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Water Baptism

Beloved of the Lord;

Remember: "He that believeth and-καὶ (kai)-and, also) is baptized shall be saved." (Mark 16:16)

and-καὶ: CONJunction: ["AND"]

Step 3:

1. Water Baptism

2. Holy Spirit (pending)

Water Baptism

Authorized Version 1611 [Punctuation / Italics]

King James Bible 1769 [Spelling]

Concordance / Lexicon:

Analytical Concordance to the Bible: Robert Young, 1880.
The New Strong's Exhaustive Concordance of the Bible.
Thayer's Greek Lexicon.
Friberg Analytical Greek Lexicon
Gingrich, Greek New Testament Lexicon
Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root Word, but not the same Inflection / Parsing.

Open Bracket [(abc)] : My commentary insert/input.

Commentaries:

StudyLight.org: SL (click on to see commentary page)
BibleHub.com: BH (click on to see commentary page)

Water Baptism

Scrivener's Textus Receptus 1894
15 καὶ εἶπεν αὐτοῖς, Πορευθέντες εἰς τὸν κόσμον ἅπαντα, κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. 16 ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται· ὁ δὲ ἀπιστήσας κατακριθήσεται.

Mark 16:15-16

15 "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. 16 *He that believeth-πιστεύσας (pisteusas)-to adhere to, trust, rely on, to believe) and-καὶ (kai)-and, also) *is baptized-βαπτισθεὶς (baptistheis)-to baptize, (i.e. to immerse, to submerge)), *shall be saved-σωθήσεται (sothesetai)-to make or keep sound or safe, (i.e. rescue, liberate, keep from harm, preserve)), but-δὲ (de)-but, yet) he that believeth not- ἀπιστήσας (apistesa)-to be without trust, (to be unbelieving, (i.e. (transitively) disbelieve, or (by implication) disobey:—believe not)), shall be damned-κατακριθήσεται (katakrithesetai)-to judge one down, (to judge against, (i.e. sentence:—condemn, damn))."

*example of Greek word: πιστεύσας (pisteusas)-He that believeth click: Acts 11:21 (believed)
*example of Greek word: βαπτισθεὶς (baptistheis)-is baptized click: Matthew 3:16
*example of Greek word: σωθήσεται-shall be saved click: Matthew 10:22 // Acts 2:21

he said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: And ["He-said"] unto them,
Go ye-Πορευθέντες: Verb, Aorist, Passive-Deponent, Participle, Nominative, Plural, Masculine: ["BEING-GONE"] into all the world,
and preach-κηρύξατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["PROCLAIM"//"herald-ye!"] the Gospel to every creature.
he that believeth-πιστεύσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["one-believing"] and
is baptized-βαπτισθεὶς: Verb, Aorist, Passive, Participle, Nominative, Singular, Masculine: ["BEING-DIPzED"//"being-baptized"],
shall be saved-σωθήσεται: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["shall-be-being-saved"], but
he that believeth not- ἀπιστήσας Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["one-disbelieving"],
shall be damned-κατακριθήσεται: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["shall-be-being-condemned"].

He that believeth-πιστεύσας (pisteusas)-to adhere to, trust, rely on, to believe) and-καὶ (kai)-and, also) is baptized-βαπτισθεὶς (baptistheis)-to baptize, (i.e. to immerse, to submerge)), shall be saved-σωθήσεται (sothesetai)-to make or keep sound or safe, (i.e. rescue, liberate, keep from harm, preserve)),:

He that believeth and is baptized shall be saved ... In linking faith and baptism as binding preconditions to salvation, Christ made it clear enough that salvation is the result, not of merely believing but of believing and being baptized. The reasons underlying this are as profound as the New Testament itself. Salvation depends upon the absolute and perfect righteousness of the individual saved, there being nothing that a sinner can either believe or do that could endow him with any degree of righteousness approaching what is required for salvation. The Medieval theory of God's imputing righteousness to a sinner is ridiculous. There is nothing that God could put into a sinner that would make him righteous. And if it is suggested that God's Spirit could do so, let it be recalled that God's Spirit is not given to sinners, but to sons (that is, persons in Christ), as stated in Galatians 4:6. However, there is a way that God makes people righteous. What is that? He transfers the sinner into Christ WHO IS RIGHTEOUS; and thus the sinner is saved in Christ and as Christ. (See Galatians 2:16,/20). Thus, God's plan of salvation is not that of imputing righteousness into sinners, but the transference of sinners INTO Christ. The preconditions upon which Christ promised to transfer sinners into himself are here stated as faith and baptism.-(Coffman's Commentaries). SL

The second branch of their commission was, to baptize. Where observe, The encouraging promise made by Christ, He that believeth and is baptized shall be saved; that is, he that receiveth and embraceth the gospel preached by you, and thereupon becomes a proselyte and disciple of Christ, and receives baptism, the seal of the new covenant, shall for all his former sins receive pardon, and upon his perseverance obtain eternal life; but he that stands out obstinately and impenitently shall certainly be damned.-(Expository Notes on the Bible). SL

“He that believeth and is baptized shall be saved” Comments - In the preceding passages the Gospel of Mark gives three examples of those who did not believe when they first heard the proclamation of Jesus’ resurrection; the testimony of Mary Magdalene was met with unbelief (Mark 16:9 /10 /11), as well as the testimony of the two on the road to Emmaus (Mark 16:12 / 13), and Mark records the rebuke of Jesus at His first appearance to the eleven for their unbelief (Mark 16:14). Why does Mark tell us that someone must believe and be baptized to be saved? We know that this is a reference to salvation and water baptism. In order to answer this question, we must understand the meaning of water baptism. This is most clearly explained in 1 Peter 3:21. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” 1 Peter 3:21 tells us that the baptism that saves us is not being dipped in water to wash away dirt, but a water baptism, which is an act of faith that allows us to have a good conscience towards God. It is the act of baptism, in obedience to God's command, that gives us this good conscience. A formal altar call is a relatively recent activity in church. But before this time, the act of water baptism served as the first outward testimony that a person had become a Christian. It was the first act that a new believer does in obedience to Christ. In the early Church, water baptism was a new believer’s first public testimony of his/her decision to follow Christ rather than a response to an altar call. It serves as a “crossing over the line” into a genuine commitment to join a local fellowship of believers. It is the first step in the Christian life as an act of obedience. Water baptism is the pledge of a good conscience toward God and our initial response to faith in Christ’s redemptive work on Calvary. As an act of faith and promise to serve God, baptism is our way of pledging to serve God with a good conscience night and day. In this sense, the new believer becomes identified with the body of Christ. If his old friends ever questioned his sincerity and hoped that he would come back into their worldly traditions, then water baptism served to settle the issue once and for all. The new believer was then genuinely considered a “Christian.” This is why water baptism gives the believer a good conscience towards God. It is like responding to an altar call. With his act of water baptism, he is allowed to join the local church congregation, which is how is will be established in the faith and secure his entrance into Heaven. Thus, from a biblical perspective, there is very little “daylight” between the experience of salvation and the act of water baptism. Water baptism serves to “establish” a person’s decision to follow Christ. In the book of Acts people were baptized the same day they were saved-(Gary H. Everett). SL

He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the condition of pardon; faith in Christ and obedience to his command. If any one has not faith enough in Christ to obey him, he has not faith enough to be saved.-(People's New Testament). BH

He that believeth and is baptized] Not faith only, but baptism also is required by the Lord. Compare the words of Philip the deacon to the Ethiopian eunuch, Acts 8:37.-(Cambridge BSC). BH

Whosoever once believes, is wont to receive baptism.-(Bengel's Gnomen). BH

He that believeth The gospel which you preach, with his heart unto righteousness; he that receives your testimony with a faith productive of love to God and man, and of obedience to the divine will; and who, in token of that faith, is baptized, and continues till death to maintain a temper and conduct suitable to that engagement, shall be saved That is, he shall, by virtue of that faith and baptism, be put into a state of salvation: he shall be saved from the guilt and power of his sins into the favour and image of God; his person shall be justified, and his nature sanctified; and he shall be entitled to, and made meet for, eternal salvation; of which also he shall be made a partaker, if he continue in the faith he has received, and do not wilfully recede from his baptismal covenant.-(Joseph Benson's Commentary). BH

The great commission of Jesus Mar_16:15-16 : Jesus gave His apostles the great commission. ( Mar_16:15-16 ) The commission begins with the word "go." Some how we have the idea that the lost need to come to us. So today, in most cases, the church sits and waits for the lost. The commission continues with "go into all the world." God's desire is that everyone hears the good news of Jesus Christ. We must be working among all kinds of people to teach the gospel to everyone. We must get up, get out of our houses or church buildings and teach people about Jesus. As we go we must preach the gospel to every creature. Concerning the preaching Jesus said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned." We must believe that Jesus is the Christ. ( Act_2:36 ) Let us carefully observe that belief alone is not enough. ( Jam_2:19-24 ) He also said, "...and is baptized will be saved." Baptism is immersion in water. It is necessary for salvation. Jesus said that both belief and baptism are necessary for salvation. Baptism is for the forgiveness of sins. ( Act_2:38 ) A part of the commission also says, "He that believeth not shall be damned." Jesus is showing that a person will not obey God by being baptized if he or she does not believe.-(Charles Box's Commentary). SL

but-δὲ (de)-but, yet) he that believeth not- ἀπιστήσας (apistesa)-to be without trust, (to be unbelieving, (i.e. (transitively) disbelieve, or (by implication) disobey:—believe not)), shall be damned-κατακριθήσεται (katakrithesetai)-to judge one down, (to judge against, (i.e. sentence:—condemn, damn)).:

