5/1/14

From Jim McGuiggan... Prayer "in the Spirit"


Prayer "in the Spirit"

What does it mean to "pray in the Spirit"? Christians are called to do various things "in" the Spirit. The Greek preposition en usually means either "in" or "by" and it’s only by looking closely at the context we can determine which rendering is best. But our grasp of the context doesn’t always help us sufficiently so serious students of scripture remind us that a given text could equally be translated "in the Spirit" or "by the Spirit". While the meaning of these two prepositions can overlap they can and sometimes do send us in two distinct directions. Then, again, there are times when there is no preposition, just a simple dative case (as in pneumati) but the question remains whether we should render it "in" or "by".

Occasionally there is a dispute whether the Greek word pneuma in such a context is the human spirit or the Holy Spirit but most of the time there’s agreement that the Holy Spirit is in view. Certainly it appears to be the Holy Spirit that Paul has in mind in Ephesians 6:18. Paul speaks of people "beginning" their life with God in Christ in/by the Spirit (Galatians 3:3) "walking" (living, says NIV) in/by the Spirit (Galatians 5:16) and "living" in/by the Spirit in 5:25. Christians, Jews and Gentiles in context, access the Father in/by the Spirit (Ephesians 2:18) are made into God’s dwelling place in/by the Spirit (2:22). The Colossians "love" in/by the Spirit (1:8) and so forth.

When Paul says we live or love or walk (behave or conduct ourselves) in/by the Spirit what does he mean? Would it be the same if he said we live or love or walk in/by the Father? Would it be the same if he said we live or love or walk in/by the Lord Jesus Christ? Well, yes and no. We’re certainly told that it’s in/by Christ that we live and have access to God; but while the same work is accomplished by the triune God working in concert it’s clear that there are specific roles maintained by the Father, Son and Spirit (the "economic" Trinity as it’s sometimes called).

Yes, but what does it mean to do something "in/by" the Spirit? For us the word "by" is clear enough. We’d immediately think of the Spirit enabling or empowering us so that if Paul says, "we live by the Spirit" we can easily understand him to mean that the Spirit empowers us; that it’s because of what the Spirit does that we are able to live. We could just as easily understand him to mean we live by (the teaching, guidance or in accordance with) the Spirit. We might think of God's statement to Israel that humans live "by every word that comes from God". If Paul says we live "in" the Spirit we find that a little harder to grasp but the dative of sphere is common enough to us. There are people who live "in" fear and there are those who live "in" faith. This locates them in a particular realm or setting. Obviously they aren’t physically located "in" faith or fear the way people sleep "in" a room; faith or fear is the boundary within which they live. So it is with those who live or walk or pray "in (the) Spirit". The Spirit, so to speak, is the realm in which they move, the atmosphere in which they breathe, the parameter within which they think or shape their prayers or behaviour.

So what does it mean to "pray in the Spirit"? It means to allow the Spirit to be the shaper of our prayers, the guide and teacher on the things for which we should pray and the purifier of our motives in praying such prayers. It means we won't pray for something that is contrary to what the Holy Spirit aims for or nurtures.

But what does that mean? Does he mean we are to say nothing until the Spirit puts the specific words and subjects into our minds; as if he literally whispered into or minds something like, "Here’s what you are to pray for, here is how you will word the prayer and here is the motive from which you should pray it"?

I’m sure that’s not what Paul has in mind. He seems to think the Christians have more personal input into the matter than that. He isn’t asking the Holy Spirit to do the praying he calls on the Christians to do the praying. Yes, but if the Spirit shapes and enables us to pray what do we have to do with it? Look, we need to work with scripture and life and stop thinking as if lives were like already played chess games and that we’re mindless pawns or a limp rag flopping in the wind. This section in Ephesians is a call to war! Certainly it is God that enables, protects and sustains us but we are up to our necks in the battle, we are supposed to exert ourselves, we are to engage the enemy. Paul says "pray!" He tells them to pray not in terms of "the flesh" (in selfishness, self-reliance or with personal agendas) but in terms of the Spirit. We are to think of who and what he is, who and what he stands for, what his agenda and ultimate purposes are and within those parameters—pray! 

