unto the remission of sins
15. Englishman’s Greek NT - for the remission of sins
16. Ferrar Fenton - for the remission of sins
17. First German Bible - for (in order to, unto) the forgiveness
18. French Translation in order to obtain the remission of sins
19. Geneva Bible - for the remission of sins
20. German Translation - (for, unto) in order to forgiveness of sins
21. Good News for Modern man in order to have your sins forgiven
22. Goodspeed - in order to have your sins forgiven
23. Hackett (commentary) - in order to the forgiveness of sins
24. Haweis (1795 AD) - for the remission of your sins
25. Indian Translation - in order to the forgiveness of sins
26. Italian Translation - into the remission of sins
27. Jerusalem Bible - for the forgiveness of your sins
28. Knox - to have your sins forgiven
29. Literal Translation (Young) - to the remission of sins
30. Living Bible - for the forgiveness of sins
31. Living Oracles in order to the remission of sins
32. Macknights Translation - in order to the remission of sins
33. Modern English - for a release of your sins
35. Modern Speech - with a view to the remission of sins
36. Moffatt - for the remission of sins
37. H.B. Montgomery (1924) - for the remission of your sins
38. Moulton’s Modern Reader’s - Unto remission of sins
39. New American Standard - for the remission of your sins
40. New Catholic Version - for the forgiveness of sins
41. New English Bible - for the forgiveness of your sins
42 New International version - for the forgiveness of your sins
43. New King James Version - for the remission of sins
44. New World Translation - for the forgiveness of sins
45. NT in the Basic English - for the forgiveness of sins
46. Phillips Modern English - so that you may have your sins forgiven
47. Revised Standard Version - for the forgiveness of your sins
48. Rothermham - unto the remission of your sins
49. Spanish Translation - for the purpose of remission of your sins
50. Syriac Version - for the remission of sins
51. Twentieth Century Translation - for the forgiveness of your sins
52. Verkuyl (Burkeley Version) - for the remission of sins
53. Warrell’s Translation - unto remission of your sins
54. Wesley’s Translation - for the remission of sins
55. Weymouth - for the remission of your sins
56. Williams - that your sins may be forgiven
57. Wycliffe (1308) oldest complete English - in to the remission of youre synnes."
also
Braid Scots: - for the pittenawa o' yere sins
C.B. Williams:- that your sins may be forgiven
Conslusion:
The blood of Christ will not be applied to those seeking forgiveness of their sins apart from the baptism authorized in the New Testament of the Bible which is for the remission of sins (Rom 6:3-5; Gal 3:26-27). There are three witness to the fact: the Greek grammar, the scriptures and prominant Greek language scholars. Will you accept the testimony?
Sources:
G.C. Brewer, "Contending For the Faith" (185-186)
Preached:
in charity through Christ, Ra ymond Wis eman