Shall be damned - That is, condemned by God and cast off from his presence, 2 Thessalonians 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment Romans 2:12, Romans 2:16; Matthew 25:41; that they will deserve to die forever Romans 2:6, Romans 2:8, and that they will be cast out into a place of woe to all eternity, Matthew 25:46. It may be asked how it can be just in God to condemn men forever for not believing the gospel? I:answer: 1. God has a right to appoint his own terms of mercy. 2. Man has no claim on him for heaven. 3. The sinner rejects the terms of salvation, knowingly, deliberately, and perseveringly.4. He has a special disregard and contempt for the gospel. 5. His unbelief is produced by the love of sin. 6. He shows by this that he has no love for God, and his law, and for eternity. 7. He slights the objects dearest to God and most like him; and, 8. He must be miserable. A creature who has no confidence in God; who does not believe that he is true or worthy of his regard, and who never seeks his favor, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. He has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy, and without his favor the sinner must be wretched.-(Barnes' Notes). BH

But he that believeth not, that is, who persists wilfully in infidelity, shall be damned. Dr. Macknight observes, that the last clause should be explained by Joh 3:19 where our Lord sets forth the reason of the condemnation of such unbelievers, as are damned for not believing the gospel when preached to them: This, says he, is the condemnation, the reason of the condemnation, (namely of those whom in the preceding verse he had represented as condemned for not believing in the name of the only-begotten Son of God) that light is come into the world, and men loved darkness rather than light, because their deeds are evil.-(Thomas Coke Commentary). SL

He that believeth not- With such a faith-[(i.e. with a sincere faith)] as is above described, whether baptized or unbaptized; shall be damned- Κατακριθησεται, shall be condemned, namely, at the day of final judgment, and in consequence thereof shall perish eternally.-(Joseph Benson's Commentary). BH

He that believeth not shall be condemned ... Ah, but this does not say, "He that believeth NOT and is NOT baptized shall be condemned." True enough, but that is exactly what it means. The quibble raised by such a question is unworthy of intelligence and faith alike, it being implicit in the nature of baptism that, unless one believed, he COULD NOT be baptized.-(Coffman's Commentaries). SL

“but he that believeth not shall be damned” Comments - If one does not put his faith in Jesus, he certainly is not going to be baptized. Paul tells us in 2 Corinthians 2:14 / 15 /16 that those who hearken unto the preaching of the Gospel see the messenger as a sweet savour of life in Christ Jesus, but to those who reject the Gospel, the messenger is to him the savour of death.-(Gary H. Everett). SL

Beza Greek New Testament 1598
1 Τί οὖν ἐροῦμεν; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 2 μὴ γένοιτο. οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 3 Ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 4 Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον· ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.

Romans 6:3-4

1 “What shall we say then? shall we continue in sin: that grace may abound? 2 God forbid: how shall we that are dead to sin, live any longer therein? 3 Know ye not-Ἢ ἀγνοεῖτε (E agnoeite)-to be ignorant, not to know), that-ὅτι (hoti)-that) so many of us as-ὅσοι (osoi)-as many as, all who) //*were (Or, are) baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) Jesus-Ἰησοῦν (Iesoun)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστὸν (Christon)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), were baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) death-θάνατον (thanaton)-death)? 4 Therefore-οὖν (oun)-therefore, then, consequently) *we are buried-συνετάφημεν (sunetaphemen)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him -αὐτῷ (auto) -him) by-διὰ (dia)-through, by means of, by way of) *baptism-βαπτίσματος (baptismatos)-baptism, (i.e. immersion, submersion):—water baptism)) into-εἰς (eis)-into) *death-θάνατον (thanaton)-death), that like as-ὥσπερ (hosper)-just as, even as) Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) *was raised up-ἠγέρθη (egerthe)-to arouse, cause to rise, (i.e. rise up)) from-ἐκ (ek)-out of) *the dead-νεκρῶν (nekros)-dead) by-διὰ (dia)-through, by) the-τῆς (tes)-the) glory-δόξης (doxes)-glory (with connotation of power)) of the-τοῦ (tou)-of (the)) Father-πατρός (patros)-father, (God is called the Father)): even so-οὕτως (houtos)-thus, so) we-ἡμεῖς (hemeis)-us, we) also-καὶ (kai)-even, also, likewise) *should walk-περιπατήσωμεν (peripatesomen)-to walk around, (metaph. to live, conduct oneself)) in-ἐν (en)-in) *newness-καινότητι (kainoteti)-newness, freshness, (i.e. of principle)) of life-ζωῆς (zoes)-life, motion, activity (figuratively: spoken of a new mode of life, dedicated to God))."

*example of Greek word: ἐβαπτίσθημεν-were baptized click: 2 Corinthians 12:3
*example of G4916 word: (συνετάφημεν-we are buried) click: Colossian 2:12 (συνταφέντες-Buried with)
*example of Greek word: βαπτίσματος (baptismatos)-baptism click: Acts 1:22
*example of Greek word: θάνατον (thanaton)-death click: 2 Corinthians 4:11
*example of Greek word: ἠγέρθη-was raised up click: Matthew 27:52 (arouse)
*example of Greek word: νεκρῶν (nekros)-the dead click: Romans 6:9
*example of Greek word: περιπατήσωμεν-should walk click: Ephesians 2:10
*example of Greek word: καινότητι (kainoteti)-newness click: Romans 7:6

shall we say-ἐροῦμεν: Verb, Future, Active, Indicative, 1st Person, Plural: What ["WE-SHALL-BE-declarING"] then?
shall we continue-ἐπιμενοῦμεν: Verb, Future, Active, Indicative, 1st Person, Plural: ["WE-SHALL-BE-ON-REMAINING"] in sin: that grace
may abound-πλεονάσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["should-be-increasing"]? God forbid: how shall we that
are dead-ἀπεθάνομεν: Verb, Second-Aorist, Active, Indicative, 1st Person, Plural: ["we-died"] to sin,
live-ζήσομεν: Verb, Future, Active, Indicative, 1st Person, Plural: ["WE-SHALL-BE-LIVING"] any longer therein?
Know ye not-ἀγνοεῖτε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-UN-KNOWING//"ye-are-being-ignorant"], that so many of us as
were baptized-ἐβαπτίσθημεν: Verb, Aorist, Passive, Indicative, 1st Person, Plural: ["WE-ARE-DIPizED"//"we-are-baptized"] into Jesus Christ,
were baptized-ἐβαπτίσθημεν: Verb, Aorist, Passive, Indicative, 1st Person, Plural: ["are-baptized"] into his death? Therefore
we are buried- Συνετάφημεν: Verb, Second-Aorist, Passive, Indicative, 1st Person, Plural: ["WE-WERE-TOGETHER-entombed"] with him by baptism into death, that like as Christ
was raised up-ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-ROUSED"] from the dead by the glory of the Father: even so we also
should walk-περιπατήσωμεν: Verb, Aorist, Active, Subjunctive, 1st Person, Plural: ["should-be-walking"] in newness of life.

Know ye not-Ἢ ἀγνοεῖτε (E agnoeite)-to be ignorant, not to know):

Know ye not.—It should be as in the Greek, Or know ye not. Do you not admit this principle; or am I to suppose that you are ignorant? &c.-(Ellicott's Commentary). BH

Know ye not — Can any of you be ignorant of this great and obvious truth,-(Benson Commentary). BH

For surely you know this. He [(Paul)] reminds them that they already know the meaning of baptism.-(The Bible Study New Testament). SL

Or know ye not- ἢ, if taken in the sense of "or," at the beginning of Romans 6:3, will be understood if we put what is meant thus: Do you not know that we have all died to sin? Or are you really ignorant of what your very baptism meant?-(The Pulpit Commentaries). SL

that-ὅτι (hoti)-that) so many of us as-ὅσοι (osoi)-as many as, all who) //were (Or, are) baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) Jesus-Ἰησοῦν (Iesoun)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστὸν (Christon)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)),:

So many of us as were baptized into Christ, etc.- The fact that every follower of Christ has died to sin is shown by his baptism. All its symbolism points to death. To be baptized into Christ means to enter into a vital union with him, so as to be found in him (Gal 3:27). But this baptism into Christ implies death, for it is a baptism into the death of Christ. That the subjects of baptism are partakers of his death is shown by the form of baptism. It is a burial.-(People's New Testament). SL

To be baptized into Christ, is by baptism to take the name of Christ upon us, to be incorporated, ingrafted, and implanted into the church of Christ, being made visible members of his mystical body by baptism.-(Expository Notes). SL

As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.-(Wesley's Explanatory Notes). SL

Baptized into Jesus Christ: to be baptized into Christ, is either to be baptized in the name of Christ; see Acts 10:48, and Acts 19:5; or else it is, incorporated, ingrafted, or planted into Christ, and so to be made members of his mystical body by baptism.-(Matthew Poole). BH

Baptized into Jesus Christ Of this self-consecrating act of faith baptism is the external manifestation and profession. The apostle, therefore, holds that our act of baptism consecrates us into Christ, as if our persons mystically became particles and parts incorporated into the holy person of the blessed Jesus, so that we are figured as identified with his body.-(Whedon's Commentary). SL

Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1 Corinthians 10:2, the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;" that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession. -(Barnes' Notes). BH

into Jesus Christ] i.e. so as to belong to Him, to obey Him, and to learn of Him. Cp. the parallel phrase “baptized into Moses,” 1 Corinthians 10:2 (Cambridge BSC). BH

