Baptisms

[CEF]

Let's look at Matthew 3:11 this is what is confusing me who will baptize you of the Holy Spirit?

 

[kohelet]

Acts 16:31 is one of those instances where epi is used instead of eis. I believe that wherever eis (into) is used it is translated in.

Good to see you around again.

Ah, I see. Missed that bit of the discussion. Yes, sounds right about eis and in. Again, I may not be moving the discussion along at all but has anyone mentioned no preposition at all but the dative in its place: "...ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ..." (1 Jn. 3:23), "that we believe in the name of his Son, Jesus Christ"?

I should perhaps read more of the thread before saying anything else.

Good to be back. I've looked in from time to time but haven't said anything until recently. Been busy.

 

[oldhermit]

Let's look at Matthew 3:11 this is what is confusing me who will baptize you of the Holy Spirit?

"And he was preaching, and saying, 'After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. I baptized you with water; but He will baptize you with the Holy Spirit.'” Marl 1:7-8

 

[HeRoseFromTheDead]

Ah, I see. Missed that bit of the discussion. Yes, sounds right about eis and in. Again, I may not be moving the discussion along at all but has anyone mentioned no preposition at all but the dative in its place: "...ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ..." (1 Jn. 3:23), "that we believe in the name of his Son, Jesus Christ"?

I should perhaps read more of the thread before saying anything else.

Good to be back. I've looked in from time to time but haven't said anything until recently. Been busy.

I believe that the dative in that case should be translated "we should believe by means of his name". IMO in is obviously incorrect because the dative does not cover that, but en would.

 

[HappyGuy]

CEF if you look at scriptures there is 3 baptisms:

When a person accepts Jesus into their Heart and make Jesus their Lord and Savor. The Gift of God (Salvation)

Romans 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Romans 10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
Romans 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
Romans 10:13 For whosoever shall call upon the name of the Lord shall be saved.

Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Romans 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Romans 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Romans 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Water Baptism

Acts 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Acts 8:36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
Act 8:37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
Acts 8:38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

Baptism of the Holy Spirit

Matthew 3:11 - I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:

Acts 1:5 - For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence

Acts 2:38 - Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Acts 10:47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

here U go some scriptures to look at have a great day and God Bless

 

[Willie-T]

Let's look at Matthew 3:11 this is what is confusing me who will baptize you of the Holy Spirit?

This is a good source for answers to questions like that.

Matthew 3:11 Commentary - John Gill's Exposition of the Bible

 

[Chuckt]

This is Wuest's attempt to separate the clauses in the Greek. If you will notice, he does not translate the verse but offers his explanation of the verse disguised as a translation. He attempts the same A. T. Robertson does and this argument simply will not stand the test of the grammatical structure in the Greek. What really disturbs me about this is that both of these men knew better. Their approach to this text is driven by their soteriology and because the structure of this verse will not support that soteriology, they and others attempt to manipulate the grammar in their favor. I am not trying to make a philosophical or soteriologial argument at this point. All I am doing is arguing a simple point of grammar from the Greek. No matter what one's soteriologial position may be it does not change the structure of this verse nor the implication thereof. Wuest and Robertson are wrong.

Are the rules of Greek Grammar really universal because if they are then why would some translators translate it differently? Or are you studied in one of the denominations that have one of the four common views on Baptism?

I looked at charts on different passages on Baptism and I believe Baptism is a result of salvation and not a cause of salvation. An example that the whole world died in Noah's flood which was a baptism but only eight souls made it out alive.

 

[Chuckt]

Acts 2:38 may be translated, "Be baptized because of the remission of sins"-the preposition indicating the basis or remission of sins"-the preposition indicating the basis or ground rather than air on purpose (like "wanted for murder"). Though not the customary usage, it has to have that meaning in Matthew 12:41, for instance. The remission of sins, then, is the basis for being baptized and not the aim of baptism.7

Acts 22:16 seems to say that baptism washed away Paul's sins. However, when the verse is diagrammed it clearly does not say that. There are two imperatives (be baptized and wash) and two participles (having arisen and having called) in the verse and they pair off like this: arise, having been baptized; wash away your sins, having called on the Lord's name. In other words, the washing away of sins and the baptism are not connected as cause and effect. The arising is due to baptism having occurred, and the washing away of sin is due to having called on the Lord's name.

