Even in the English usage we can see there are different meanings as to how the word "for" is used and applied. This we will discuss later on in our discussion. Many read into this passage that the word for means “purpose of ” or “in order to obtain.” While this is a just interpretation that can be used in many cases, it is cannot be here. There are many options that can be used for the Greek word eis in this passage, especially ones that do not make this passage contradict hundreds of other Scriptures. It would be a better multiple word translation to interpret the meaning of eis as, “on account of,” “because of ” (Matt. 12:41; Luke 11:32), “in accordance ”or “with reference to," the remission of sins. This would be more appropriate since this would keep in harmony with the passages that assert that we are saved by faith and not by any works. (See Brown, The New International Dictionary of New Testament Theology, 3:1208; Perschbacher, The New Analytical Greek Lexicon, page 121, eis, (with reference to; as in 2 Cor. 10:13,); Bauer-Arndt-Gingrich, Greek Lexicon, page 230 , eis, (with respect or reference to); Moulton, The Analytical Greek Lexicon Revised, page 119, eis, (with a view to; with reference to; in accordance with).
Two bits of misinformation are used in an attempt to salvage baptism as a requirement for salvation. First, the misnomer that some have propagated, " eis never means "because of." This is emphatically proven wrong by the use of eis in Matt. 12:41. The other false claim is, "the word "eis" never looks backwards." Once again, this is proven to be patently false according to Matt. 12:41. Look at the example of Scripture they say never "looks backwards." " My children are with me in (eis) bed." Luke 11:7. They were already with him in bed, there is not any reference to the future. The argument which claims that eis in Acts 2:38 can only mean that baptism is required for salvation, is clearly a false, and is either propagated out of ignorance, or by deliberate deception. It only takes one example to prove their assertion is false!
The argument is made that the term cannot be used as "reference to," or "with reference to." In Romans 6: 3 we read, "that so many of us as were baptized into (eis) Christ were baptized into (eis) his death..." 1 Corinthians 10: 2, "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto (eis) Moses in the cloud and in the sea." "And that "baptized unto Moses" again uses the little preposition eis, so the Bible says, "baptized eis Jesus Christ," " baptized eis his death," and "baptized eis Moses." So if baptism puts the penitent sinner into Christ, then all the nation of Israel were put into Moses. If the one is literally put into, then the other is literally put into." False Doctrines, John R. Rice, Sword of the Lord Publishers, Murfreesboro, Tennessee. Page 92. The meaning of eis is clearly used as a term of being "in reference to"; a legitimate meaning of the word. So to argue that eis cannot mean "reference to" or "with reference to" in many passages of Scripture, and it cannot hold the same meaning in Acts 2:38, is to dodge reality.
"In reference to" can be seen in another example, this time in the English usage of the word. Here are a few expressions that show that there can be more than just one justifiable use of the word. We can "take an aspirin for a headache," and we can “get paid for our work.” We do not take aspirin “for the purpose of ” getting a headache anymore than we get paid “in order to obtain ”our work. The meaning of "because" or "on account of" makes more sense in these examples, just as on account of the remission of sins does in Acts 2:38.
We are told of a leper in Luke 5:13 that was healed by the touch of Jesus. In 5:14, Jesus tells him, “go, and shew thyself to the priest, and offer for thy cleansing. ”Notice that he was not ordered to make an offering “in order to obtain” this cleansing, this would not make sense, for the healed leper already had it!
Another illustration is as follows:
1. I phoned the Doctor for (in order to) some medicine.
2. I phoned the Doctor for (in behalf of) my child.
3. I phoned the Doctor for (on account of) my sickness.
4. I phoned the Doctor for (with respect to) the bill he sent. (Bob Ross, Acts 2:38 and Baptismal Remission, pp.45-48 , Pilgrim Publications, Pasadena, TX, 1987)
Just as English translation does not lock us into the idea that baptism is a prerequisite for salvation, the English does not assert or demand which of the meanings of "eis" we should choose. The laws of hermeneutics however, demand that “on account of the remission of sins” is the only Scripturally consistent translation to consider.
But if the argument from Scripture consistency and the use of English wording is not enough to convince you, then we should look at the clarity of the Greek.
Bob Ross in his book, Acts 2:38 and Baptismal Remission, pp.45-48 (Pilgrim Publications, Pasadena, TX, 1987), makes some important points about this verse and its three clauses:
"The American Standard Version (1901) renders Acts 2:38 as follows: Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.
"... there are three clauses in this sentence, and the modifying phrases must stand in their respective, individual clauses, according to the rules of grammar. Consequently, if 'repent' is in a distinct clause from 'be baptized ' the modifying phrase "for the remission of sin" cannot modify both 'repent' and 'be baptized'
"The three clauses are --
(1) 'Repent ye:'
'ye' -- subject, second person plural number.
'Repent' -- verb, second person plural number, aorist imperative active voice.
(2) 'be baptized every one of you in the name of Jesus Christ unto the remission of sins:'
“every one of you” – third person, singular number.
'be baptized' -- verb, third person singular number, aorist passive imperative voice.
“unto the remission of your sins” – modifying phrase.
(3) 'ye shall receive the gift of the Holy Spirit:'
'ye' -- subject, second person plural number.
'shall receive' -- verb, second person plural number, future, indicative voice.
'the gift of the Holy Spirit' -- direct object of verb.
"For the claims of Campbellism (Baptismal Regeneration) to be upheld, the first and second clauses would have to be connected so as to allow 'for the remission of sins' to modify both 'repent' and 'be baptized.' However, this presents the following grammatical problem: In the first clause, the person and number of the verb 'repent' do not agree with the verb 'be baptized' in the second clause. 'Repent' is second person plural number; 'be baptized' is third person singular number.
"It is a rule of Greek grammar, as it is in English, that the verb agrees with its subject in person and number:"
"Person is the quality of verbs which indicates whether the subject is speaking (first person), is being spoken to (second person), or is being spoken of (third person) ...
"Number is the quality of verbs which indicates whether the subject is singular or plural" Ray Summers, Essentials of New Testament Greek (Nashville: Broadman Press, 1950), p.12:
"If the subject of a verb is the person or the group of persons speaking, the verb is in the first person. If the subject of a verb is the person or group of persons spoken to, the verb is in the second person. If the subject of a verb is the person or the thing or the group spoken of, the verb is the third person" Let's Study Greek by Clarence B. Hale (Chicago: Moody Press, 1966), p. 9:
"These quotations from 'standard' Greek grammars express the simple fact that subjects and verbs agree with one another.
"It is evident, then, that repentance and baptism in Acts 2:38 cannot be combined so as to have both modified by the phrase, 'for the remission of sins.' The proper grammatical construction of the sentence forbids it.
To express this graphically, I enclose the following:
Repent ye, --------------------->
2nd person
ye shall receive ------------------------------>
2nd person
the gift of the Holy Spirit
object of 2nd person
All of you repent and you shall receive the gift of the Holy Spirit
every one of you --------------->
3rd person
be baptized ----------------------------------->
3rd person
unto the remission of sins
object of third person
Every one of you (who repented and received the Holy Spirit) be baptized because the remission of sins.
(This is implied by verse 41. “Then they that received his word were baptized." )
