Answers from church history on today's questions
What Christian writers said, from about AD 348 to 1930.
32 passages · 20 writers · 7 centuries
Chrysostom, Cyril of Jerusalem, and Augustine read Peter as saying that remission of sins and the gift of the Spirit are received in baptism. Calvin, Brown, Barnes, and Gill read 'for the remission of sins' as baptism not procuring forgiveness, which rests on Christ, with Calvin and Brown calling baptism a seal of it. Robertson holds that Peter urged baptism on people who had already repented and been forgiven. Writers agree that repentance, a change of mind, comes first, and that baptism in the name of Jesus Christ is a public profession of faith in him.
5 passages · 4 writers · 300s to 1800s
Chrysostom, Cyril of Jerusalem, and Augustine read the verse as saying that remission and the Spirit are given in baptism.
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 3.15
Repent, saith he, and be baptized every one of you in the name of Jesus Christ our Lord, for the remission of sins, and ye shall receive the gift of the Holy Ghost. O unspeakable loving-kindness of God! They have no hope of being saved, and yet they are thought worthy of the Holy Ghost. Thou seest the power of Baptism!
391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 21.33
For this is the effect of the remission of sins, that the prince of sin, the spirit who is divided against himself, should no more reign in us, and that being delivered from the power of the unclean spirit, we should thenceforward be made the temple of the Holy Spirit, and receive Him, by whom we are cleansed through receiving pardon, to dwell in us, to work, increase, and perfect righteousness. For at His first coming, when they who had received Him spake with the tongues of all nations, and the Apostle Peter addressed those who were present in amazement, they were pricked in heart, and said to Peter and to the rest of the Apostles, “Men and brethren, what shall we do?” show us. “And Peter said to 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.” In the Church truly in which was the Holy Ghost, were both brought to pass, that is, both the remission of sins, and the receiving of this gift.
c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 7
“Repent,” says he, “and be baptized every one of you, in the name of Jesus Christ.” (v. 38.) He does not yet say, Believe, but, “Be baptized every one of you.” For this they received in baptism. Then he speaks of the gain; “For the remission of sins, and ye shall receive the gift of the Holy Ghost.” If you are to receive a gift, if baptism conveys remission, why delay?
c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 7
And he said not, In the Cross, but, “In the name of Jesus Christ let every one of you be baptized.” (v. 38.) And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, “Repent:” and why? That we may be punished? No: “And let each of you be baptized in the name of Jesus Christ, for the remission of sins.” And yet quite other is the law; of this world’s tribunals: but in the case of the Gospel proclamation (κηρύγματος); when the delinquent has confessed, then is he saved!
1891 · G. T. Stokes, The Expositor's Bible: The Acts of the Apostles, vol. 1 Chapter VII
"Repent, and be baptized every one of you in the name of Jesus Christ for the remission of your sins." These words form the basis of a well-known clause in the Nicene Creed, which says, "I acknowledge one baptism for the remission of sins." They suggest in addition some very important discussions. The position which baptism occupies in apostolic teaching is worthy of careful notice. It is pressed upon the multitude as a present duty, and as the result there were three thousand persons baptized in that one day. It was just the same with Cornelius the centurion, and with the Philippian jailer whom St. Paul converted. Baptism did not then succeed a long course of preparatory training and instruction, as now is the case in the mission field. When men in apostolic times received the rudiments of the faith, the sacrament of baptism was administered, as being the channel or door of admission into Christ's Church; and then, being once admitted into God's house, it was firmly believed that the soul's life would grow and develop at a vastly accelerated rate.
9 passages · 7 writers · 1500s to 1900s
Calvin and Brown call baptism a seal of forgiveness; Barnes and Gill say baptism does not procure pardon, which rests on Christ; Robertson rejects baptism as essential to remission.