He calls them to pray for him and he calls them to pray all the time for all the saints. And how, by the grace of the Spirit, are we to get to know the Spirit? Well, whatever else we are to do we must in community with the saints wield the Spirit’s sword, wear the gospel on our feet and carry the shield of faith and pay attention to the armor he speaks of. Experience of the Spirit as we know him in and through Jesus Christ (for he is the Spirit of Christ!) will purify our conceptions of him and more and more we’ll pray "in the Spirit". This section is martial and prayer is part of the equipment of our warfare!

From Mark Copeland... Baptism For The Remission Of Sins (Acts 2:38)

                          "THE BOOK OF ACTS"

               Baptism For The Remission Of Sins (2:38)

INTRODUCTION

1. In response to the first gospel sermon, many asked "What shall we
   do?" - Ac 2:37
   a. They were told to repent and to be baptized - Ac 2:38
   b. The reason?  "...for the remission of sins" - ibid.

2. Some argue that "for" eis in Acts 2:38 means "because of"...
   a. The "causal" sense of eis (because of) as opposed to the
      "purpose" sense of eis (in order to)
   b. That the Greek preposition eis is so understood elsewhere and
      should be here - cf. Mt 12:41
   c. That people were to be baptized because their sins were already
      forgiven (presumably upon repentance) - cf. A.T. Robertson, Word 
      Pictures
   d. Though Robertson admits this is a conclusion drawn as an
      interpreter, not as a grammarian - Robertson, A. T. (1919). A 
      Grammar of the Greek New Testament in the Light of Historical
      Research, p. 592
   e. And Robertson may have been biased in his interpretation, for he
      was...
      1) Founder of Baptist World Alliance in 1900 
      2) Professor of New Testament interpretation at Southern Baptist
         Theological Seminary
      3) Son-in-law of John Albert Broadus, co-founder of Southern
         Baptist Theological Seminary

[What reasons might there be to conclude that eis means "in order to" or
"for the purpose of" remission of sins, instead of "because of" as
Robertson does?  A good place to start is by comparing...]

I. TRANSLATIONS

   A. WELL KNOWN TRANSLATIONS...
      1. for the remission of sins (KJV, NKJV)
      2. for the forgiveness of your sins (ESV, HCSB, ISV, LEB, NAB,
         NASB, NCV, NET, NIV, NLT, RSV, TNIV)
      -- These skirt the issue, using for which can indicate either
         cause or purpose

   B. LESSER KNOWN TRANSLATIONS...
      1. so that your sins may be forgiven (New Revised Standard
         Version)
      2. unto the remission of your sins (American Standard Version)
      3. for the forgiveness of and release from your sins; (Amplified
         Bible)
      4. so that your sins will be forgiven (Contemporary English
         Version, God's Word Translation, Good News Translation)
      5. so that you may have your sins forgiven (JB Phillips New
         Testament)
      6. so your sins are forgiven (The Message)
      7. Then your sins will be forgiven (New International Readers
         Version)
      8. and your sins will be forgiven (New Life Version)
      9. Your wrong ways will be forgiven you (Worldwide English NT)
     10. into remission of your sins (Wycliffe Bible 
     11. to remission of sins (Young's Literal Translation)
      -- These all translate eis as indicating purpose (so that, unto,
         then, etc.)

[Out of 27 translations, not one translates eis as causal (because of),
whereas 13 translate eis indicating purpose (so that, unto, into, etc.)! 
The reason for this becomes clearer when we consider Greek...]

II. LEXICONS

   A. THAYER...
      1. Citing Ac 2:38 - eis aphesin hamartion, to obtain the
         forgiveness of sins - Thayer, J. H. (1889). 
      2. A Greek-English lexicon of the New Testament: Being Grimm's
         Wilke's Clavis Novi Testamenti. New York: Harper & Brothers, p. 
         94

   B. ARNDT, DANKER, & BAUER...
      1. to denote purpose in order to - for forgiveness of sins, so that
         sins might be forgiven Mt 26:28; cp. Mk 1:4; Lk 3:3; Ac 2:38 
         - Arndt, W., Danker, F. W., & Bauer, W. (2000)
      2. A Greek-English lexicon of the New Testament and other early
         Christian literature (3rd ed.). Chicago: University of Chicago 
         Press, p. 290

   C. BALZ & SCHNEIDER...
      1. to/for to indicate purpose... for the forgiveness of sins (Ac
         2:38) - Balz, H. R., & Schneider, G. (1990-). 
      2. Exegetical dictionary of the New Testament. Grand Rapids:
         Eerdmans, Vol 1, p.399