Some take the word baptize in its literal sense of bathing, plunging, and understand: “As many of you as were plunged into Christ. ” But in the similar formula, 1 Corinthians 10:2: “ to be baptized into Moses ( εἰς τὸν Μωσῆν βαπτιζεσθαι ),” the meaning is certainly not: to be plunged into Moses. The word baptized is to be taken in its technical sense: to be baptized with water (by the fact of the passage-[(Or, passing)] through the sea and under the cloud), and the clause must consequently signify: in relation to Moses, as a typical Saviour that is to say, in order to having part in the divine deliverance of which Moses was the agent. Such is likewise the meaning of the being baptized into Christ Jesus, in our passage: “Ye received baptism with water in relation to the person of Jesus Christ, whose property ye became by that act.” Comp. the phrase: being baptized, εἰς τὸ ὄνομα , into the name of ( Mat 28:19 and 1Co 1:13 ), which should be explained in a similar manner. One is not plunged into a name, but into water in relation to ( εἰς ) a name that is to say, to the new revelation of God expressed in a name. It is to the God revealed under this form that the believer consecrates himself externally by baptism.-(Frederic Louis Godet). SL

were baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) death-θάνατον (thanaton)-death)?:

This verse is proof that justification by faith, as possessed by those Christians to whom Paul addressed Romans, included baptism. Not a single one of them was ever justified without it; for Paul wrote, "ALL WE who were baptized." Paul's focal purpose in this paragraph was to stress the fact that Christians who were dead to sin should not continue to live wickedly; but the manner of their being dead to sin necessarily brought the ordinance of baptism into his thoughts, with the consequence that many of the most positive teachings concerning that ceremony were included in this letter. In this verse, Paul explained HOW it is true that Christians are dead to sin, and WHEN they became so. Baptism being the ordinance which brings people "into Christ," as stated here and in Galatians 3:26 /27, and through means of the unity with Christ thus effected, the Christian actually enters the spiritual body of Christ, thus making it true that "in Christ" he is dead to sin, since Christ died. That is the thought here expressed by "baptized into his death," meaning "into the status of being dead to sin in Christ." Making the sinner dead to sin is a mighty act; and, as Wuest expressed it, Paul now proceeds to show how this mighty cleavage was effected. He says that it was brought about by God's act of baptizing the believing sinner into Christ so that the person would share his death on the Cross, which identification of the believing sinner with Christ in his death, brought about the separation of that person from the sinful nature [12]. Wuest's view of baptism as an act of God is correct, as a comparison with John 4:1 /2 proves, thus making it impossible ever to classify baptism as a work of human righteousness. It is a work of God because God commanded it and because it is administered in God's name by God's servants. Nevertheless, inasmuch as this cannot be done except with the consent and submission of the believer, there is a sense in which baptism is an act of the believer himself. When Paul himself was baptized, the believer's initiative in the act was clearly indicated in the divine command uttered by Ananias (Acts 22:16). Vine's Greek dictionary has this: In Acts 22:16, it ([@baptizo]) is used in the middle voice in the command given to Saul of Tarsus, "Arise and be baptized," the significance of the middle voice being, "get thyself baptized."[13].-(Coffman Commentaries). SL

In this expression: being baptized into death, the sense plunged would be less inadmissible than in the preceding phrase-[("baptized into Jesus")]; for an abstract object like death lends itself better to the notion of plunging into, than a personal one like Moses or Christ. But if such had been the apostle's meaning, would he not rather have said: into His blood, than into His death? We think, therefore, that here too it is more exact to explain: “ baptized with water in relation to His death.” When one is baptized into Christ, it is in virtue of His death that the bond thus formed with Him is contracted. For by His blood we have been bought with a price. Baptism serves only to give him in fact what belongs to him in right by this act of purchase. Baptism thus supposes the death of Christ and that of the baptized man man himself (through the appropriation of Christ's death). Hence the conclusion drawn in Romans 6:4, and which brings the argument to a close.-(Frederic Louis Godet). SL

Our baptism into (with respect to) Jesus Christ resulted in our death to sin. "It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers’ experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit." [Note: Wiersbe, 1:531.]. Water baptism for the early Christians was an initiation into Christian existence. Baptism joins the believer with Jesus Christ in public profession, which includes joining him or her with Christ in His death. Union with Christ in baptism then necessitates our burial and resurrection with Him. "’Burial with Christ’ is a description of the participation of the believer in Christ’s own burial, a participation that is mediated by baptism." [Note: Ibid., pp. 362, 363.]. "It is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his." [Note: G. R. Beasley-Murray, Baptism in the New Testament, p. 130.] ". . . baptism is introduced not to explain how we were buried with Christ but to demonstrate that we were buried with Christ." [Note: Moo, p. 364. See his excursus on Paul’s "with Christ" concept on pages 391-95.]. "From this and other references to baptism in Paul’s writings, it is plain that he did not regard baptism as an ’optional extra’ in the Christian life." [Note: Bruce, p. 128.].-(Expository Notes of Dr. Thomas). SL

Therefore-οὖν (oun)-therefore, then, consequently) we are buried-συνετάφημεν (sunetaphemen)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him -αὐτῷ (auto) -him) by-διὰ (dia)-through, by means of, by way of) baptism-βαπτίσματος (baptismatos)-baptism, (i.e. immersion, submersion):—water baptism)) into-εἰς (eis)-into) death-θάνατον (thanaton)-death),:

We are buried ... refers to immersion as the action known as baptism in the apostolic age. The fact that baptism, as administered by people today, differs from the rite as taught and administered by the apostles of Christ, is due to the unwillingness of people to abide in the teachings of the word of God. It is futile to appeal to the testimony of lexicons and histories, for all people already know that New Testament baptism was by immersion in water, the futility deriving from this, that people have arrogantly removed the entire ordinance from having, in their views, any significant utility in the scheme of redemption. This single verse of the holy scriptures is alone sufficient to show immersion as the original Christian baptism; and no man can misunderstand it without extensive help; but, lest there be any doubt regarding the testimony available, a few typical comments are here presented: Chrysostom: "When we sink our heads in the water, as in a tomb, the old man is buried, and going down, is wholly hid once for all." Macknight: "For are you ignorant, that so many of you as have, by baptism, become Christ's disciples, have been baptized into the likeness of his death, having been buried under the water, as persons who, like Christ, have been killed by sin." Wuest: "The word "baptized" is not the translation of the Greek word here, but its transliteration, its spelling in English letters. The word is used in the classics of a smith who dips a piece of hot iron in the water."[17]. Paul's mention of the "burial" in baptism cannot refer to the interment of one already dead to sin, as affirmed by Godet, but to the action which constitutes baptism, this being true because one cannot be "dead to sin" unless and until he is in the body of Christ, which state is entered through baptism. The error of Godet and many others in this misunderstanding sprang from a failure to determine the true meaning of Paul's phrase "dead to sin" which must not be confused with being "dead in sin." The person dead in sin is yet unsaved; the person dead to sin (through being in Christ) is saved. Therefore, baptism is not merely some kind of symbolical proof of our already being dead to sin, but is the divinely imposed condition of our becoming so. The scriptures do not teach that Christians are baptized to prove that they are dead to sin, but in order to be "in Christ," and therefore truly dead to sin "in him."-(Coffman Commentaries). SL

Therefore we are buried with him — Alluding to the ancient manner of baptizing by immersion; by baptism into death — That is, to engage us to die unto sin, and to carry on the mortification and death of it more and more:-(Benson Commentary). BH

Therefore- Since we die, a cognate burial must follow. The faith which precedes baptism produces a death; the holiness which should follow is a newness of life, a resurrection.-(Whedon's Commentary). SL

"...I am very much of opinion with Mr. Henry, or his continuator, Dr.Evans, who, in the exposition of this passage, says, "Why this burying in baptism should so much as allude to any custom of dipping under water in baptism any more than our baptismal crucifixion and death should have any such reference, I confess I cannot see. It is plain, that it is not the sign, but the thing signified in baptism, that the Apostle here calls being buried with Christ; and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise to a new and more heavenly life; so we are in baptism buried, that is to say, cut off from the life of sin, that we may rise again to a new life in faith and love."-(Thomas Coke Commentary). SL

We are buried with him by baptism into death — It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments.-(Adam Clark Commentary). SL

like as-ὥσπερ (hosper)-just as, even as) Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) was raised up-ἠγέρθη (egerthe)-to arouse, cause to rise, (i.e. rise up)) from-ἐκ (ek)-out of) the dead-νεκρῶν (nekros)-dead) by-διὰ (dia)-through, by) the-τῆς (tes)-the) glory-δόξης (doxes)-glory (with connotation of power)) of the-τοῦ (tou)-of (the)) Father-πατρός (patros)-father, (God is called the Father)):

That like as Christ was raised from the dead ... Having shown that the baptized believer, upon his being thereby united with Christ, is then dead unto sin, Paul at once went a step further by pointing out that Christ rose from the dead to a higher type of life, and appealed to this as an analogy of the Christian's rising from the watery grave of baptism to "walk in newness of life."-(Coffman Commentaries). SL

“that like as Christ was raised up from the dead by the glory of the Father” Comments - Note that the epistle of Romans emphasizes the office and ministry of God the Father. Thus, Paul refers to the activity of God the Father in raising Christ from the dead in Romans 6:4. It was the glory of God filled Jesus' tomb and the Spirit of God raised Jesus from the dead. Hence, Romans 8:11, “If the spirit of Him that raised up Jesus from the dead.”-(Gary H. Everett). SL

even so-οὕτως (houtos)-thus, so) we-ἡμεῖς (hemeis)-us, we) also-καὶ (kai)-even, also, likewise) should walk-περιπατήσωμεν (peripatesomen)-to walk around, (metaph. to live, conduct oneself)) in-ἐν (en)-in) newness-καινότητι (kainoteti)-newness, freshness, (i.e. of principle)) of life-ζωῆς (zoes)-life, motion, activity (figuratively: spoken of a new mode of life, dedicated to God)):