1552 · John Calvin, Commentary on Acts, part 1 (chapters 1-13) 2.38
But here ariseth a question, Whether it were lawful for Peter to change the form prescribed by Christ? The Papists do think, at least feign so, and thence do they take a color of liberty to change or abrogate the institutions of Christ. They confess that nothing ought to be changed, as touching the substance, but they will have the Church to have liberty to change whatsoever it will in the form. But this argument may easily be answered. For we must first know that Christ did not indite and rehearse unto his apostles magical words for enchanting, as the Papists do dream, but he did, in few words, comprehend the sum of the mystery. Again, I deny that Peter doth speak in this place of the form of baptism; but he doth simply declare that the whole strength of baptism is contained in Christ; although Christ cannot be laid hold on by faith without the Father by whom he was given us, and the Spirit by the which he reneweth and sanctifieth us. The answer consisteth wholly in this, that he intreateth not in this place of the certain form of baptizing, but the faithful are called back unto Christ, in whom alone we have whatsoever baptism doth prefigure unto us; for we are both made clean by his blood, and also we enter into a new life by the benefit of his death and resurrection.
1552 · John Calvin, Commentary on Acts, part 1 (chapters 1-13) 2.38
Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul’s sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins.
1552 · John Calvin, Commentary on Acts, part 1 (chapters 1-13) 2.38
Let us know, therefore, that forgiveness of sins is grounded in Christ alone, and that we must not think upon any other satisfaction save only that which he hath performed by the sacrifice of his death. And for this cause, as we have already said, doth Peter express his name, whereby he doth signify unto us, that none of all these things can be rightly taught, unless Christ be set in the midst, to the end the effect of this doctrine may be sought in him. That needeth no long exposition where he commandeth them to be baptized for the remission of sins; for although God hath once reconciled men unto himself in Christ” by not imputing unto them their sins,” (2 Corinthians 5:19,) and doth now imprint in our hearts the faith thereof by his Spirit; yet, notwithstanding, because baptism is the seal whereby he doth confirm unto us this benefit, and so, consequently, the earnest and pledge of our adoption, it is worthily said to be given us for the remission of sins. For because we receive Christ’s gifts by faith, and baptism is a help to confirm and increase our faith, remission of sins, which is an effect of faith, is annexed unto it as unto the inferior mean.
c. 1714 · Matthew Henry, Commentary on Acts 2.37-41
As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed."
1770 · John Gill, A Body of Practical Divinity Chapter 1. Of Baptism
In the end and use of baptism, John’s baptism, and so the apostles was, upon repentance for the remission of sins, (Mark 1:4; Acts 8:38) not that either repentance or baptism procure the pardon of sin; that is only obtained by the blood of Christ; but baptism is a means of leading to the blood of Christ; and repentance gives encouragement to hope for it, through it.
1834 · Albert Barnes, Notes on the Bible: Acts 2.38
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 is 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 to receive it as it is offered through Jesus Christ.
1871 · David Brown, Commentary Critical and Explanatory on Acts 2.38
Repent—The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing. baptized … for the remission of sins—as the visible seal of that remission.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12
This passage is perfectly parallel to Acts ii. 38, where it is said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, εἰς ἄφεσιν ἁμαρτιῶν.” The remission of sins was that to which baptism was related; that of which it was the sign and seal. John’s baptism was εἰς μετάνοιαν unto repentance. This does not mean that his baptism made men penitent. But it was a confession on the part of those who received it, that they needed repentance, and it bound them to turn from their sins unto God.
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Acts 2.38
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.
16 passages · 11 writers · 1200s to 1900s
Aquinas, Edwards, Henry, Maclaren, and Robertson on what Peter required before baptism and what baptism in Jesus' name meant.
1265–1273 · Thomas Aquinas, Summa Theologica III, q. 84, a. 7, ad 3
If, however, He had admonished men to do penance before admonishing them to be baptized, this would be because also before Baptism some kind of penance is required, according to the words of Peter (Acts 2:38): "Do penance, and be baptized, every one of you."