   D. KITTEL, BROMILEY & FRIEDRICH...
      1. John baptizes, and Jesus sheds His blood, for the forgiveness
         of sins (Mk 1:4; Lk 3:3; Mt 26:28; cf. Ac 2:38) - G. Kittel, G. 
         W. Bromiley & G. Friedrich, Ed. (1964-)
      2. Theological Dictionary of the New Testament. Grand Rapids:
         Eerdmans, Vol. 2, p. 429

   E. ROBERTSON...
      1. Unto the remission of your sins [eis aphesin tn hamartin hmn) 
         ...In themselves the words can express aim or purpose...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. - Robertson, A. (1997). Word Pictures in the New
         Testament. Oak Harbor
      2. baptistheto eis aphesin ton hamartion (Ac. 2:38)...only the
         context and the tenor of N. T. teaching can determine whether 
         'into,' 'unto' or merely 'in' or 'on' ('upon') is the right 
         translation, a task for the interpreter, not for the grammarian.
         - Robertson, A. T. (1919). A Grammar of the Greek New Testament
         in the Light of Historical Research. P. 592
      3. As noted earlier, Robertson may have let his religious
         affiliation influence his scholarship

   F. MANTEY...
      1. J. R. Mantey, Professor of New Testament, Northern Baptist
         Theological Seminary
      2. Mantey contended for the "causal" sense of eis in Ac 2:38,
         though he classified that use of the preposition as a "remote 
         meaning." - From an article by Wayne Jackson
      3. His discussion clearly indicated, however, that he yielded to
         that view because of his conviction that, if baptism was "for 
         the purpose of the remission of sins," then salvation would be 
         of works, and not by faith (a false conclusion, please see below
         ~ MAC) H.E. Dana & J.R. Mantey, A Manual Grammar of the Greek 
         New Testament, New York: Macmillan, 1955, 103-04). - ibid.
      4. However, Daniel Wallace (associate professor of New Testament
         Studies at Dallas Theological Seminary) wrote that in a 
         discussion between J. R. Mantey and Ralph Marcus: "Marcus ably 
         demonstrated that the linguistic evidence for a causal eis
         fell short of proof." - Daniel B. Wallace, Greek Grammar Beyond
         the Basics: An Exegetical Syntax of the New Testament (Grand 
         Rapids: Zondervan), p. 370
      
[Baptists frequently appeal to Robertson and Mantey as authorities on
this matter.  Both were Baptists who may have let their theology trump
their scholarship.  Beside lexicographers, consider a few...]

III. COMMENTARIES

   A. LONGNECKER ON ACTS 2:38..
      1. Peter calls on his hearers to "repent" (metanosate). This
         word implies a complete change of heart and the confession of 
         sin. With this he couples the call to "be baptized" (baptistht), 
         thus linking both repentance and baptism with the forgiveness of
         sins.
      2. Gaebelein, F. E., Tenney, M. C., & Longenecker, R. N. (1981).
         The Expositor's Bible Commentary, Volume 9: John and Acts. Grand
         Rapids, MI: Zondervan Publishing House

   B. STOTT ON ACTS 2:38...
      1. Peter replied that they must repent, completely changing their
         mind about Jesus and their attitude to him, and be baptized in 
         his name...Then they would receive two free gifts of God--the 
         forgiveness of their sins (even of the sin of rejecting God's 
         Christ) and the gift of the Holy Spirit (to regenerate, indwell,
         unite and transform them). 
      2. Stott, J. R. W. (1994). The Message of Acts: The Spirit, the
         church & the world. The Bible Speaks Today. Leicester, England; 
         Downers Grove, IL: InterVarsity Press

   C. LARKIN ON ACTS 2:38...
      1. By repentance and baptism we show that we have met the
         conditions for receiving forgiveness of sins and the gift of the
         Spirit. 
      2. Larkin, W. J., Jr. (1995). Vol. 5: Acts. The IVP New Testament
         Commentary Series. Downers, IL: InterVarsity Press
   