In newness of life ... is a reference, not merely to the upright morality and integrity of the Christian pilgrimage, but also to an entirely new status that pertains to him following his union with Christ in baptism. The old man has been renounced, the old identity repudiated, self having been slain; and the Christian is, in a sense, no longer his old self, but "is Christ" (Galatians 2:20). The newness of life is made possible by the reception of the Holy Spirit of promise (Ephesians 1:13), imparted after the believer's repentance and baptism (Acts 2:38ff), and as a consequence thereof. Does this newness of life mean that the possessor of it cannot sin? No. The evil nature of man, his old self, is dethroned through conversion to Christ, and the rightful sovereign of the soul, who is Christ, is enthroned instead of the old man. The will of man, however, still free, can reverse the decision. As Wuest explained: When the believer sins, the dethroned king, the evil nature mounts to the throne, with the consequent dethronement of the Lord Jesus. Such a procedure cannot go on often, nor indefinitely, for God puts a curb upon such a thing by sending suffering, chastening, and the Christian is made miserable by a guilty conscience and the indwelling Spirit who is grieved at such conduct. ... God has so adjusted things in the Christian's life that, while he remains a free moral agent capable of choosing between obeying the divine nature or the evil nature, yet the preponderance of his choices are Godward. ... Hence the impossibility of the Christian's sustaining habitually the same relationship to the evil nature which he sustained before he was saved.[20]-(Coffman Commentaries). SL

should walk in newness of life— But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Romans 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2 Peter 1:9).-(Jamieson Fausset Brown). BH

Walk in newness of life; i.e. live a new life, being actuated by new principles, aiming at new ends, and bringing forth new fruits of holiness: see Romans 7:6. BH

We might walk (περιπατήσωμεν) Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44.-(Vincent's Word Studies). BH

Observe, lastly, The duty which every baptized person lies under an obligation to perform, in conformity ot Christ, into whose death they are baptized; and that is, to walk in the newness of life. In a word, newness of life is a preparation for and an introduction into eternal life, and must needs be the most excellent life; for it is a life from God it is a life laid out for God, ye, it is the life which God himself lives; and none must expect to live with him in heaven hereafter, that do no walk in newness of life but if we have our fruit unto holiness our end will be everlasting life.-(William Burkitt). SL

Scrivener's Textus Receptus 1894
10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας· 11 ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. 13 καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασι καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησε σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα,

Colossians 2:10-13

10 "And ye are-ἐστὲ (este)-'to be') complete-πεπληρωμένοι (pepleromenoi)-to fill up, fill full, (to make full, to fill up, i.e. to fill to the full)) in-ἐν (en)-in) him, which-ὅς (hos)-who) is-ἐστιν (estin)-to be') the *head-κεφαλὴ (kephale)-the head, (Metaphorically: supreme, chief, prominent; of persons: master, lord)) of all-πάσης (pases)-every, all) *principality-ἀρχῆς (arches)-beginning, principality, (i.e. rule, magistracy)), and-καὶ (kai)-and, also) *power-ἐξουσίας (exousias)-privilege, authority, jurisdiction). 11 In whom also ye are circumcised-περιετμήθητε (perietmethete)-to circumcise, (figuratively: of spiritual and moral consecration in covenant relationship)) with the Circumcision made without hands-ἀχειροποιήτῳ (acheiropoieto)-not made with hands), in putting off the body of the sins of the flesh, by the Circumcision of Christ: 12 *Buried-συνταφέντες (suntaphentes)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him-αὐτῷ (auto)-him) in-ἐν (en)-in) Baptism-βαπτίσματι (baptismati)-baptism, (i.e. immersion, submersion):—water baptism)), wherein-ἐν ᾧ (en ho) -in which) also-καὶ (kai)-and, also) *ye are risen with- συνηγέρθητε (sunegerthete)-to raise together, to cause to raise together, rise with) him through-διὰ (dia)-through, by means of) the-τῆς (tes)-the) *faith-πίστεως (pisteos)-faith, faithfulness, steadfastness) of the-τῆς (tes)-of the) operation-ἐνεργείας (energeias)-energy, inworking, (efficiency ("energy"):—operation, strong, (effectual) working)) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)), who *hath raised-ἐγείραντος (egeirantos)-to arouse, cause to rise, raise up, (i.e. arise)) him from-ἐκ (ek)-out of) the *dead-νεκρῶν (nekron)-dead, (i.e. deceased)). 13 And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together-συνεζωοποίησε (sunezoopoiese)-to give or preserve life together, (i.e. to make one alive together with another)) with him, having forgiven-χαρισάμενος (charisamenos)-to grant forgiveness, to pardon) you all trespasses-παραπτώματα (paraptomata)-a trespass, falling aside, (fall, fault, offence, sin, trespass)),"

*example of Greek word: κεφαλὴ (kephale)-head click: 1 Corinthians 11:3
*example of Greek word: ἀρχῆς (arches)-principality click: Ephesians 1:21
*example of Greek word: ἐξουσίας (exousias)-power click: Acts 26:18
*example of Greek word: συνταφέντες (suntaphentes)-Buried click: Romans 6:4
*example of Greek word: συνηγέρθητε (sunegerthete)-ye are risen with click: Colossians 3:1
*example of Greek word: πίστεως (pisteos)-faith click: Romans 1:17
*example of Greek word: ἐγείραντος-hath raised click: Romans 8:11 (that raised up)
*example of Greek word: νεκρῶν (nekron)-dead click: Matthew 28:7

ye are-ἐστὲ: Verb, Present, (No voice stated), Indicative, 2nd Person, Plural: And ["YE-ARE"]
complete-πεπληρωμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["HAVING-been-FILLED"//"complete"] in him, which
is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the head of all principality, and power. In whom also
ye are circumcised-περιετμήθητε: Verb, Aorist, Passive, Indicative, 2nd Person, Plural: ["ye-were-circumcised"] with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ:
Buried-συνθάπτω: Verb, Second-Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-TOGETHER-entombED"//"being-entombed-together"] with him in Baptism, wherein also
ye are risen with- συνηγέρθητε: Verb, Aorist, Passive, Indicative, 2nd Person, Plural: ["YE-WERE-TOGETHER-ROUSED"//"ye-were-roused-together-with"] him through the faith of the operation of God, who
hath raised-ἐγείραντος: Verb, Aorist, Active, Participle, Genitive, Singular, Masculine: ["One-ROUSing"] him from the
dead-νεκρῶν: Adjective, Genitive, Plural, Masculine: ["DEAD-ones"]. And you
being-ὄντας: Verb, Present, (No voice stated), Participle, Accusative, Plural, Masculine: ["BEING"] dead in your sins, and the uncircumcision of your flesh,
hath he quickened together-συνεζωοποίησε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-TOGETHER-maKES-LIVE"//"he-vivifies-together"] with him,
having forgiven-χαρισάμενος: Verb, Aorist, Middle-Deponent, Participle, Nominative, Singular, Masculine: ["gracing"] you all trespasses,

Buried-συνταφέντες (suntaphentes)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him-αὐτῷ (auto)-him) in-ἐν (en)-in) Baptism-βαπτίσματι (baptismati)-baptism, (i.e. immersion, submersion):—water baptism)),:

'BURIED WITH HIM IN BAPTISM' - Rom_6:3-5 . This also reveals something about who I can baptize. I can't baptize someone who refuses to die to sin. A burial infers a dead body. 1. Even if one doesn't know Greek and the definition of the Greek word rendered "baptism". The phrase "buried with" would help the reader understand that baptism is an immersion. The Bible wasn't written to confuse us, rather to enlighten us ( Psa_119:97-104 ). 2. The inference is that it is in baptism that this true circumcision takes place. The link between repentance and baptism is established elsewhere in the Scriptures ( Act_2:38 ). The old man dies in baptism: (a) Repentance is prior to baptism, and repentance is the determination to die to the life of sin ( Rom_6:2 ). Repentance is the determination to put the "flesh" to death ( Gal_5:24 ). (b) Baptism enables the repentant sinner to be forgiven-i.e. it being the last condition which God has placed prior to salvation- Mar_16:16 ; Act_2:38 ; Act_22:16 , and hence a new life can begin ( Rom_6:4 ).-(Mark Dunagan Commentary). SL

The final act of the spiritual circumcision is by baptism, and men are said to be buried with Mm, that is with Christ. This phrase is used because in baptism the person is placed under the water and then raised again, thus going down and up in the form of a burial and resurrection. It is said to be with Him because he commands it, and also because he died and was buried in the tomb, from which he rose again. Such a like burial and resurrection is recognized as an act of faith in Christ, and God.-(E.M. Zerr's Commentary). SL

Let it be noted that "the putting off of the body of the sins of the flesh" (Col 2:11) is associated with baptism (Col 2:13).-(People's New Testament). SL

For when you were baptized.- Note that he identifies “being freed from the power of this sinful body” with baptism. Baptism is contrasted with the circumcision made by men. You were buried with Christ.- Paul teaches we must act out the events of the Cross (Romans 6:3 / 4). See also Galatians 2:19 / 20; Ephesians 2:4 / 5 / 6. We die with him, are buried with him, rise with him, and rule with him.-(The Bible Study New Testament). SL

As the baptism here mentioned is in grammatical and logical apposition- [(def. of apposition: two elements, normally noun phrases, are placed side by side, with one element serving to define or modify the other. When this device is used, the two elements are said to be in apposition. For example, in the phrase "my friend Alice", the name "Alice" is in apposition to "my friend".)] to circumcision, and only separated by a comma-[(note: a colon in the kjv 1611- "...by the Circumcision of Christ:". def. of colon: A colon often precedes an explanation, a list, or to introduce a quoted sentence.)], it is synonymous with it.-(William Godbey's Commentary). SL

wherein-ἐν ᾧ (en ho) -in which) also-καὶ (kai)-and, also) ye are risen with- συνηγέρθητε (sunegerthete)-to raise together, to cause to raise together, rise with) him:

This Christian circumcision, he told them, was represented by their baptism, which typified the death of their old man, or nature through the death of Christ. Moreover, he adds that baptism is a pledge of the resurrection of the faithful with Christ; so that in every respect they might be complete in him through the grace of God, and had no need of the Levitical expiations, Colossians 2:12.—For you, Gentiles, although dead through the sins and circumcision of your flesh, God has made alive together with Christ, having forgiven you all trespasses, Colossians 2:13.-(Thomas Coke Commentary). SL

ye are risen with him] Better, ye rose with Him.—The state to which baptism was your sacramental admittance is a state of union with Christ as the Risen One; fellowship in His supreme Acceptance and in His possession of the full wealth of the Spirit as our Mediator and Surety. Baptism seals to faith all our possessions in the now glorified Redeemer.-(Cambridge BSC).