Mark 16:16 is not well attested by the best Greek manuscripts and was most likely not a part of the original writing of Mark. At best, it would be risky to build a doctrine of baptism necessary for salvation on such a debated text. If it is inspired, then it would be well for those who teach baptismal regeneration to notice that baptism is omitted from the last part of the verse. At best, the teaching that baptism is necessary to be saved is based on the passages with debatable meanings. The clear statements of the Lord and the apostles require faith in Christ alone (Jn 6:29; Ac 13:39).

p.138, A Survey of Bible Doctrine, Charles C. Ryrie

 

[oldhermit]

Are the rules of Greek Grammar really universal because if they are then why would some translators translate it differently? Or are you studied in one of the denominations that have one of the four common views on Baptism?

I looked at charts on different passages on Baptism and I believe Baptism is a result of salvation and not a cause of salvation. An example that the whole world died in Noah's flood which was a baptism but only eight souls made it out alive.

Rules of grammar in Greek as in all other languages must be observed otherwise communication becomes impossible. I do not know of any English translation by either one man translators or by translational comities that translate this as "because of." A simple judicious review of all English translations should be sufficient to convince anyone who does not know the Greek that such a translation is simply an incorrect treatment of this verse.

I do not make a point of discussing my academic credentials on line. It is simply no one's business. Suffice it to say that I have sufficient formal background in the language to do most of my own translating.

Do not waste your time reading charts from other people. The charts are no more inspired than the Sears catalogue. If you want to know what the Bible says about baptism or anything else then read the Bible and not what other believe about the Bible.

What other verses may or may not have to say about baptism has absolutely no effect on the grammar of this text. Never make the mistake of reading ANY text of scripture trough the lens of what you may already believe to be true. Always allow the text to define its own use of language. The grammatical structure must always be honored. Contrary to popular opinion, one cannot make scripture say anything one wants it to say. It will only say what God intended for it to say and nothing else. Anything else is a prostitution of the text.

 

[fredoheaven]

By oldhermit

I. What is Baptism?

The word baptize comes from the Greek word βαπτίζω – bap-tid'-zo. This is a verb meaning to dip, plunge, or immerse. The following definition is taken from the Thayer's Greek Lexicon, 1981 edition. “To cleanse by dipping or submerging, to wash, to make clean with water.” When the word baptize is used in conjunction with the directional preposition εἰς - meaning into, it stresses the direction into which the immersion takes us. For example: In Matthew 28:19, the apostles were charged by Jesus to baptize disciples 'into' the name of the Father, Son, and the Holy Spirit. Thus, baptism places one 'into' the possession of God. In Galatians 3:27, Paul tells the Christians at Galatia that having been baptized 'into' Jesus they are thereby clothed with Christ.

Baptism then serves as a connecting agent that unites us with Jesus. In 1Corinthians 12:13, Paul says that we were baptized 'into' one body. Baptism then is what supplies one entrance into the Church – the body of Christ being the Church. In Acts 2: 38, Peter says that baptism is 'into' the remission of sin. Immersion into Jesus Christ then, is a transference of one into the removal of sin.

II. Baptism is a Revealed Symbol
The idea of revealed symbols is a subject that we will discuss in another study but, for now, I think it is important that we understand the function of baptism as a revealed symbol. Symbols always represent something beyond themselves. A revealed symbol is an image or a representation that is provided to man by God to help him understand the significance of an action, a behavior, or an object and serves to connect the symbol to the unseen reality that is represented by the symbol. As an act, the symbol of baptism is simply the complete immersion of an individual in water. As a representation however, baptism creates a picture of something that is much greater than the physical act itself.