1647–1657 · Thomas Manton, Works, vol. V Sermons at the Morning Exercise:—, How Ought We to Improve Our Baptism?
Quest. 1. Why is baptism mentioned, rather than faith and other things more internal and necessary to salvation? I answer—(1.) Certainly faith is implied; for, Mark xvi. 16, ‘He that believeth and is baptized shall be saved.’ Baptism is an open and real profession of Christ crucified; so that, ‘Be baptized in the name of Jesus Christ’ is as much as be ‘Baptized, believing on the name of the Lord Jesus, for the remission of sins,’ (2.) Baptism is mentioned because it was the visible rite of receiving proselytes to Christ. Now, it imported them who were convinced as persecutors to turn professors, if they would have ease for their consciences; and therefore not only to believe with the heart, but to make open profession of faith in Christ, Rom. x. 10. Quest. 2. Why in the name of Christ only? The Father and the Holy Ghost are not mentioned, according to the prescript form, Mat. xxviii. 19. I answer—He speaks not of the form of baptism, but the use and end thereof. Now, the great use of baptism is that we may have benefit by the mystery of redemption by Christ; therefore, else where we are said to be ‘baptized into Jesus Christ.’ Rom. vi. 3; and to ‘put on Christ,’ Gal. iii. 27. He is the head of the church, and by baptism we are planted into his mystical body.
c. 1714 · Matthew Henry, Commentary on Acts 2.37-41
Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity."
c. 1714 · Matthew Henry, Commentary on Acts 2.37-41
"Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea (1 Cor. x. 1, 2), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair."
c. 1714 · Matthew Henry, Commentary on Acts 2.37-41
They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus" (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism.
1738 · Jonathan Edwards, Five Discourses on Important Subjects Nearly Concerning the Great Affair of the Soul's Eternal Salvation 1
In Acts ii. 38. the direction given to those who were pricked in their heart with a sense of the guilt of sin, was to repent, and be baptized in the name of Jesus Christ for the remission of their sins. Being baptized in the name of Christ for the remission of sins, implied faith in Christ for the remission of sins.
1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.12
So the Apostle Peter says to the Jews, Acts 2:38, "Repent, and be baptized;" which shows, that repentance is a qualification that must be visible in order to baptism; and therefore ought to be publicly professed. So when the Jews that returned from captivity, entered publicly into covenant, it was with confession or public confession of repentance of their sins, Neh. 9:2. This profession of repentance should include or imply a profession of conviction, that God would be just in our damnation: see Neh. 9:33, together with ver. 35, and the beginning of the next chapter. They should profess their faith in Jesus Christ, and that they embrace Christ, and rely upon him as their Savior, with their whole hearts, and that they do joyfully entertain the gospel of Christ. Thus Philip, in order to baptizing the eunuch, required that he should profess that he believed with all his heart: and they that were received as visible Christians, at that great outpouring of the Spirit, which began at the day of Pentecost, appeared gladly to receive the gospel: Acts 2:41, "Then they that gladly received the word, were baptized; and the same day there were added unto them about three thousand souls."
1820 · John Tillotson, Works, Volume 7 158
When St. Peter preached to the Jews, (Acts ii.) the effect of the sermon and the scope of it was to persuade them “to repent and be baptized in the name of Jesus, that is, to profess their belief in him, (ver. 38.)
1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 1.291
What is required of him that seeks to be baptized? Repentance and faith; for which cause, also, before Baptism they recite the Creed. 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 ii. 38. He that believeth and is baptized shall be saved.
1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 2.32-47
Peter’s answer lays down two conditions: repentance and baptism. The former is often taken in too narrow a sense as meaning sorrow for sin, whereas it means a change of disposition or mind, which will be accompanied, no doubt, with ‘godly sorrow,’ but is in itself deeper than sorrow, and is the turning away of heart and will from past love and practice of evil. The second, baptism, is ‘in the name of Jesus Christ,’ or more accurately, ‘upon the name,’—that is, on the ground of the revealed character of Jesus. That necessarily implies faith in that Name; for, without such faith, the baptism would not be on the ground of the Name. The two things are regarded as inseparable, being the inside and the outside of the Christian discipleship. Repentance, faith, baptism, these three, are called for by Peter. But ‘remission of sins’ is not attached to the immediately preceding clause, so as that baptism is said to secure remission, but to the whole of what goes before in the sentence.