   D. NEWMAN & NIDA ON ACTS 2:38...
      1. So that your sins will be forgiven (literally "into a
         forgiveness of your sins") in the Greek may express either 
         purpose or result; but the large majority of translators 
         understand it as indicating purpose. 
      2. The phrase modifies both main verbs: turn away from your sins
         and be baptized. The clause your sins will be forgiven may be 
         restructured in an active form as "God will forgive your sins." 
      3. Newman, B. M., & Nida, E. A. (1972). A handbook on the Acts of
         the Apostles. UBS Handbook Series. New York: United Bible 
         Societies

   E. MEYER ON ACTS 2:38...
      1. eis denotes the object of the baptism, which is the remission
         of the guilt contracted in the state before metanoia. Comp. Ac 
         22:16; 1Co 6:11
      2. Meyer, H. A. W. (1877). Critical and Exegetical Handbook to
         the Acts of the Apostles, Volume 1 (W. P. Dickson, Ed.) (P. J. 
         Gloag, Trans.). Critical and Exegetical Commentary on the New 
         Testament. Edinburgh: T&T Clark.

[Note that these are not so-called "Church of Christ" scholars.  Even so,
some contend (as did Robertson and Mantey) that if baptism was "for the
purpose of the remission of sins," then salvation would be of works, and
not by faith.  This is a false conclusion!  For consider what has been
said by these...]

IV. THEOLOGIANS

   A. AUGUSTINE...
      1. Referring to the efficacy of baptism, he wrote that "the
         salvation of man is effected in baptism"; also, that a person 
         "is baptized for the express purpose of being with Christ."
         - as quoted by Jack W. Cottrell, Baptism And The Remission of
         Sins, College Press, 1990, p. 30
      2. In regards to the necessity of baptism, he refers to the
         "apostolic tradition, by which the Churches of Christ maintain 
         it to be an inherent principle, that without baptism...it is
         impossible for any man to attain to salvation and everlasting
         life." - ibid., p. 30

   B. THOMAS AQUINAS...
      1. "...Men are bound to that without which they cannot obtain
         salvation. Now it is manifest that no one can obtain salvation
         but through Christ..."
      2. "But for this end is baptism conferred on a man, that being
         regenerated thereby, he may be incorporated in Christ."
      3. "Consequently it is manifest that all are bound to be baptized:
         and that without baptism there is no salvation for men." 
         - ibid., p. 31

   C. MARTIN LUTHER...
      1. In answer to the question, "What gifts or benefits does Baptism
         bestow?", Luther replied in his Small Catechism, "It effects 
         forgiveness of sins." - ibid., p. 32
      2. He also wrote concerning the sinner:  "Through Baptism he is
         bathed in the blood of Christ and is cleansed from sins." 
         - ibid., p. 32
      3. Again, he wrote: "To put it most simply, the power, effect,
         benefit, fruit, and purpose of Baptism is to save." - ibid., p.
         34
      4. In his commentary on Ro 6:3, he wrote:  "Baptism has been
         instituted that it should lead us to the blessings (of this 
         death) and through such death to eternal life.  Therefore it is
         necessary that we should be baptized into Jesus Christ and His
         death." - Commentary On Romans, Kregel Publications, p. 101
      5. In his commentary on Ga 3:27, he wrote:  "This is diligently
         to be noted, because of the fond and fantastical spirits, who go
         about to deface the majesty of baptism, and speak wickedly of
         it. Paul, contrariwise, commendeth it, and setteth it forth with
         honourable titles, calling it, 'the washing of regeneration, and
         renewing of the Holy Ghost'. And here also he saith, that 'all 
         ye that are baptized into Christ, have put on Christ.' Wherefore
         baptism is a thing of great force and efficacy." - Commentary On
         Galatians, Kregel Publications, p.222
      6. In response to those who would call this a kind of
         works-salvation, he said "Yes, it is true that our works are of
         no use for salvation.  Baptism, however, is not our work but 
         God's." - as quoted by Jack W. Cottrell, Baptism And The 
         Remission of Sins, College Press, 1990, p. 33