'WERE ALSO RAISED WITH HIM' -1. Becoming a Christian is much more than just a resolve to quit the old life. It is also a resolve to live a new life in harmony with the will of God. It is the determination to use all our resources (once used in sin),[(but now:)] to further God's cause ( Rom_6:16 ). 2. I don't understand those who claim that baptism is unnecessary or that one is saved prior to being baptized. These passages and others ( Rom_6:1-5 ), reveal that being baptized is to totally identify yourself with the death, burial and resurrection of Jesus Christ. 3. Why wouldn't someone who professes to love Jesus, want to be "with Him"? To share in His death and resurrection? 4. If you are "raised with Him", then it is inferred that you have "new life", i.e. you are forgiven. Therefore baptism is essential to salvation, for baptism stands between the repentant sinner and new life ( Rom_6:4-5 ).-(Mark Dunagan Commentary). SL

through-διὰ (dia)-through, by means of) the-τῆς (tes)-the) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness) of the-τῆς (tes)-of the) operation-ἐνεργείας (energeias)-energy, inworking, (efficiency ("energy"):—operation, strong, (effectual) working)) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)),:

THROUGH FAITH' -1. Baptism isn't something contrary to "faith". Faith comes by hearing the word of God ( Rom_10:17 ), and the Word of God commands us to be baptized ( Mar_16:16 ). Hence all religious groups which try to argue that baptism isn't part of "faith", are misinformed. 2. Baptism isn't effective, unless the person being baptized is convicted that Jesus is the Son of God ( Rom_10:9-10 ), and that Jesus commands him or her to be baptized for the forgiveness of their sins ( Act_2:38 ). 3. Therefore: (a) You can't be baptized for someone other than yourself. The Mormon practice of being baptized for a dead relative is not only vain, it is a mockery of God's plan of salvation. (b) Infant baptism is also invalid. For a baby can't believe. In addition, a baby has no sins to be forgiven of. 4. The refusal to be baptized, is an act of unbelief. Those who claim that baptism isn't essential to salvation are not merely guilty of misinterpretation, they are guilty of being unbelievers. 'IN THE WORKING OF GOD, WHO RAISED HIM FROM THE DEAD' -1.... 2. Baptism isn't a "work" of human merit, for man didn't invent it. Neither is baptism an attempt to earn salvation. Baptism is an act of faith that demonstrates one believes that God does all the work in baptism. 3. Faith and baptism are inherently linked together in Scripture ( Mar_16:16 ; Luk_7:29-30 ).-(Mark Dunagan Commentary). SL

Operation means the energy or divine activity by which God raised Christ from the dead. Much has been said as to what constitutes "valid baptism," and we have some direct information in this passage. If a man believes that God raised Christ from the dead, and he is baptized in view of his faith in that act, then Paul declares that such a man has been risen with him, which certainly would prove that his baptism was valid. This thought is given also in Rom 10:9.-(E.M. Zerr's Commentary). SL

Scrivener's Textus Receptus 1894
18 ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθε, δίκαιος ὑπὲρ ἀδίκων, ἵνα ἡμᾶς προσαγάγῃ τῷ Θεῷ, θανατωθεὶς μὲν σαρκὶ, ζωοποιηθεὶς δὲ τῷ πνεύματι, 19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασι πορευθεὶς ἐκήρυξεν, 20 ἀπειθήσασί ποτε, ὅτε ἅπαξ ἐξεδέχετο ἡ τοῦ Θεοῦ μακροθυμία, ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ, εἰς ἣν ὀλίγαι, τοῦτ’ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι’ ὕδατος. 21 ᾧ καὶ ἡμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν, δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ,

1 Peter 3:18-21

18 “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. 19 By which also he went and preached unto the spirits in prison, 20 Which sometime-ποτε (pote)-once, at some time or other (i.e. in time past)) were disobedient-ἀπειθήσασί (apeithesasin)-to be unpersuaded, (i.e. to refuse belief and obedience)), when once-ἅπαξ (hapax)-once) the longsuffering-μακροθυμία (makrothumia)-long suffering, (i.e. patience, forbearance)) of God waited-ἐξεδέχετο (exedecheto)-to wait long, (i.e. (by implication) to await:—expect, look (tarry) for, wait (for)) in-ἐν (en)-in) the days of Noah-Νῶε (Noe)-"rest", Son of Lamech, and father of Shem, Ham, and Japheth), while the ark-κιβωτοῦ (kibotou)-ark, (e.g. ‘a seafaring vessel’)) was a preparing-κατασκευαζομένης (kataskeuazomenes)-to make thoroughly ready, (i.e. to furnish, equip, prepare, make ready)): wherein-εἰς (eis)-into) few-ὀλίγαι (oligai)-few, (of number: multitude, quantity)), that is, eight souls-ψυχαί (Phuchai)-soul, (i.e. persons)) were saved-διεσώθησαν (diesothesan)-to save, keep sound, (to save thoroughly, i.e. (by implication or analogy) preserve, rescue)) by-δι (di)-through, by means of, by way of) water-ὕδατος (udatos)-water). 21 *The like figure-ἀντίτυπον (antitupon)-antitype, (i.e. representation)) whereunto-ᾧ (Ho)-to which), *even Baptism-βάπτισμα (baptisma)-baptism, (i.e. immersion, submersion):—water baptism)), doth also-καὶ (kai)-also, even) now-νῦν (nun)-at this time, the present, now) save-σῴζει (sozei)-to save, keep sound, (i.e. deliver or protect)) us-ἡμᾶς (hemas)-us, we), (not-οὐ (ou)-no, not) *the putting away-ἀπόθεσις (apothesis)-a putting off or away, removal, (i.e. getting rid of)) of the filth-ῥύπου (rupon)-filth, dirt) *of the flesh-σαρκὸς (sarkos)-flesh (the soft substance of the living body; by extension:— the body)), but-ἀλλὰ (alla)-but) the answer-ἐπερώτημα (eperotema)-an asking about, an enquiry, appeal, (i.e. earnest seeking)) *of a good-ἀγαθῆς (agathes)-good) *conscience-συνειδήσεως (suneideseos)-a knowing with oneself, (co-perception, i.e. moral consciousness:—conscience)) toward-εἰς (eis)-toward) God-Θεόν (Theon)-God, (God the Father, the supreme Divinity),) by-δι (di)-through, by means of) *the resurrection-ἀναστάσεως (anastaseos)-a standing or rising up, (i.e. a rising from the dead)) of Jesus-Ἰησοῦ (Iesou)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ))."

*example of Greek word: ἀντίτυπον-The like figure click: Hebrews 9:24 (which are the figures)
*example of Greek word: βάπτισμα (baptisma)-even baptism click: Luke 20:4
*example of Greek word: ἀπόθεσις (apothesis)-the putting away click: 2 Peter 1:14 (put off)
*example of Greek word: σαρκὸς (sarkos)-of the flesh click: Galatians 5:16
*example of Greek word: ἀγαθῆς (agathes)-of a good click: 1 Timothy 1:5
*example of Greek word: συνειδήσεως (suneideseos)-conscience click: Romans 9:1
*example of Greek word: ἀναστάσεως (anastaseos)-the resurrection click: 1 Peter 1:3

were disobedient-ἀπειθήσασί: Verb, Aorist, Active, Participle, Dative, Plural, Masculine: Which sometime ["to-ones-being-stubborn"], when once the longsuffering of God
waited-ἐξεδέχετο: Verb, Imperfect, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["waited"] in the days of Noah, while the ark
was a preparing-κατασκευαζομένης: Verb, Present, Passive, Participle, Genitive, Singular, Feminine: ["OF-beING-constructED"]: wherein few, that is, eight souls
were saved-διεσώθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["were-saved-through"] by water. The like figure whereunto, even Baptism, also now
doth save-σῴζει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-SAVING"] us, (not the putting away of the filth of the flesh, but the answer of a good conscience
toward-εἰς: PREposition: ["INTO"] God,) by the resurrection of Jesus Christ.