A. In Romans 6: 3- 6, Paul reveals to us the representations connected to the act of immersion. Immersion is a picture of the death, burial, and resurrection of Jesus Christ. “Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin;” When one submits to the act of immersion, one is personally engaging in the death burial and resurrection of Jesus. In baptism one is:

1. United with the death of Christ. “All of us who have been baptized into Christ have been baptized into his death.”
2. United with the burial of Christ. “We are therefore buried with him by baptism into death.”
3. United in the resurrection of Christ. “We are also raised in the likeness of his resurrection.”
This is very striking imagery. By going down into the water, one is participating in the death of Christ. As one is immersed under the water, one is participating in the burial of Christ. As one is raised out of the water, one is participating in the resurrection of Christ. Immersion then is a symbol that connects us to the cross as we are crucified with Christ. It is the blood of Jesus that saves men from sin and Paul explains that immersion is the symbol that connects us to the cross. This is the only place one may come into contact with the blood. It is here that “our old self is crucified with him that our body of sin might be done away with.” It is also important to understand that baptism is a symbol of obligation on the part of the individual for Paul goes on to say in verse six, “that we should no longer be slaves to sin.” We are obligated to leave behind us the sinful behaviors of our past and to no longer engage in those things because we are now dead to sin. Our obligation now is to walk a new life. In verse 13, Paul charges us not to “go on presenting the members of our bodies to sin as instruments of unrighteousness; but present yourselves to God as those who are alive from the dead, and your members as instruments of righteousness.” As such, we are now to consider ourselves “slaves of righteousness,” verse 18.

B. In Colossians 2:11-13, Paul links the idea of circumcision (which is also a revealed symbol) to the symbol of baptism. “In him you were also circumcised with a circumcision not performed by human hands. Your bwhole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead. When you were dead in your transgressions and the circumcision of your flesh. He made you alive together with Him, having forgiven us all our transgressions.” Just as fleshly circumcision is the removal of the foreskin from the flesh, immersion represents the removal of sin from the individual. This is accomplished by God in the act of baptism as an act of “faith in the working of God who raised him from the dead.” Before one is baptized, one is dead in sin. Immersion represents a change in one's spiritual status. “He made you alive together with him having forgiven all your transgressions.” There is much more to learn regarding baptism as a revealed symbol but this will suffice for now. For now it is only important that we introduce the basics of the idea.

III. What Does God Accomplish for Us in the Act of Baptism?
A. God takes away our sin, Acts 2:28; 22:16, Romans 6:3, and Colossians 2:11. God removes that which prevents us from being reunited with God.
B. God brings us into Christ, Romans 6:3-6. This makes us his possession.
C. God clothes us with Christ, Galatians 3:27. We are now able to share in his righteousness.
D. God adds us to the body of Christ, 1Corinthians 12:13. He makes us part of a body of fellowship that God has called his people.
E. God makes us a new creature in Christ, Romans 6:3-21, Colossians 2:11-13. He has given us new life by destroying the old man of sin and recreating us in the image of God.
F. God frees us from the bondage of sin, Romans 6:3-21. We are now privileged to be servants of righteous and of the Most High God. We no longer have to be held in bondage to the sin that once enslaved us.
G. God saves us and gives us a clean conscience, 1Peter 3:18-21. We no longer have to be tormented in our minds because God has saved us from the sin that plagued our hearts.

IV. What is it that Saves a Person?
There is a variety of elements the Bible speaks of as being part of the salvation process. These include:
A. Faith, “For by grace are you saved through faith; and that not of yourselves: it is the gift of God:” Ephesians 2:8.
B. Belief, “And they said, Believe on the Lord Jesus Christ, and you shall be saved, and your house.” Acts 16:31.
C. Confession, “For with the heart man believes unto righteousness; and with the mouth confession is made unto salvation.” Romans 10:10.
D. Baptism, “The like figure unto which even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” 1Peter 3:2.
E. Hope, “For we are saved by hope: but hope that is seen is not hope: for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Romans 8:24-25.
F. Grace, “For by grace are you saved through faith; and that not of yourselves: it is the gift of God:” Ephesians 2:8.
G. The gospel, “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also you have received, and in which you stand; By which also you are saved, if you keep in memory what I preached unto you, unless you have believed in vain.” 1Corinthians. 15:1-2.
H. And even fear, “and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” Jude 23.

