Act 2:38, 41, 8:12-13, 36, 38, 9:18 | Barnes | STEP | Verse 38. Then Peter said unto them . Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do. Repent . . Repentance implies sorrow for sin as committed against God, with a purpose to forsake it. It is not merely a fear of the consequences , or of the wrath of God in hell. It is such a view of sin as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin was the means of procuring him happiness; if it would promote his gratification, and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent should hate and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself . These persons whom Peter addressed had been merely alarmed ; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless repentance became thorough and complete. Hence he told them to repent , to turn from sin, to exercise sorrow, for it is an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here, (1.) that there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before. (2.) There is no goodness or holiness in mere alarm or conviction. The devils tremble. A man may fear, who yet has a firm purpose to do evil if he can do it with impunity. (3.) Many are greatly troubled and alarmed who yet never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God. (4.) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind true composure. Such is the constitution of the mind, that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Till this is done, and the hold on sin is broken, there can be no peace. (5.) We see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to suppose that he is in a good way; nor to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to tell him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right, and that he was wrong; and by a firm purpose to live a life of holiness. Be baptized . . The direction which Christ gave to his apostles was, that they should baptize all who believed, . The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession; and no one is at liberty to withhold it. And a similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it in the ordinances of the gospel. If men are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God. In the name of Jerua Christ . Not εις, but επι. The usual form of baptism is into the name of the Father, etc., εις. Here it does not mean to be baptized by the authority of Jesus Christ; but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him, and to his cause. The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word name is often thus used. And the profession which they were to make amounted to this: A confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah , and as their Saviour ; and a determination to become his followers , and to be devoted to his service. Thus, ( ) to be "baptized unto Moses," means to take him as the leader and guide. It does not follow that in administering the ordinance of baptism they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself, ( ;) though as the peculiar mark of a Christian is that he receives and honours Jesus Christ, this name is used here as implying the whole. The same thing occurs in . For the remission of sins . Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way; and a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner, that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and receive it as it is offered through Jesus Christ. And ye shall receive , etc. The gift of the Holy Ghost here does not mean his extraordinary gifts , or the power of working miracles; but it simply means, you shall partake of the influences of the Holy Ghost as far as they may be adapted to your case , as far as may be needful for your comfort, and peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles; nor does the connexion of the passage require us thus to understand it. Nor does it mean that they had not been awakened by his influences . All true conviction is from him, . But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again, and profess faith in Christ, possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," etc., .

Acts 2:38

Verse 38. Then Peter said unto them. Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do.

Repent. Mt 3:2. Repentance implies sorrow for sin as committed against God, with a purpose to forsake it. It is not merely a fear of the consequences, or of the wrath of God in hell. It is such a view of sin as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin was the means of procuring him happiness; if it would promote his gratification, and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent should hate and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless repentance became thorough and complete. Hence he told them to repent, to turn from sin, to exercise sorrow, for it is an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here,

(1.) that there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before.

(2.) There is no goodness or holiness in mere alarm or conviction. The devils tremble. A man may fear, who yet has a firm purpose to do evil if he can do it with impunity.

(3.) Many are greatly troubled and alarmed who yet never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God.

(4.) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind true composure. Such is the constitution of the mind, that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Till this is done, and the hold on sin is broken, there can be no peace.

(5.) We see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to suppose that he is in a good way; nor to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to tell him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right, and that he was wrong; and by a firm purpose to live a life of holiness.

Be baptized. Mt 3:6. The direction which Christ gave to his apostles was, that they should baptize all who believed, Mt 28:19, Mk 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession; and no one is at liberty to withhold it. And a similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it in the ordinances of the gospel. If men are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God.

In the name of Jerua Christ. Not εις, but επι. The usual form of baptism is into the name of the Father, etc., εις. Here it does not mean to be baptized by the authority of Jesus Christ; but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him, and to his cause. The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word name is often thus used. And the profession which they were to make amounted to this: A confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah, and as their Saviour; and a determination to become his followers, and to be devoted to his service. Thus, (1Cor 10:2) to be "baptized unto Moses," means to take him as the leader and guide. It does not follow that in administering the ordinance of baptism they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself, (Mt 28:19;) though as the peculiar mark of a Christian is that he receives and honours Jesus Christ, this name is used here as implying the whole. The same thing occurs in Acts 19:5.

For the remission of sins. Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way; and a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner, that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and receive it as it is offered through Jesus Christ.

And ye shall receive, etc. The gift of the Holy Ghost here does not mean his extraordinary gifts, or the power of working miracles; but it simply means, you shall partake of the influences of the Holy Ghost as far as they may be adapted to your case, as far as may be needful for your comfort, and peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles; nor does the connexion of the passage require us thus to understand it. Nor does it mean that they had not been awakened by his influences. All true conviction is from him, Jn 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again, and profess faith in Christ, possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," etc., Gal 5:22,24.