The like figure-ἀντίτυπον (antitupon)-antitype, (i.e. representation) whereunto -ᾧ (Ho)-to which),:

After a true likeness ... The figure, pattern, or type in this verse is the salvation of Noah's family "by water." The common misunderstanding that makes baptism the figure in this place is totally wrong, baptism being the antitype, the reality which was only symbolized by the salvation of Noah. How does the salvation of Noah prefigure the salvation of Christians? (1)...(5) It was the water of the flood which washed away the filth of that evil generation; and it is the water of Christian baptism that, in a figure, washes away the sins of Christians (Acts 22:16). There is a variation in the figure here, which Peter pointed out; namely, that, whereas it was actual filth that was washed away by the flood, it is moral and spiritual filth which are washed away in baptism. The former affected the flesh and not the conscience; the latter affected the conscience but not the flesh. (7)...-(Coffman's Commentaries). SL

The like figure whereunto Better, Which, in its antitype. The water of the flood is the type, the thing prefiguring; the water which becomes baptism is the antitype, the thing prefigured. Noah, believing and obeying, (Hebrews 11:7,) was saved by the type; us, believing and obeying, baptism, the antitype, is now saving. But the apostle is careful to assure us that baptism saves, not by a mere external application of water in cleansing the body, not the putting away of the filth of the flesh, but symbolically, representing the cleansing of the soul. “Baptismal regeneration,” therefore, can be only a symbolical regeneration.-(Whedon's Commentary). SL

"...and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connection with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connection of baptism with our salvation.-(Barnes' Notes). BH

The like figure whereunto. Literally, "the antitype now saves us, Baptism." Says Alford, "Water saved them, bearing up the ark; it saves us, becoming to us baptism." As they entered the Ark, we are "baptized into Christ," the Savior. See Gal 3:27.-(People's New Testament). SL

Like figure. The only comparison the apostle makes is between the water of the flood and that of baptism. No writer in the New Testament ever refers to the ark as a type of the church. The fact that Peter does specify the one item and call it a figure, but makes no mention of any other comparison shows it was not because he was so far away from the subject. There are too many items that are against the theory. The people are said to have been saved by water, yet that element came after the people entered the ark, while baptism is necessary before people can enter the church.-(E.M. Zerr's Commentary). SL

even Baptism-βάπτισμα (baptisma)-baptism, (i.e. immersion, submersion):—water baptism)), doth also-καὶ (kai)-also, even) now-νῦν (nun)-at this time, the present, now) save-σῴζει (sozei)-to save, keep sound, (i.e. deliver or protect)) us-ἡμᾶς (hemas)-us, we),:

The apostle says, "Baptism is saving you;" he does not say, "has saved;" he is using the present tense in its proper sense of an incomplete action; it brings us into a state of salvation, into covenant with God. But it is only the beginning, the birth; the growth must follow; the death unto sin, the new birth unto righteousness, must be realized in actual life; otherwise, alas! we shall have received the grace of God in vain (comp. Titus 3:5)-(Pulpit Commentary). BH

Doth now save you, even baptism ... This is as awkward a translation of this as the ingenuity of man could have devised. "Baptism" is the subject of the clause and should be first, reading, "Even baptism doth now save you." This simple statement of truth should upset no one, for Christ himself said, "He that believeth and is baptized shall be saved" (Mark 16:16); and Peter here said no more than what the Lord said there.-(Coffman's Commentaries). SL

The like figure, even baptism, doth now save us. Some important ideas must here be associated, to illustrate the allusion. We are not saved by the putting away of corporeal defilement, but by being buried with Christ by baptism unto death, and by rising with him to newness of life. Thus in 1 Corinthians 10:2, the Israelites are said to be baptized to Moses in the cloud and in the sea. They came out of the sea and out of the cloud, as it were, a new people, sprinkled with the blood of the covenant. The atonement of Christ, offered up in the end of the world, had a retrospective influence, and removed all their sins. The washing of the new birth, and the renewing of the Holy Ghost, lead to righteousness of life, which is the correspondence of a good conscience, by keeping our garments unspotted from the flesh. This new life is associated with seeking the things that are above, where Christ sitteth at the right hand of the Father. Such are the arguments used by the apostle in several places. Colossians 3:1; Colossians 3:4. Romans 6:3; 2 Timothy 3:5.-(Sutcliffe's Commentary). SL

‘Corresponding to that’-[("whereunto")] -‘Corresponding’-‘resembling another, its counter part’ (Thayer p. 51); ANTITUPOS-[("like figure")]-lit., a striking back, copy, corresponding type (Vine pp. 95-96). ‘corresponding to something that has gone before. “means baptism, which is a fulfillment (of the type) now saves you, i.e. the saving of Noah from the flood is a foreshadowing of baptism, i.e. our salvation’ (Arndt p. 76) ‘Baptism is presented as corresponding to (pre-figured by) the deliverance of Noah’s family by water.’ (Robertson p. 119). ‘Literally, “antitupos” means an impression corresponding to the “tupos”. The die, mold, or pattern makes an impression, which is the “antitupos”…Hence, the antitype is that which is left after something has been impressed by the model or mold.’ (Hamilton p. 191). Point to Note: How can anyone argue that baptism is non-essential? Water baptism in the New Testament is the original pattern, which various Old Testament practices and events foreshadowed, i.e the flood, crossing the Red Sea ( 1Co_10:1 / 2 ); and the laver which the priests washed in prior to serving in the tabernacle ( Exo_30:18 / 20 ; Tit_3:5 ). In addition see the following passages ( Mar_16:15 ; Act_2:38 ; Act_22:16 ; Eph_4:5 ‘one baptism’-one unimportant and optional baptism???. ‘now saves you’ -from what? Obviously from the eternal consequences of your sins ( Act_2:38 ). Man says that baptism has nothing to do with salvation. Why then did Jesus and the Apostles constantly link baptism with salvation, and constantly placed baptism prior to salvation? ( Mar_16:16 ; Act_2:38 ; Act_22:16 ).-(Mark Dunagan Commentary). SL

(not-οὐ (ou)-no, not) the putting away-ἀπόθεσις (apothesis)-a putting off or away, removal, (i.e. getting rid of)) of the filth-ῥύπου (rupon)-filth, dirt) of the flesh-σαρκὸς (sarkos)-flesh (the soft substance of the living body; by extension:—the body)),:

Not the putting away of the filth of the flesh. Not as a Jewish ceremonial washing, which was only a purification of the flesh, but it is the answer of a good conscience. The Revision says, "the interrogation of a good conscience." "Inquiry" would be still better. The soul seeking the forgiveness of sins "inquires" What shall I do to remove the sense of unforgiven sins and make my conscience void of offense? The answer is "Repent and be baptized," etc. See Act 2:38. He who obeys the word of the Lord has the "inquiry" answered in baptism.-(People's New Testament). SL

Which was a figure. “The water of the flood itself, which held them safe in the ark, was a figure pointing to baptism which now saves you!” Alford (Greek Testament) says: “Water saved them, bearing up the ark; it saves us, becoming to us baptism.” See Acts 22:16 and note. Baptism is the climax to the faith event in which a person becomes new in Christ! [On the nature of faith, see note on James 2:19.] It is not. Peter says this to by exclusion, contrast “Christian baptism” with Jewish rituals of purification and pagan washings, and even the Flood itself (which did wash away the sin-contaminated flesh of those in Noah’s day). See chart on Acts 19:3. But the promise. “The one who in good conscience comes to the water of baptism, has believed in Christ, turned away from his sins and turned to God, declared his faith in Christ, and now baptism becomes both the point of contact and the promise or pledge of his or her new life.” It saves you. “Baptism saves you through the resurrection of Jesus Christ, from which it draws its power, and which is acted out in the burial in the liquid grave.” Compare Colossians 2:12 :1 Corinthians 15:13-17.-(The Bible Study New Testament). SL

Since Noah and his family were saved through water, with it being the instrument of God's saving power, it is important to recognize that the water of baptism is the instrument of God's saving power in the Christian age, too. Baptism is not a bath to take away filth [(e.g. dirt)] from the body.-(Gary Hampton). SL

but-ἀλλὰ (alla)-but) the answer-ἐπερώτημα (eperotema)-an asking about, an enquiry, appeal, (i.e. earnest seeking)) of a good-ἀγαθῆς (agathes)-good) conscience-συνειδήσεως (suneideseos)-a knowing with oneself, (co-perception, i.e. moral consciousness:—conscience)) toward-εἰς (eis)-toward) God-Θεόν (Theon)-God, (God the Father, the supreme Divinity),) :

Answer is from EPEROTEMA and Thayer defines it at this place as folio s: "A demand; earnest seeking, i.e. a craving, an intense desire, to long for something." That which is desired is a good conscience toward God. When a sinner is taught that he must be baptized for the remission of sin, and he has the desire to do right, he will not have a good conscience until he obeys this command. The above explanation [(Not the putting away of the filth of the flesh)] is inserted to avoid an erroneous idea about baptism, after which the writer resumes the subject of salvation by baptism. The information is added that the salvation is accomplished by the resurrestion of Jesus Christ. Had He not come from the dead it would not have availed anything for a man to be baptized.-(E.M. Zerr's Commentary). SL

this answer of a good conscience, being made to God, is an inward answer, and means the baptized person’s sincere persuasion of the things which, by submitting to baptism, he professed to believe; namely, that Jesus, in whose name baptism is administered, arose from the dead, and that at the last day he will raise all from the dead to eternal life, who sincerely obey him. This signification of baptism the Apostle Paul hath taught, Romans 6:4-5; and therefore he calls it, our begun confidence, Hebrews 3:14; and exhorts the Hebrews to hold it steadfast to the end.” Who [(i.e. Jesus)] is gone into heaven As our forerunner; and is on the right hand of God Having all power in heaven and on earth; angels, authorities, and powers That is, all orders, both of angels and men; being made subject to him Insubserviency of his great design, of saving all his true followers.-(Joseph Benson's Commentary). BH

Toward God; i.e. in the presence of God, with whom conscience hath to do in baptism, and who alone is the Judge of conscience, and knows whether it be good and sincere, or not: or, toward God, is to God; and then it relates to answer, and implies the answer or engagement of conscience to be made to God.-(Matthew Poole). BH

but the answer of a good conscience towards God; The Vulgate Latin renders it, "the interrogation of a good conscience"; referring, it may be, to the interrogations that used to be put to those who desired baptism; as, dost thou renounce Satan? dost thou believe in Christ? see Acts 8:36, others render it, "the stipulation of a good conscience"; alluding also to the ancient custom of obliging those that were baptized to covenant and agree to live an holy life and conversation, to renounce the devil and all his works, and the pomps and vanities of this world; and baptism does certainly lay an obligation on men to walk in newness of life; see Romans 6:4.-(Gill's Exposition). BH

The answer- The response of the soul consecrating itself to God, and earnestly seeking toward him for salvation. The word means both inquiry and answer, and is used for the examination of candidates for baptism. The following is a very early formula: “Dost thou separate thyself from Satan?” “I separate myself.” “Dost thou devote thyself to Christ?” “I devote myself.” The answer then would be (see Bloomfield) the promise to live righteously and holily, so as to have a conscience void of offence toward God. This is the literal “regeneration.”-(Whedon's Commentary). SL