It is not intended that anyone should choose one of these elements and disregard the others. One cannot for instance, choose to only believe without any regard for confessing Jesus as Lord and Christ and declare himself saved. One cannot simply choose to be baptized and disregard faith and declare himself saved. Jesus said, “man lives by every word that proceeds out of the mouth of God.” Matthew 4:4. Faith, belief, confession, baptism, hope, grace and fear all have their divinely appointed function within the framework of ones' salvation. To disregard or to marginalize the importance of any one these elements represents a disregard for what God tells us in scripture. Any one of these alone will save no one. The exercise of all of them will save anyone. God has ordained all of these things to work together so man can “...be reconciled to God. For he has made him, who knew no sin, to be sin for us; that we might be made the righteousness of God in him.” 2Corinthians 5:21-22. We must remember that God offers salvation to man God's own terms and not ours. If we choose to deviate from the terms and conditions which God has provided we can not hope to receive the benefits that are connected to them.

Hi Sir,

Just an observation from your post as indicated in blue color.

While it is true that Gk. “baptidzo” means to dip, plunge or immerse, and the definition given by Thayer is still incorrect promoting water baptism as an agent of cleansing. To note, “baptidzo” was translated in English as “baptism” and not immersion, submerge or dip because this is not the proper way. A complete meaning of baptism is defines to us by the Bible in Roman 6:3-6. It is not the ”immersion” that represents the death burial and resurrection. It is baptism. If it is immersion then you “drown” the candidate. Immersion fulfills only a part of the definition of baptism.

Baptism accomplishes nothing except it typifies salvation. It saves no one but only the finish work of Christ. If baptism saves then there could be two' Saviours" but that is not the case. Truly it is "the like figure" only.

God bless

 

[PurerInHeart]

Not so fast.
Acts 2:38 is a causal / resultant.



And what do you do about this verse:

Galatians 3:2 I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard?

If the Holy Spirit came from baptism that Paul wouldn't have asked whether it was the law or by believing through faith in Galatians 3:2!

When / How do we receive the Holy Spirit?

Does Acts 2:38 teach that baptism is necessary for salvation?

The reason some people conclude that baptism saves is because the bible says those exact words 'baptism doth save you' read 1 Peter 3:21

 

[fredoheaven]

The reason some people conclude that baptism saves is because the bible says those exact words 'baptism doth save you' read 1 Peter 3:21

Hi Sir,

Here is the exact quotation of 1 Peter 3:21

"The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:"

It certainly is not apparent from 1 Pet 3:21. The water did not save these eight souls – THE ARK SAVED them.., of course, we are dealing with a symbol or a metaphor here and not a means of salvation. It, however, is the PICTURE of salvation.

God bless

 

[fredoheaven]

Are the rules of Greek Grammar really universal because if they are then why would some translators translate it differently? Or are you studied in one of the denominations that have one of the four common views on Baptism?

I looked at charts on different passages on Baptism and I believe Baptism is a result of salvation and not a cause of salvation. An example that the whole world died in Noah's flood which was a baptism but only eight souls made it out alive.

Hi Chuckt,

Certainly, Noah's flood of water did not save them. The water here is a means of judgment. While baptism is mentioned the flood of waters did not represent well of baptism to save. The Ark of safety indeed rose up as the waters made it way atop the highest mountain. The ark that represent Christ made the eight souls alive. Noticed, if the water represents baptism to save, the ark should have sank(submerged, plunge, dip)first unto the water (flood) then rose up which indicates resurrection from water baptism but then that did not happen after all.

God bless

 

[HeRoseFromTheDead]

Baptism accomplishes nothing except it typifies salvation. It saves no one but only the finish work of Christ. If baptism saves then there could be two' Saviours" but that is not the case. Truly it is "the like figure" only.

Baptism accomplishes nothing like circumcision accomplished nothing. Snipping off the end of a weiner? Getting wet? Pssshaw! They're both just signs.

Oh wait... circumcision was a commandment, which if not obeyed cut one off from GOD.

Oh wait... water baptism is a commandment:

And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it! I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven.” Matthew 16:18-19

Release
G3089 λύω luo (loo'-o) v.
1. to "loosen"

And Peter said to them, “Repent and be baptized, each one of you, in the name of Jesus Christ into the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Acts 2:38

Forgiveness
G859 ἄφεσις aphesis (af'-es-is) n.
1. freedom​

 

[fredoheaven]

Baptism accomplishes nothing like circumcision accomplished nothing. Snipping off the end of a weiner? Getting wet? Pssshaw! They're both just signs.