   D. BEASLEY-MURRAY...
      1. G.R. Beasley-Murray, Principal of Spurgeon's College in London,
         later Senior Professor at Southern Baptist Seminary in 
         Louisville, KY, wrote a modern classic, Baptism In The New 
         Testament.
      2. He gives chapters which thoroughly discuss baptism in the
         Gospels, in Acts, Paul's writings, and other apostolic writings
      3. In his introduction, Beasley-Murray wrote:
         a. "This book is intended to offer a Baptist contribution to
            the discussions on baptism that are taking place throughout 
            the Christian world."
         b. "But the indefinite article should be observed; the 
            impression must not be given that my interpretations are 
            characteristic of Baptist thought generally."
         c. At most it can be claimed that they represent a trend gaining
            momentum among Baptists in Europe."
         d. "I have striven to interpret the evidence of the New 
            Testament as a Christian scholar, rather than as a member of
            a particular Christian Confession." - G. R. Beasley-Murray, 
            Baptism In The New Testament, Grand Rapids:  Wm. B. Eerdmans
            Publishing Co., 1962, pp. v-vi.
      4. From his chapter on baptism in Acts, Beasley-Murray wrote:
         a. "Consequently, baptism is regarded in Acts as the occasion
            and means of receiving the blessings conferred by the Lord of
            the Kingdom. Admittedly, this way of reading the evidence is
            not characteristic of our thinking, but the intention of the
            author is tolerably clear." - ibid. p. 102
         b. "Whatever the relationship between baptism and the gift of
            the Spirit elsewhere in Acts, there appears to be no doubt as
            to the intention of Acts 2:38; the penitent believer baptized
            in the name of Jesus Christ may expect to receive at once the
            Holy Spirit, even as he is assured of the immediate 
            forgiveness of his sins." - ibid., p. 108
      5. Some concluding statements were:
         a. "In light of the foregoing exposition of the New Testament
            representations of baptism, the idea that baptism is a purely
            symbolic rite must be pronounced not alone unsatisfactory but
            out of harmony with the New Testament itself. Admittedly, 
            such a judgment runs counter to the popular tradition of the
            Denomination to which the writer belongs..."
         b. "The extent and nature of the grace which the New Testament
            writers declare to be present in baptism is astonishing for 
            any who come to the study freshly with an open mind."
         c. "...the 'grace' available to man in baptism is said by the
            New Testament writers to include the following elements:
            1) forgiveness of sin, Ac 2.38 and cleansing from sins, Ac 22.16, 1Co 6.11;
            2) union with Christ, Ga 3.27, and particularly union with
               Him in his death and resurrection, Ro. 6.3ff, Col 2.11f, 
               with all that implies of release from sin's power, as well
               as guilt, and the sharing of the risen life of the
               Redeemer, Ro 6.1-11;
            3) participation in Christ's sonship, Ga 3.26f;
            4) consecration to God, 1Co 6.11, hence membership in the
               Church, the Body of Christ, 1Co 12.13, Ga 3.27-29;
            5) possession of the Spirit, Ac 2.38, 1Co 6.11, 12.13, and
               therefore the new life in the Spirit, i.e., regeneration,
               Tit 3.5, Jn 3.5;
            6) grace to live according to the will of God, Ro 6.1ff,
               Col 3.1ff;
            7) deliverance from the evil powers that rule this world,
               Col 1.13;
            8) the inheritance of the Kingdom of God, Jn 3.5, and the
               pledge of the resurrection of the body, Ep 1.3f, 4.30.
            -- Ibid., pp. 263-264

[These theologians believed strongly in justification by grace through
faith, yet did not find that it precluded the role of baptism in
receiving the remission of sins.  Clearly, there are strong reasons to
consider eis in Ac 2:38 to indicate purpose ("in order to").  But in
anticipation of some objections, allow me to share some...]

V. RELATED OBSERVATIONS

   A. BAPTISM DOES NOT SAVE BECAUSE IT MERITS SALVATION...
      1. Nearly everyone I talk to who takes issue with baptism being
         necessary, or having any part of the gospel plan of salvation, 
         initially misunderstands this point
         a. They assume that if baptism is necessary, one is saved by
            meritorious works
         b. They assume that if one is baptized for the remission of
            sins, one has earned their salvation
      2. But again they need to listen carefully to Martin Luther...
         a. In response to those who would call this a kind of works-
            salvation, he said "Yes, it is true that our works are of no 
            use for salvation."  
         b. Baptism, however, is not our work but God's." - as quoted
            by Jack W. Cottrell, Baptism And The Remission of Sins, 
            College Press, 1990, p. 33
         
