Save Yourself

Introduction

While most of our sermons focus on looking at a text in light of how we are to live today, tonight I want to teach from a text allowing the language of the text to teach us about the importance of baptism. Several years ago, in a conversation with someone the discussion turned to baptism and its importance in our conversion. It was explained to me that the language in Acts 2:38 in reference to forgiveness of sins does not mean that one is baptized in order to be forgiven of sins but because sins have been forgiven.

This view went completely against what I had been taught and what I believed; however, I wanted to investigate for myself if the language of the text could and would support such a view. Not long after that conversation, Rick Oster wrote an article which appeared in the Harding Graduate School Bulletin about this very subject. As Dr. Oster well states, there is so much focus on the “sinner’s prayer” that the significance and biblical teaching about baptism has been lost. There is no “sinner’s prayer” in scripture and yet it is exclusively taught as the means by which one enters into God’s family.

While I am not denying the faith of those who say such a prayer nor the sincerity of the prayer, following God’s word needs to be highlighted and supported rather than a man-made activity. Baptism is still regarded as important in many circles, but baptism is seen as a means to symbolize one’s forgiveness or acceptance by God rather than understanding baptism as a necessary and vital aspect of God’s salvation plan. So let’s study this debated text in Acts 2.

The Text

After preaching a message of conviction and salvation about the nature and mission of Jesus, the people we are told are cut to the heart. Jesus has been held up as the promised Messiah. There is also the teaching that the people are guilty of killing the Messiah and yet God in his planning, wisdom, and power raised this Messiah from the dead. This Jesus is now Lord and Messiah. This message was convicting. The people knew that something had to change. They experienced guilt as it was meant to be experienced. Cut to the heart, convicted, they sought answers from the one who had preached such a powerful message—“what shall we do?”

Peter’s response in 2:38 is stated with an economy of words. This is a direct answer to a direct question. The people recognize their sin; their failure; their denial of God’s Messiah. Tell us they plead for what we must do in order to change things; in order to right this terrible wrong. The answer: Repent and be baptized every one of you in the name of Jesus Christ so that your sins will be forgiven. And you will receive the gift of the Holy Spirit.

The word “repent” is one word and is in the imperative. In other words it is a command. The word means to change not just in mind but in action. The change is to be reflected in a lifestyle change as well as in a change in the way one thinks. While the people could not uncrucify Jesus, they could by their conduct and direction of life demonstrate their repentance as well as in the admission of their sin. The word “be baptized” is also in the imperative. It is a command but it is also in the passive voice. In other words, the command is to allow oneself to be baptized. One cannot baptize themselves but must allow another to baptize him. Thus, repent and be baptized are linked by the simple conjunction “and.” With both words being a command, it seems that Peter is expressing in strong language what his hearers are to do. What are we to do? they ask is followed with the directives “repent and be baptized.”

But Peter goes on to explain what following these commands will mean to the hearers spiritually and personally. “So that your sins may be forgiven.” This is the phrase that is hotly debated. Does this forgiveness occur before or after baptism? The same prepositional phrase is used in four other texts in the NT. Knowing what this phrase means in other texts will be helpful.

Matthew 26:28 shows us that during the last supper that Jesus had with his disciples before his death, he said: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” Did Jesus mean that his death was because sins and already been forgiven or was his death for forgiveness of sins? This tells us something about this phrase.

Mark 1:4 and Luke 3:3 deal with John’s baptism in the desert area. We are told that it was “preaching a baptism of repentance for the forgiveness of sins.” Do the writers mean that John’s message of repentance and baptism was because sins had already been forgiven or that sins needed to be forgiven? In this case if the phrase means because of then forgiveness took place even before repentance which seems to be an odd if not unbiblical order.

Luke 24:47 presents Luke’s version of Christ’s commission to his disciples: “And repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.” Does the text say that repentance is preached because the sins are forgiven or do the sins need to be forgiven?

There is one more indication in the text about the importance of repentance and baptism. In verse 40, the text says that Peter continued to preach and pleaded with them to “save yourselves from this corrupt generation.” This repentance and baptism was intended to be a sign of demarcation. When the people asked what they were to do, this question exemplified their faith. Being convicted meant that they knew something had to change. Peter’s commands to repent and be baptized completed the thought. If the people are serious about their faith, then Peter’s pleading is a call to make a clear separation from the present direction of their generation.

The focus of this section is the response of one who wants to align with Jesus. With the acceptance and conviction that Jesus is both Lord and Christ, then one must admit their sin and seek ways to remove oneself from the current situation. This does not take away from God’s work. It is because of God’s work that an opportunity to make changes exists. But the opportunity is valueless unless one chooses to take advantage of that opportunity.

Paul in Romans 6 will make a very similar argument. Paul addresses disciples who are confused about lifestyle choices. They erroneously believe that one obligates God to extend more grace by sinning more. Paul quickly points out that their baptism was a pledge to change allegiances. No longer would one serve sin and unrighteousness but one would become a slave to God. Baptism, Paul says, is the line of demarcation for moving from the sphere of evil into the sphere of righteousness. This is not the person’s work but God’s. It is the person’s acceptance and active participation with God in salvation. In the same way, Peter encourages his hearers to actively separate themselves. They are to make significant lifestyle and attitudinal changes. They have a new Lord—Jesus.

In the same way, our baptism is not mere symbol. It is the line of demarcation. Coupled with repentance, baptism is the expression of faith in which we clearly state that we are no longer going to live for ourselves but for the one who has given us the opportunity to change. God’s promise is that when we demonstrate our faith in repentance and baptism he will forgive sins. Our conviction leads to actions which God rewards with spiritual blessings. This is the meaning of the text.

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