1907 · Hackett, quoted by A. H. Strong, Systematic Theology Chapter II. The Ordinances Of The Church
Acts 2:38—“Repent ye, and be baptized ... unto the remission of your sins”—on this passage see Hackett: “The phrase ‘in order to the forgiveness of sins’ we connect naturally with both the preceding verbs (‘repent’ and ‘be baptized’). The clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part to the exclusion of the other”—i. e., they were to repent for the remission of sins, quite as much as they were to be baptized for the remission of sins.
1908 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 54 (1908) 3094
In the case before us, if you read the narrative, you will find that these men became earnest enquirers. They said to Peter and to the rest of the Apostles, "Men and brethren—what must we do?" Being told what to do, merely, "Repent and be baptized, everyone of you," they did repent. There was a change of mind which was followed by a corresponding change of life—and they were baptized—they obeyed the command of Christ and made an open declaration of their faith in Him in His own appointed way.
1910 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 56 (1910) 3224
And said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do? Then Peter said to them, Repent, and be baptized, everyone of you in the name of Jesus Christ for the remission of sin, and you shall receive the gift of the Holy Spirit. Nobody but a Baptist minister could have preached that sermon! At least we shall have to wait a long while before we hear any other saying to a whole congregation, "Repent, and be baptized, everyone of you." This is, indeed, the full proclamation of the Gospel—and we have no more right to leave out the Baptism than we have to leave out the repentance!
1910 · R. A. Torrey, The Person and Work of the Holy Spirit 20
After telling his hearers to repent in Acts ii. 38, Peter continues and tells them to be “baptized every one of you in the name of Jesus Christ unto the remission of your sins.” Heart repentance alone was not enough. There must be an open confession of that repentance, and God's appointed way of confession of repentance is baptism.
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Acts 2.38
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 τω ονοματι Ιησου Χριστου). In accordance with the command of Jesus in Mt 28:19 (εις το ονομα).
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Acts 2.38
In the Acts the full name of the Trinity does not occur in baptism as in Mt 28:19 , but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit.
2 passages · 1 writer · 1800s
Tillotson on the Spirit given in baptism, for later generations as well.
1820 · John Tillotson, Works, Volume 8 199
And because this profession of faith was made in baptism, whereby men are solemnly initiated into the Christian religion, hence it is, that this gift of the Holy Ghost is in Scripture promised, and said to be conferred in baptism: (Acts ii. 31.) “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.” And (Heb. vi. 4.) the apostle, speaking of those who had solemnly taken upon them the profession of Christianity, thus describes them; “Those who were once enlightened, (that is, baptized, for so baptism is frequently by the ancients called illumination) those who were once baptized, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost;” implying, that this heavenly gift of God’s Holy Spirit was conferred upon Christians in their baptism; and hence it is, that “baptizing with water and the Holy Ghost” were frequently put together, water being the outward symbol, and the Holy Ghost the inward grace, conferred in baptism. So likewise the apostle joins together, “the laver of regeneration, and the renewing of the Holy Ghost.” (Tit. iii. 5.)
1820 · John Tillotson, Works, Volume 8 199
“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. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” This promise is “the promise of the Holy Ghost,” which, he says, is made to them and their posterity, that in all succeeding ages should be gained to the faith of Christ. So that this “promise of the Holy Ghost,” which St. Peter speaks of, and declares to be conferred in baptism, does not respect only the first ages of Christianity, but all succeeding generations; and therefore cannot be understood of the power of miracles, because that is long since ceased in the Christian church.
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