   B. BAPTISM SAVES BECAUSE GOD IS AT WORK...
      1. Note that Peter clearly says that "baptism doth also now save
         us" (KJV) - 1Pe 3:21
      2. But as observed by Luther, it is God who saves us in baptism:
         a. He is the one at work in baptism - Col 2:11-13 (cf. "the
            working of God")
         b. Other than possessing faith in Christ and God, MAN IS PASSIVE
            in baptism
            1) In fact, baptism is a more passive act than "saying the
               sinner's prayer"!
            2) Like a patient submitting to the skill of a physician to
               remove cancer
            3) So we, seeking the removal of the cancer of sin, submit
               to the Great Physician to cut away our sins by the blood 
               of Christ, which He does in baptism
         c. It is God who makes us alive together with Christ, having
            forgiven all trespasses - Col 2:13
      3. As stated in ISBE:  "Baptism does not produce salutary effects
          ~ex~opere~operato~, i.e. by the mere external performance of 
         the baptismal action.  No instrument with which Divine grace 
         works does.  Even the preaching of the gospel is void of saving
         results if not 'mixed with faith' (He 4.2, AV)."
         a. It is not the "act" of immersion that saves, though
            salvation occurs at that time
         b. It is God who saves in baptism, by virtue of grace, when one
            believes in Christ!
         c. But because God commands baptism, and saves us in baptism,
            it is proper to say...
            1) With Peter:  "baptism doth also now save us" - 1Pe 3:21
            2) With Jesus:  "He who believes and is baptized shall be
               saved..." - Mk 16:16

   Before we close, let's return to our text and notice carefully...]

   C. THE CONTEXT OF ACTS 2:38...
      1. The Jews' question
         a. They wanted to know what to do to remove their guilt - Ac 2:36-37
         b. Any instruction by Peter would be understood by them in
            this light, and must so be understood by us today
      2. Peter's answer
         a. He gave two commands:  1) repent and 2) be baptized - Ac 2:38
         b. That the first imperative (repent) was second person plural, 
            and the second imperative (be baptized) was third person 
            plural, and the phrase (for the remission of sins) reverts 
            back to second person plural, is a distinction without a
            difference 
            1) "The phrase (for the remission of sins, MAC) modifies both
               main verbs: turn away from your sins and be baptized." 
               - Newman, B. M., & Nida, E. A. (1972). A handbook on the Acts
               of the Apostles. UBS Handbook Series. New York: United
               Bible Societies
            2) "In my view, the phrase eis aphesin hamartion in Acts
               2:38 applies in sense to both of the preceding verbs." 
               - Bruce Metzger, editor of the Textual Commentary on the
               Greek New Testament, a companion volume to the United
               Bible Societies' Greek New Testament (4th rev. ed.). 
               London; New York: United Bible Societies, and teacher at 
               Princeton Theological Seminary - Correspondence with David Padfield
            3) "Since the expression eis aphesin hamartion is a
               prepositional phrase with no verbal endings or singular or
               plural endings, I certainly agree that grammatically it 
               can go with both repentance and baptism.  In fact, I would
               think that it does go with both of them." - Arthur L. 
               Farstad, chairman of the New King James Executive Review 
               Committee and general editor of the NKJV New Testament 
               - ibid.
            4) "Whenever two verbs are connected by kai (and) and then
               followed by a modifier (such as a prepositional phrase, as
               in Acts 2:38), it is grammatically possible that modifier 
               modifies both the verbs, or only the latter one...It does 
               not matter that, here in Acts 2:38, one of the verbs is 
               second person plural...and the other is third person 
               singular...They are both imperative, and the fact that
               they are joined by kai ('and') is sufficient evidence that
               the author may have regarded them as a single unit to 
               which his modifier applied." - John R. Werner, 
               International Consultant in Translation to the Wycliffe 
               Bible Translators.  Also a consultant to Friberg and 
               Friberg with the Analytical Greek New Testament, and from
               1962 to 1972 professor of Greek at Trinity Christian 
               College - ibid. 
         c. Since the conjunction kai "and" joins the two commands
            together, what is said of one command applies to the other
            1) If they were to baptized "because of" remission of sins...
            2) ...then they were also to repent "because of" the
               remission of sins!
         d. This would present two problems
            1) Where else are people told to repent "because" their
               sins are already forgiven?
            2) Peter would have failed to tell them what to do to
               remove their guilt!
      3. Luke's summary
         a. Peter told them what to do repeatedly, and they responded 
            - Ac 2:40-41
         b. "Be saved (save yourselves, ESV, NLT, NET) from this
            perverse generation" 
         c. "Then those who gladly received his word were baptized"
      -- They saved themselves by being baptized, and thus the
         immediate context confirms baptism was "in order to" the 
         remission of sins, not "because of"!