Oh wait... circumcision was a commandment, which if not obeyed cut one off from GOD.

Oh wait... water baptism is a commandment:

And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it! I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven.” Matthew 16:18-19

Release
G3089 λύω luo (loo'-o) v.
1. to "loosen"

And Peter said to them, “Repent and be baptized, each one of you, in the name of Jesus Christ into the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Acts 2:38

Forgiveness
G859 ἄφεσις aphesis (af'-es-is) n.
1. freedom​

okay, it is a "commandment" like circumcision but it so happen that any Jew or a Gentile are no longer part of the Mosaic Law for "we" are under grace. Likewise, water baptism is a command to show one truly believes that's why many called it "Believers baptism". Matthew 16 has nothing to do with waters of baptism. Acts 2:38 is a legitimate concern for the word English "for" means different to people but as we consider biblical support and usage does not mean to mean as a means of salvation.

God bless

 

[Chuckt]

Rules of grammar in Greek as in all other languages must be observed otherwise communication becomes impossible. I do not know of any English translation by either one man translators or by translational comities that translate this as "because of." A simple judicious review of all English translations should be sufficient to convince anyone who does not know the Greek that such a translation is simply an incorrect treatment of this verse.

I do not make a point of discussing my academic credentials on line. It is simply no one's business. Suffice it to say that I have sufficient formal background in the language to do most of my own translating.

Do not waste your time reading charts from other people. The charts are no more inspired than the Sears catalogue. If you want to know what the Bible says about baptism or anything else then read the Bible and not what other believe about the Bible.

What other verses may or may not have to say about baptism has absolutely no effect on the grammar of this text. Never make the mistake of reading ANY text of scripture trough the lens of what you may already believe to be true. Always allow the text to define its own use of language. The grammatical structure must always be honored. Contrary to popular opinion, one cannot make scripture say anything one wants it to say. It will only say what God intended for it to say and nothing else. Anything else is a prostitution of the text.

So we're not supposed to question the translator?

 

[HeRoseFromTheDead]

okay, it is a "commandment" like circumcision but it so happen that any Jew or a Gentile are no longer part of the Mosaic Law for "we" are under grace. Likewise, water baptism is a command to show one truly believes that's why many called it "Believers baptism". Matthew 16 has nothing to do with waters of baptism. Acts 2:38 is a legitimate concern for the word English "for" means different to people but as we consider biblical support and usage does not mean to mean as a means of salvation.

We are not under the law of Moses, but we are under the law of Christ. You've highlighted the whole problem with the modern concept of grace: it precludes law, and by doing so it becomes law that replaces the will of GOD.

 

[oldhermit]

So we're not supposed to question the translator?

I did not say that at all. Translators are human and can make mistakes and in fact often do, sometimes as a result of bias. But, when all evidence stands in support of them on a given matter, especially when all seem to be in unanimous agreement, I think is rather silly to try to find some way to challenge them on that point simply because our soteriology does not agree with the way a text reads in the original language.

 

[oldhermit]

okay, it is a "commandment" like circumcision but it so happen that any Jew or a Gentile are no longer part of the Mosaic Law for "we" are under grace. Likewise, water baptism is a command to show one truly believes that's why many called it "Believers baptism". Matthew 16 has nothing to do with waters of baptism. Acts 2:38 is a legitimate concern for the word English "for" means different to people but as we consider biblical support and usage does not mean to mean as a means of salvation.

God bless

I would be really interested to know where you find this definition of baptism in scripture.

 

[mailmandan]

This simply is not true Dan. The Greek will not support any movement for εἰς except forward motion and remission of sin does indeed refer to both clauses. It is a simple matter of grammatical construction. There are no rules in Greek grammar that will support such a contention as that argued by Robertson. But then again, you and I have been through all of this before so this is more for those who may not know the difference.

In regards to Acts 2:38, Greek scholar A. T. Robertson said - Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” (εν τωι ονοματι Ιησου Χριστου — en tōi onomati Iēsou Christou). "One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received." The illustrations of both usages are numerous in the N.T. and the Koin, generally (Robertson, Grammar, page 592).