‘but an appeal to God for a good conscience’ -‘Appeal’-‘earnest seeking, i.e. a craving, an intense desire, long for something’ (Thayer p. 230); ‘primarily a question or inquiry, denotes a demand or appeal’ (Vine p. 268); ‘request, appeal, an appeal to God for a clear conscience’ (Arndt p. 285). ‘the craving for a conscience right with God’ (Gspd); ‘it means the ability to face God with a clear conscience’ (Phi). ‘ is another way of saying “a request for forgiveness of sins and a new heart” . When God gives a sinner a clear conscience, that person has the assurance that every sin has been forgiven…( Heb_9:14 ; Heb_10:22 ).’ (Grudem p.163). Points to Note: 1. Obviously, baptism only applies to those who are old enough to personally make an appeal to God for a clear conscience! 2. Since baptism is always placed prior to forgiveness ( Act_2:38 ), we must reject any idea that a person can have a clear conscience prior to baptism. Hence the statement, ‘an appeal to God for a good conscience’, cannot be interpreted as meaning ‘an appeal to God made out of a good conscience’. 3. The person who wants a clear conscience realizes that baptism is the final step between them and such a condition. In addition, in being baptism one also pledges to live before God in a good conscience, i.e. to obediently conform to His laws.-(Mark Dunagan Commentary). SL

by-δι (di)-through, by means of) the resurrection-ἀναστάσεως (anastaseos)-a standing or rising up, (i.e. a rising from the dead)) of Jesus-Ἰησοῦ (Iesou)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)).:

By the resurrection of Jesus Christ. These words refer back to "baptism doth also now save us." Baptism derives its saving effect from the resurrection of our Lord; without that resurrection it would be an empty form (see note on 1 Peter 1:3).-(Pulpit Commentary). BH

by the resurrection of Christ — That is, the baptism which consists in the answer of a good conscience toward God, and which is the antitype or thing which was signified by Noah’s preservation in the ark, now saves us as effectually as the ark preserved Noah from destruction by the flood. It is well known the Jews laid a great stress upon their lustrations or washings. The apostle, therefore, very properly cautions his readers against such foolish dependancies. A readiness to perform their whole duty, and even to suffer persecution for the sake of truth, was absolutely necessary in the first Christians, in order to their maintaining that good conscience, to which, in their baptism, they professed a great regard, and to the exercise of which they solemnly engaged themselves.-(Benson Commentary). BH

Through the resurrection of Jesus Christ ... Peter kept coming back again and again to the fountain source of all blessing. Even the obedience of the gospel by sinners is not the source of their redemption, despite being one of the conditions of its bestowal. The resurrection of Christ is everything in the Christian religion. Both in 1 Peter 1:3 and here, Peter did not fail to stress this.-(Coffman Commentaries). SL

By the resurrection- The risen Christ, with the Holy Spirit, baptizes and saves spiritually and really, and gives efficiency to baptism with water to save symbolically.-(Whedon's Commentary). SL

‘through the resurrection of Jesus Christ’ -Which gives meaning to baptism. For if Jesus wasn’t raised, then neither are we raised to newness of life following baptism ( Rom_6:3-6 ). We can have confidence in being baptized! If God raised up Jesus, then certainly He will cleanse us from our sins when we submit to Him in the waters of baptism ( Col_2:12-13 ).-(Mark Dunagan Commentary). SL

Water Baptism

in the

New Testament

As you read the following verses,

pay close attention to the following key words:

heard, received, believed.

Prior to water baptism

you must first hear, receive, and believe the

Word of God.

Acts 2: 38 & 40-41

Scrivener's Textus Receptus 1894
38 Πέτρος δὲ ἔφη πρὸς αὐτούς, Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος.

Acts 2:38

38 Then Peter said-ἔφη (ephe)-say, affirm) unto them, *Repent-Μετανοήσατε (Metanoesate)-to have another mind, (to change one's mind, i.e. to repent)), and-καὶ (kai)-and, also) be baptized-βαπτισθήτω (baptistheto)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)) every one of you in-ἐπὶ (epi)-on, upon) the-τῷ (to)-the) Name-ὀνόματι (onomati)-name) of Jesus Christ, for-εἰς (eis)-with a view to) *the remission-ἄφεσιν (aphesin)-a sending away, a letting go (i.e. forgiveness, pardon)) of sins-ἁμαρτιῶν (hamartion)-sin, error, offence), and ye shall receive-λήψεσθε (lepsesthe)-to receive, obtain) the gift-δωρεὰν (dorean)-a free gift, present) of the holy Ghost.

*example of Greek word: Μετανοήσατε (Metanoesate)-Repent click: Acts 3:19
*example of Greek word: ἄφεσιν (aphesin)-the remission click: Matthew 26:28 // Acts 10:43

said-ἔφη: Verb, Imperfect, (No voice stated) Indicative, 3rd Person, Singular: Then Peter ["AVERRed"] unto them,
Repent: Verb, Aorist, Active, Imperative, 2nd Person, Plural: [after-MIND-YE"//"repent-ye!"], and
be baptized-βαπτισθήτω: Verb, Aorist, Passive, Imperative, 3rd Person, Singular: ["let-him-be-being-baptized!"] every one of you in the Name of Jesus Christ,
for-εἰς: PREposition: [INTO] the remission of sins, and
ye shall receive-λήψεσθε: Verb, Future, Middle-Deponent, Indicative, 2nd Person, Plural: ["ye-shall-be-obtaining"] the gift of the holy Ghost.

***As long as this verse remains in the sacred New Testament, the terms of admission into Christ's kingdom shall continue to be understood as faith (those were already believers), repentance and baptism unto the remission of sins. The cavils and controversies of the post-Reformation period have not altered in the slightest particular what is so evident here. Space does not permit any exhaustive reply to the denials which are alleged against what Peter declared; indeed, no complete answer is possible, because the cleverness and ingenuity of man have been exhausted in the vain efforts to shout baptism out of this verse as a God-imposed precondition of salvation. We shall note only a few. Note the following from Hervey: We have in this short verse the summary of Christian doctrine as regards man and God. Repentance and faith on the part of man; forgiveness of sins, or justification, and the gift of the Holy Spirit, or sanctification, on the part of God![37]. This writer is glad to note a change among modern commentators toward a more scriptural view of the ordinance of baptism, as evidenced by the following: The idea of an unbaptized Christian is simply not entertained in the New Testament.[38]. In the early church it was the universal practice of the church that the new convert was baptized immediately.[39]. The rite was first practiced in obedience to a command of the Risen Lord ... dates back to the day of Pentecost ... was administered "into Christ," or "in the name of Christ," signifying that the baptized person passed into his possession. The mode was immersion, and baptism normally coincided with the reception of the Holy Spirit.[40].-(Coffman Commentaries). SL

***Repent, and be baptized. For the first time the terms of pardon under the New Covenant and the Great Commission are given; given once for all time, and always the same. The convicted, broken-hearted, sorrowing sinner, believing that Jesus is the Christ, is to repent and be baptized. Repent- Not sorrow. They already sorrowed; but a change of purpose; the internal change which resolves to serve the Lord. The Greek term rendered repent, means a change of mind. The act of obedience in baptism is an outward expression of both faith and repentance. In the name of Jesus Christ- "Upon the name" (Revised Version). Upon the ground of the name. In submission to the authority of Jesus Christ. For the remission of sins- Thus, by complying with the conditions just named, they shall receive remission of sins. No man can receive pardon without faith and repentance, nor can he without submission to the will of Christ. "Eis (for) denotes the object of baptism, which is the remission of the guilt contracted in the state before metanoia (repentance)."--Meyer. "In order to the forgiveness of sins we connect naturally with both the preceding verbs [(repent / baptized)]. This clause states the motive or object which should induce them to repent and be baptized."--Prof. Hackett.-(B. W. Johnson’s Bible Commentary). CH

***And be baptized, every one of you, in the name of Jesus Christ- That is, believe in Jesus Christ, not only as a teacher come from God, but as the Messiah, the Son of God, the Saviour of the world: believe in his doctrine as infallibly true and infinitely momentous, and make it the rule of your faith and practice: rely on his mediation for reconciliation with God: submit to his grace and government: and make an open and solemn profession of this by submitting to the ordinance of baptism. See notes on Matthew 28:19 / 20; Mark 16:16. This is pressed on each particular person; every one of you, says the apostle. Even those of you that have been the greatest sinners, if they comply with these terms, shall find mercy through this Jesus: and those that think they have been the greatest saints, yet have need to comply with them; repentance, faith, and new obedience being necessary for all. For the remission of sins- Which you may obtain through Christ crucified, in this way, and can obtain in no other.-(Joseph Benson's Commentary). SL

***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 [("be baptized")], so as that baptism is said to secure remission, but to the whole of what goes before in the sentence [("repent and be baptized")]. Obedience to the requirements would bring the same gift to the obedient as the disciples had received; for it would make them disciples also. But, while repentance and baptism which presupposed faith were the normal, precedent conditions of the Spirit’s bestowal, [(as in)] the case of Cornelius, where the Spirit was given before baptism, forbids the attempt to link the rite [(water baptism)] and the divine gift [(of the Holy Spirit)] more closely together.-(MacLaren). BH

***We have in this short verse the summary of Christian doctrine as regards man and God. Repentance and faith on the part of man; forgiveness of sins, or justification, and the gift of the Holy Ghost, or sanctification, on the part of God. And both these are expressed in the sacrament of baptism, which as it were ties the act of man to the promise of God. For the sacrament expresses man's faith and repentance on one side, and God's forgiveness and gift on the other.-(Pulpit Commentary). SL