CONCLUSION

1. Allow me to share these words that I believe summarizes both the
   issue and the solution to properly understanding "baptism for the 
   remission of sins": 

   A number of commentators seek to diminish the force of the phrase
   "for the forgiveness of sins" at this point, apparently seeking
   to safeguard the doctrine of salvation by grace. They take the 
   preposition "for" (eis) to mean "because of" rather than "in
   order to." Peter, they say, meant be aptized because of the 
   forgiveness of sins, implying that such forgiveness had already
   been granted by the time baptism was administered. 

   This position disregards the very common use of eis in the New
   Testament to mean "for the purpose of, in order to." In Matthew
   26:28 where this exact phrase appears, Jesus says his blood is
   poured out" for (eis) the forgiveness of sins. It would be absurd
   to argue that the phrase means "because of" and that Jesus' blood
   was poured out because sins had already been forgiven. 

   Beyond this, the command to be baptized is only one of the
   imperatives Peter gave. "Be baptized" is joined to "repent" with
   "and." Whatever Peter says about the forgiveness of sins follows
   from both imperatives. Just as repentance is needed "for the 
   purpose of" the forgiveness of sins, so is baptism. 

   This position need not rob the plan of salvation of its basis
   in the grace of God. Both imperatives expect action to be taken
   on the part of the sinner. Yet Peter considered neither to be a
   work which merits salvation, but merely the response of faith 
   dictated by the prophesy he had already cited--"everyone who 
   calls on the name of the Lord will be saved" (Acts 2:21).

   - Gaertner, D. (1995). Acts. The College Press NIV Commentary.
   Joplin, MO: College Press.

2. Salvation is truly by grace through faith, and not of works done to
   earn or merit salvation...
   a. It is not by faith alone, because we need the grace of God, the
      blood of Christ, along with the washing of renewal and regeneration
      of the Holy Spirit - cf. Tit 3:4-7
   b. So when the penitent believer submits to the command of Christ to
      be baptized, they can rest assured at that moment the blood of 
      Christ washes away all their sin! - cf. Ac 22:16

And so we say with Peter to all who are convicted of their sins, who seek
forgiveness by asking "What shall we do?":

   "Repent, and be baptized every one of you in the name of Jesus 
   Christ for the forgiveness of your sins; and you shall receive 
   the gift of the Holy Spirit. For the promise is to you and to 
   your children and to all that are far off, every one whom the 
   Lord our God calls to him." ~ Ac 2:38-29

Hopefully they will "save themselves" by gladly accepting the word of
Christ's apostle, by being baptized this very day...! - Ac 2:40-41

Executable Outlines, Copyright © Mark A. Copeland, 2012

From Gary... I pledge allegiance...


The United States of America was founded on principles of freedom, with Life, liberty and the pursuit of happiness as its hallmarks!!!  From the beginning of this nation, there was an emphasis on the right of individuals to worship as they see fit and what a blessing this is!!!  However, today, politicians have twisted religious freedom to mean FREEDOM FROM GOD!!! We still remain a country of some freedoms, but almost daily they are being eroded by political corruption and executive orders.  This has to stop!!!  Begin by showing respect for its flag, its founding principles and those who defend it!!!  Take back The America of yesteryear at the ballot box; legally and respectfully be part of the political system!!!  Unify America, because if we do not, it will fall. Why? Because division is weakness and Satan will use that for his mission of hatred and our ultimate destruction.  Consider the following from the Gospel of Mark...

Mark, Chapter 3
Mar 3:22  The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons."
Mar 3:23  And He called them to Himself and began speaking to them in parables, "How can Satan cast out Satan?
Mar 3:24  "If a kingdom is divided against itself, that kingdom cannot stand.
Mar 3:25  "If a house is divided against itself, that house will not be able to stand.
Mar 3:26  "If Satan has risen up against himself and is divided, he cannot stand, but he is finished!

Unite America, be one nation under God again!!! And lastly....