{"id":216,"date":"2005-05-25T07:30:00","date_gmt":"2005-05-25T11:30:00","guid":{"rendered":""},"modified":"2006-10-19T12:52:01","modified_gmt":"2006-10-19T16:52:01","slug":"baptismal-regeneration-tmpacts-238","status":"publish","type":"post","link":"https:\/\/biblearchive.com\/blog\/baptismal-regeneration-tmpacts-238\/","title":{"rendered":"Baptismal Regeneration -tmp(Acts 2:38)"},"content":{"rendered":"

We came up against the apparent wall of {{Acts 2:38}} where
\nPeter is demanding that the crowd be baptized in order to receive
\nforgiveness of sin<\/a>. Rory’s point which spurred the discussion<\/a> seems to stand. Is
\nthis proof of baptismal regeneration (with new meaning to {{Ephesians 4}})…even
\nthough the rest of our study<\/a> seemed to contradict this?<\/p>\n

<\/p>\n

To be true, salvation by baptism must be substantiated in
\nother baptismal accounts or proven to be the only method that results in
\nsalvation. The formula for baptismal regeneration being: (1)repentance plus (2)water baptism in (3)the name of
\nJesus and then a person (4)receives the gift of the Holy Spirit. <\/p>\n

We already noted that this wasn’t always the case. In fact,
\nthe gift of the Holy Spirit was given without water on one occasion ({{Acts
\n10}}) and completely delayed after a baptism by water ({{Acts 8}}). This
\npuzzling situation forces us to use a practice from the medical profession—differential diagnosis<\/a>.<\/p>\n

I’m sure you’ve heard the illustration before. Three people
\ncome into the doctor’s office with a sore throat. After checking the first man,
\nthe doctor notices no inflammation. Asking him if he’s a Knick’s fan the patient
\nforces out a “hoo YEAH!” The doctor says “Dude, you got laryngitis. What you
\nhave to do is gargle with some salt water and give your voice a rest. No more
\nyelling during the game.”<\/p>\n

What would you say if the second patient comes in and the doctor
\ndoesn’t bother checking him out and tells him the same thing as the first guy?
\nRather you would expect the doctor to examine
\nthis second guy with similar symptoms and notice the inflammation in the
\nthroat. When he prescribes some antibiotics you would understand that the cause
\nfor the sore throat was very different than the first man.<\/p>\n

With the third man the doctor does the same examination but
\ninstead of telling him to shut his trap or to take some antibiotics, he needs
\nto take a specimen for some lab-work. What he has seen in this patient, as
\ndistinct from the others, is enough to cause concern.<\/p>\n

The initial symptom seemed the same but upon examination
\nthere were enough differences to change the diagnosis.<\/p>\n

Examination of Our “Patient” (Acts 2:38)
\n<\/strong>Peter (one of those who were specifically told to baptize in the name of
\nthe Father, the Son and the Holy Spirit—{{Matt 28:19}}) is the one addressing a
\ncrowd. He tells the crowd that they are to be baptized in the name of Jesus
\nChrist. This is a problem—Peter isn’t following the Lord’s pattern. Why would
\nPeter do this? <\/p>\n

Surveying the History
\nof the “Patient”
\n<\/strong>Perhaps the context will clue us in to why Peter would state this conclusion. {{Acts
\n2:1}} tells us that the day of Pentecost had come and they<\/em> were all together in one place. Who are “they”? Are “they” the
\nsame as in {{Acts 2:38}}? The examination of our patient needs more historical
\ndata.<\/p>\n

{{Acts 1:1-3}} tells us that Jesus presented Himself alive
\nafter His suffering for a period of forty days telling them<\/em> about the kingdom
\n of God. He gathered them<\/em> together and told them<\/em> to wait in Jerusalem for what He promised from the
\nFather: the baptism of the Holy Spirit. These folk ask when the kingdom is to be
\nrestored to Israel.
\nJesus points out that the Father knows the when but they<\/em> were to receive power to be witnesses starting off from their<\/em> place of gathering (Jerusalem)
\nreaching out beyond the city’s borders (Judea) going north into Samaria and
\nthen even to the furthest part of the Earth.<\/p>\n

 In {{Acts 1:9-111}}
\nwe see Jesus taken up and these people are addressed as Galilean…perhaps men.<\/p>\n

The Galileans head back to Jerusalem and enter the city. Jerusalem is in Judea. <\/p>\n

In {{Acts 1:12-15}} we notice that this group consisted of the
\neleven plus women. We then notice that when Peter starts speaking to this group
\nin the upper room there are about one hundred and twenty persons gathered
\ntogether. This group is led in a study in prophecy and a man was chosen by lots
\nto be numbered with the twelve apostles ({{Acts 1:16-26}}).<\/p>\n

Ah, so “they” ({{Acts 2:1}}) consist of the gathered
\napostles, some women all part of a group about one hundred and twenty strong
\ngathered together in one place during Pentecost in Jerusalem of Judea although
\nthey were from Galilee in the North.\n<\/p>\n

What is Pentecost then? <\/p>\n

Well we see it called the feast of Weeks in {{Ex 34:22}} and
\n{{Deut 16:10}}, the feast of Harvest in {{Ex 23:16}}, the Day of First fruits
\nin {{Num 28:26}}. It is a time of no labor and apparently is fifty days (seven
\nweeks and a day) after the first day of putting the sickle to the grain ({{Lev
\n23:15-21}}, {{Num 28:26-31}}, {{Deut 16:9-12, 16}}). Pentecost was one of those
\nvery important times when all the Hebrew males would appear before God (in the
\nplace He chooses). It is a time of immense rejoicing because the Jews were once
\nEgypt’s
\nslaves. So, conceivably Jerusalem
\n(the place which the Lord chose according to the book of {{Joshua}}) is where
\nall these people were to gather during this Feast.<\/p>\n