Acts 2:41

Verse 41. They that gladly received. The word rendered gladly means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion, They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined.

His word. The message which Peter had spoken respecting the pardon of sins through Jesus Christ.

Were baptized. That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay.

And the same day. The discourse of Peter commenced at nine o'clock in the morning, Acts 2:15. How long it continued it is not said; but the Ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances, often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay.

There were added. To the company of disciples, or to the followers of Christ.

Souls. Persons, Comp. 1Pet 3:20, Gen 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.

Acts 8:12-13

Verse 12.

(e) "believed Philip" Acts 8:37, 2:41 (f) "things concerning" Acts 1:3 Verse 13. Then Simon himself believed also. That is, he believed that Jesus had wrought miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic: and all that the connexion requires us to suppose is that he believed this--that Jesus had power of working miracles, etc.; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand when so many were professing to become Christians. Men often profess religion because, if they do not, they fear they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Acts 8:18,21-23.

And when he was baptized. He was admitted to a profession of religion in the same way as the others. Philip did not pretend to know the heart; and Simon was admitted because he professed his belief. This is all the evidence that ministers can have; and it is no wonder that they, as well as Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these:

(1.) An impression that Christianity was true. He seems to have been convinced of this by the miracles of Philip.

(2.) The fact that many others were becoming Christians; and he went in with the multitude. This is often the case in revivals of religion.

(3.) He had no religion; but it is clear Acts 8:20,21, that he was willing to make use of Christianity to advance his own power, influence, and popularity--a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.

He continued, etc. It was customary and natural for the disciples to remain with their teachers. See Acts 2:42.

And wondered. This is the same word that is translated bewitched in Acts 8:9,11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.

Miracles and signs. Greek, Signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.

(1) "miracles" "signs and great miracles"

Acts 8:36

Verse 36. As they went on their way.

A certain water. The expression used here does not determine whether this was a river, a brook, or a pond or standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river, or very considerable stream, in this vicinity. All that is intimated is, that there was water enough to perform the rite of baptism, whether that was by sprinkling, pouring, or immersion. It must be admitted, I think, that there might have been water enough for either. Grotius says they came "to a fountain which was in the neighbourhood of Bethsora, in the tribe of Juda, at the twentieth milestone from AElia (Jerusalem) to Hebron." This is, however, a tradition taken from Eusebius. The place is still shown.--Pococke.

What doth hinder me, etc. This shows that he had been instructed by Philip in the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized. On the meaning of the word baptize, Mt 3:6.

Acts 8:38

Verse 38. And they went down both into the water. This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here. Mt 3:6. It maybe remarked here, that the preposition εις, translated here "into," does not of necessity mean that. Its meaning would be as well expressed by "to," or "unto," or, as we should say, "they went to the water," without meaning to determine whether they went into it or not. Out of twenty-six significations which Schleusner has given the word, this is one. Jn 11:38: "Jesus therefore groaning in himself, cometh to εις the grave "--assuredly not into the grave. Lk 11:49: I send them prophets. Greek, I send to εις them prophets" --to them, not into them. Comp. Rom 2:4; 1Cor 14:36, Mt 12:41: "They repented at εις the preaching of Jonas"--not into his preaching, Jn 4:5: "Then cometh he to εις a city of Samaria," that is, near to it; for the context shows that he had not yet entered into it. Comp. Jn 4:6,8 Jn 21:4: "Jesus stood on εις the shore;" that is, not in, but near the shore. These passages show that the word does not necessarily mean that they entered into the water; but

(1.) if it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were in the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere.

(2.) It is incumbent on those who maintain that immersion is the only valid mode of baptism, to prove that this passage cannot possibly mean anything else, and that there was no other mode practised by the apostles.

(3.) It would be still incumbent to show that if this were the common and even the only mode then, in a warm climate, etc., that it is indispensable that this mode should be practised everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. Mt 3:6.

Acts 9:18

Verse 18. As it had been scales. ωσειλεπιδες The word ωσει, "as it had been," is designed to qualify the following word. It is not said that scales literally fell from his eyes; but that an effect followed as if scales had been suddenly taken off. Evidently the whole expression is designed to mean no more than this. The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve, Acts 9:8, Acts 9:9, it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth; no such thing is affirmed, and no such thing would have met the case. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark, etc.--Webster. An effect similar to this is described in Tobit xi. 8, 13. It is evident that there was a miracle in the healing of Saul. The blindness was the natural effect of the light. The cure was by miraculous power. This is evident,

(1.) because there were no means used that would naturally restore the sight. It may be remarked here, that gutta serena has been regarded by physicians as one of the most incurable of diseases. Few cases are restored; and few remedies are efficacious. (See Edin. Encyc. Art. Surgery, on Amaurosis.)

(2.) Ananias was sent for this very purpose to heal him, Acts 9:17.

(3.) The immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and thus put beyond a question that it was a miracle.

And was baptized. In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Acts 2:41, 8:12,36-39.