Greek scholar E Calvin Beisner said - In Peter’s command, the verb repent (Greek metanohvsate, metanoēsate) is second-person plural. Adopting a Southern dialect for a moment, we can translate it “Y’all repent.” The verb be baptized(baptisqhvtw, baptisthētō), however, is third-person singular. We can translate it, for emphasis’ sake, “let him [or her] be baptized.”

In the phrase for the forgiveness of your sins, the word your (uJmwÇn, humōn) is second-person plural again. In that Southern dialect, it would translate, “for the forgiveness of y’all’s sins.”Imagine the implications of ignoring this switch from second-person plural to third-person singular and back. Since the command be baptized is third-person singular, and the pronoun your in your sins is second-person plural, the sense would be that each one should be baptized for the forgiveness of not only his own sins but also the sins of all the others there. Mormons may think they can be baptized for the forgiveness of others’ sins, but Peter certainly didn’t teach that!

Some object to this reasoning by pointing out that be baptized is followed by every one of you (e”kastoV uJmwÇn, hekastos humōn), and that in that phrase you (uJmwÇn, humōn) is second-person plural.6 Wouldn’t it follow, then, that the connection is between this you and the forgiveness of your sins?'

That ignores the grammar, too. In Greek, every one of you is comprised of the adjective for each (e”kastoV, hekastos), which is used as a noun here, and the partitive genitive pronoun for you (uJmwÇn, humōn). (That is, every one is part [hence partitive] of you [plural].) You identifies the class of which every one is a part. The command [let him] be baptized, moreover, is third-person singular, and its subject is not you but every one. For you to have been the subject of the command to be baptized, it would have to have been in the nominative, or subject, case (uJmeiæV, humeis), not in the genitive, or possessive, case(uJmwÇn, humōn), and the command be baptized would have to have been in the second-person plural (baptivsesqe, baptisesthe), not in the third-person singular (baptisqhvtw, baptistheitō).

In short, the most precise English translation of the relevant clauses, arranging them to reflect the switches in person and number of the verbs, would be, “You (plural) repent for the forgiveness of your (plural) sins, and let each one (singular) of you be baptized (singular)….” Or, to adopt our Southern dialect again, “Y’all repent for the forgiveness of y’all’s sins, and let each one of you be baptized….”

When I showed this translation to the late Julius Mantey, one of the foremost Greek grammarians of the twentieth century and co-author of A Manual Grammar of the Greek New Testament (originally published in 1927), he approved and even signed his name next to it in the margin of my Greek New Testament.

These arguments, lexical and grammatical, stand independently. Even if one rejects both lexical meanings of for, he still must face the grammatical argument, and even if he rejects the grammatical conclusion, he still must face the lexical argument.

Does Acts 2:38 prove baptismal remission? No, it doesn’t even support it as part of a cumulative case. — E. Calvin Beisner

Greek scholar Daniel Wallace explains in Greek Grammar Beyond the Basics: 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 (although only the reality remits sins). In other words, when one spoke of baptism, he usually meant both ideas—the reality and the ritual. Peter is shown to make the strong connection between these two in chapters 10 and 11. In 11:15-16 he recounts the conversion of Cornelius and friends, pointing out that at the point of their conversion they were baptized by the Holy Spirit. After he had seen this, he declared, “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit…” (10:47). The point seems to be that if they have had the internal testimony of the Holy Spirit via spiritual baptism, there ought to be a public testimony/acknowledgment via water baptism as well. This may not only explain Acts 2:38 (viz., that Peter spoke of both reality and picture, though only the reality removes sins), but also why the NT speaks of only baptized believers (as far as we can tell): Water baptism is not a cause of salvation, but a picture; and as such it serves both as a public acknowledgment (by those present) and a public confession (by the convert) that one has been Spirit baptized.

Yes, you and I have been through all of this before. So who is to be believed? You or these Greek scholars? Not all Greek scholars are in agreement with you and your interpretation of Acts 2:38 is not in harmony with Acts 3:19; 10:43-47; 11:17,18; 15:8,9; 16:31; 26:18). Scripture MUST harmonize with Scripture or else we have a contradiction. That ultimately decides it for me. I refuse to negate these multiple clear passages of Scripture in order to accommodate one particular biased interpretation of Acts 2:38 that does not harmonize with these and many other passages of Scripture.