That would make the crowd which listens to Peter’s speech
\nquite large and distinct from the disciples.<\/p>\n

We then see this baptism by the Spirit {as promised by Jesus},
\nfilling the disciples and giving them utterance in other tongues ({{Acts
\n2:2-6}}). The miracle is witnessed by people from all over the known world (obviously
\nin town not only to worship but also to conduct business). Parthians, Medes,
\nLibyans, Romans,  Arabs and more hearing
\nthe mighty deeds of God spoken in their own languages ({{Acts 2:7-12}})<\/p>\n

Apparently there were also mockers there who weren’t so
\namazed and they started to make light of what was going on. Now Peter addresses
\na portion of the crowd who also seem to be the mockers—specifically they are the
\nMen of Judea and all those who live in Jerusalem.
\nStrange that Peter would address his speech only to them when such a diverse
\ngroup was mentioned. Perhaps he is fulfilling His Lord’s mandate to begin in Jerusalem and branch out?<\/p>\n

The message Peter preaches is one of impending judgment
\nshowing forth a prophecy of the last days as spoken by {{Joel}}.  He explains the event of the [speaking in
\ntongues] in light of the glorious day of the Lord where all those who call on
\nthe name of the Lord will be saved ({{Acts 2:16-21}}). <\/p>\n

Now Peter’s speech continues to focus on these specific
\npeople of Israel.
\nJesus the Nazarene, attested to these people by God with miracles which God
\nperformed in their midst, was delivered over by God’s predetermined plan and
\nwas nailed to a cross by Godless men and killed. This Jesus God rose up again,
\nnot allowing His body to suffer corruption for He is God’s anointed One. Unlike
\nDavid who is dead and buried (proving he is not the Messiah), Jesus was raised
\nagain before many witnesses and has gone up to the Father. As proof of His
\npromise He has poured out the Holy Spirit as an initial phase of judgment.
\nJesus now sits waiting for His enemies to be made His footstool for God has
\nmade this Jesus whom the house of Israel has crucified, both Lord and
\nMessiah ({{Acts 2:22-26}}).<\/p>\n

So Peter’s address was regarding the culpability of the
\nhouse of Israel,
\nspecifically the men of Judea who lived in Jerusalem. They had seen Jesus the Messiah,
\nseen the signs and crucified Him. Now their hearts were pierced and they asked
\nPeter and the rest of the apostles “what shall we do?”<\/p>\n

Diagnosis of the
\nPatient
\n<\/strong>
\nNow we see the context of Peter’s response. {{Acts 2:38}} was (1)leveled at
\na specific people (2)during a specific time who (3)had performed a grave action
\n(4)against Jesus Messiah by (5)rejecting Him and (6) killing Him. He has (7)proved
\nHis authority and (8)now they asked how to get out of what they had done. <\/p>\n

Peter says they had to first repent—in context for what they
\nhad done. They had to be baptized, a public event reminiscent of what was going
\non in {{Luke 7:29}} but it was to be under the name of Jesus whom they had
\nkilled. In such an open acknowledgment showing forth a true repentance they
\nwould attain that promised by Joel “whoever calls on the name of the Lord shall
\nbe saved.”<\/p>\n

The petition then was to be saved from this perverse
\ngeneration ({{Acts 2:40}}) not so much to get wet with the waters of baptism.
\nThose then who received this word from Peter were then baptized and these three
\nthousand people were found continually devoting themselves ({{Acts 2:41-42}})
\nand doing so with gladness and sincerity of heart ({{Acts 2:46}}). They had
\ntruly repented and they obeyed.<\/p>\n

Now that we have thoroughly diagnosed our patient how are we
\nto examine our next patient? Do we write off our next baptismal text as meeting
\nall these criteria or do we examine some key differences and subsequently draw
\na proper diagnosis?<\/p>\n

-r-
\n<\/em><\/p>\n\n\n\n
The Full Series<\/span>\n <\/td>\n<\/tr>\n
1. Baptism Necessary for Salvation?<\/a>
\n2. One Baptism Versus the Many?<\/a>
\n3. Baptism and Big Problems<\/a>
\n4. Baptismal Regeneration (Acts 2:28)<\/a>
\n5. Deluge of Baptism Questions (Acts 1-22)<\/a>
\n6. Baptism and Romans (Rom 6:1-11)<\/a>
\n7. Noah and Baptism (2 Peter 3:20,21)<\/a>
\n8. Paul On Baptism (1 Cor 1:14-18)<\/a>
\n
\n9. The Error of Infant Baptism<\/a>
\n
\n10. Remember Your Baptism (Rom 6:1-11)<\/a>
\nRelated
\n
\nRuss On Baptism<\/a>
\nBaptism of Linkage<\/a><\/span>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

We came up against the apparent wall of {{Acts 2:38}} where Peter is demanding that the crowd be baptized in order to receive forgiveness of sin. Rory’s point which spurred the discussion seems to stand. Is this proof of baptismal regeneration (with new meaning to {{Ephesians 4}})…even though the rest of our study seemed to […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[3],"tags":[],"class_list":["post-216","post","type-post","status-publish","format-standard","hentry","category-study"],"yoast_head":"\nBaptismal Regeneration -tmp(Acts 2:38) - Rey Reynoso's Bible Archive<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/biblearchive.com\/blog\/baptismal-regeneration-tmpacts-238\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Baptismal Regeneration -tmp(Acts 2:38) - Rey Reynoso's Bible Archive\" \/>\n<meta property=\"og:description\" content=\"We came up against the apparent wall of {{Acts 2:38}} where Peter is demanding that the crowd be baptized in order to receive forgiveness of sin. 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