***So that your sins will be forgiven. This is the promise. When their faith became real through turning from sin and being baptized in the name of Jesus, they would be forgiven for their sins, including the sin of killing Jesus. The promise of forgiveness is to all who comply with these terms of salvation.-(The Bible Study New Testament). SL

***'UNTO'-Some have argued that the word "unto", actually means "because of". Hence Peter is telling these people, 'repent and be baptized...because you have already been forgiven', i.e. one is saved prior to baptism. But if that is true: (a) Then one is saved prior to repentance, for repentance and baptism are both linked with "unto the remission of your sins". 'both repentance and baptism have the same relationship to remission of sins here in Peter's instructions. If there is no remission before repentance (and I know of no faith-only teacher who would so hold), then there is no remission before baptism.' (Reese p. 78) (b) Then why is Peter commanding them to be baptized? (c) According to Acts 2:40, prior to anyone being baptized (Acts 2:41), the text tells us that nobody has been saved yet. (d) Jesus plainly placed baptism prior to salvation ( Mar_16:16 ). Boles in his commentary notes a whole list of denominational scholars which render the Greek word here, "for the putting away..in order to..aim, purpose, the object to be obtained, in order to receive, to this end, .." (p. 47). Reese notes, 'Edgar J. Goodspeed (Baptist scholar), in his version of the Scriptures, translated "You must repent and be baptized every one of you in order to have your sins forgiven". When he was asked about this very un-baptist translation (it certainly does not uphold the doctrine of faith-only as the way to salvation), he replied, "I am first a Greek scholar, and then a theologian". In other words, the faith-only theology will just have to suffer, for Act_2:38 makes baptism essential to salvation.' (pp. 77-78) 'REMISSION OF YOUR SINS'-859. aphesis af'-es-is; from G863; freedom; (figuratively) pardon: -deliverance, forgiveness, liberty, remission. Seeing that Jesus linked forgiveness of sin with His blood ( Mat_26:28 ); and Peter linked forgiveness with baptism, we must conclude that baptism brings one into contact with the benefits of the sacrifice of Christ ( Rom_6:3-5 ).-(Mark Dunagan Commentary). SL

***Baptism (pp. 638 f.) is, as in the Gospels, connected with repentance and with a view to-[(for-εἰς)] the forgiveness of sins. It is to be in the name, or as it should be rendered “ upon the name,” i.e. on the authority of Jesus Christ (Mark 9:39). The formula of baptism does not appear from this passage; but forgiveness of sins was to accompany it, and so was the gift of the Holy Spirit; this is stated in most of the oases in Acts. in which baptism is administered.-(Arthur Peake's Commentary).

***to learn more about the word for-εἰς (eis)-with a view to); click on the following links:

The Preposition "Eis" In Acts 2:38 Sermon by Scott Coltrain, Acts 2:38 - SermonCentral.com

https://www.sermoncentral.com/sermons/the-preposition-eis-in-acts-2-38-scott-coltrain-sermon-on-baptism-92646

The Preposition "Eis" in Acts 2:38 : Christian Courier

https://www.christiancourier.com/articles/1143-the-preposition-eis-in-acts-2-38

Does Eis Express Purpose or Cause In Acts 2:38? — The Gospel of Christ

https://thegospelofchrist.com/knowledge-base/tgoc-kb--a9l6r

Verses 40-41

Beza Greek New Testament 1598
40 ἑτέροις τε λόγοις πλείοσι διεμαρτύρετο καὶ παρεκάλει λέγων, Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 41 Οἱ μὲν οὖν ἀσμένως ἀποδεξάμενοι τὸν λόγον αὐτοῦ, ἐβαπτίσθησαν· καὶ προσετέθησαν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.

Acts 2:40-41

40 "And with many other words did he testify and exhort, saying, Save yourselves-Σώθητε (Sothete)-to save, keep sound) from-ἀπὸ (apo)-from, away from) this untoward-σκολιᾶς (skolias)-crooked, perverse, untoward) generation. 41 Then they that gladly-ἀσμένως (asmenos) -gladly, readily, joyfully) received-ἀποδεξάμενοι (apodexamenoi)-to receive from, fully, to accept from, receive) his word-λόγον (logon)-a word, speech, matter, reason), were baptized-ἐβαπτίσθησαν (ebaptisthesan)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)): and the same-ἐκείνῃ (ekine)-that very) day there were added-προσετέθησαν (prosetethesan)-to put to, or forward) unto them about three thousand souls-ψυχαὶ (psuchai)-soul, life (i.e. a living being, a living soul:— persons, people))."

did he testify-διεμαρτύρετο: Verb, Imperfect, Middle or Passive Deponent, Indicative, 3rd Person, Singular: And with many other words ["he-THRU-witnessED"] and
exhort-παρεκάλει: Verb, Imperfect, Active, Indicative, 3rd Person, Singular: ["entreated"],
saying-λέγων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["sayING"],
Save yourselves-Σώθητε: Verb, Aorist, Passive, Imperative, 2nd Person, Plural: ["BE-BEING-SAVED"//"be-ye-being-saved!"] from this untoward generation.
received-ἀποδεξάμενοι: Verb, Aorist, Middle-Deponent, Participle, Nominative, Plural, Masculine: Then they that gladly ["ones-FROM-RECEIVing"//"welcoming"] his word,
were baptized-ἐβαπτίσθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["ARE-DIPizED"//"are-baptized"]: and the same day
there were added-προσετέθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["WERE-addED"//"there-were-added"] unto them about three thousand souls.

***'WITH MANY OTHER WORDS'-Indicating that Peter continued to preach. 'Showing that Luke does not pretend to give all that Peter said.' (Robertson p. 36) Carefully note the integrity of the word of God. 'TESTIFIED'-'to make solemn attestation or call to witness.' (Robertson p. 36) 'solemnly, earnestly' (Vincent p. 456). 'SAVE YOURSELVES'-'Literally, Be ye saved.' (Robertson p. 37) 'This exhortation should have prevented any one from ever conceiving the idea so often expressed by modern revivalists, that a sinner can do nothing toward saving himself. While it is true that the sinner can do nothing in the way of procuring or meriting his own salvation, or of forgiving his own sins, he must do that which is prescribed as the method of accepting the salvation procured for him and offered to him. To this extent he saves himself.' (McGarvey p. 41). 'FROM THIS CROOKED GENERATION'-4646. skolios skol-ee-os'; from the base of 4628; warped, i.e. winding; figuratively, perverse: -crooked, froward, untoward. ***'RECEIVED HIS WORD'-588. apodechomai ap-od-ekh'-om-ahee; from 575 and 1209; to take fully, i.e. welcome (persons), approve (things): -accept, receive (gladly). -'receiving with approval' (Gr.Ex. N.T. p. 93); 'accepted what he said' (Mof). 'WERE BAPTIZED'-Which infers that those who rejected Peter's preaching were not baptized. Thus, people who reject the need to be baptized have rejected the gospel message. Carefully note that conversion is a process. These people weren't saved at the point that they believed Jesus was the Son of God (Acts 2:37).-(Mark Dunagan). SL

***Many of them believed.- Those who believed, were baptized immediately! [Those who did not believe had no reason to be baptized.]-(The Bible Study Testament). SL

***were baptized — Gladly receiving the word, 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.-(Benson Commentary).

***Of all the wicked falsehoods ever devised by Satan and received by sinful men, the greatest is this: "There is nothing you can do to be saved!" The existence of this Satanic lie has been continuous throughout the Christian dispensation; but this verse is the total refutation of it. How does one "save himself"? Just as Peter said: "Repent and be baptized." Even in compliance with the God-given conditions, lacking which no man can be saved, the saved person does not merit, or earn, redemption; but he saves himself in the sense of fulfilling the conditions without which he can never be saved. Note the following: Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt both save thyself and them that hear thee (1 Timothy 4:16). So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling (Philippians 2:12). The great teaching of these verses, taken in conjunction with what Peter said, is that man is himself responsible for whether or not he is saved. If he obeys the Lord, he will be saved, not as a matter of merit, but by the grace of God; but if he does not obey, not even the grace of God can reach him and redeem him. about three thousand souls-At the giving of the Law, three thousand souls broke the Law and died-[(Exodus 32:28)]; on this occasion three thousand souls obeyed the gospel and were saved.-(Coffman Commentaries). SL

Acts 8: 5 & 12

Scrivener's Textus Receptus 1894
5 Φίλιππος δὲ κατελθὼν εἰς πόλιν τῆς Σαμαρείας, ἐκήρυσσεν αὐτοῖς τὸν Χριστόν.

Acts 8:5

5 "Then Philip went down to the city of Samaria, and preached-ἐκήρυσσεν (ekerussen)-to cry or proclaim as a herald) Christ unto them."

Verse 12

Scrivener's Textus Receptus 1894
12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ καὶ τοῦ ὀνόματος τοῦ Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.

Acts: 8:12

12 "But when *they believed-ἐπίστευσαν (episteusan)-to adhere to, trust, rely on) Philip preaching-εὐαγγελιζομένῳ (evaggelizomeno)-to tell good news, or tidings, (to announce good news ("evangelize") especially the gospel:—declare, bring (declare, show)) the things concerning-τὰ περὶ (ta peri)-the things about or concerning) the kingdom of God, and the Name of Jesus Christ, they were baptized-ἐβαπτίζοντο (ebaptizonto)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)), both men-ἄνδρες (andres)-a man (properly: as an individual male):—fellow, husband, man, sir)) and women-γυναῖκες (gunaikes)-a woman; specially, a wife:—wife, woman))."

*example of Greek word: ἐπίστευσαν-they believed click: John 2:22 // Romans 10:14

they believed-ἐπίστευσαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: But when ["THEY-BELIEVE"] Philip
preaching-εὐαγγελιζομένῳ: Verb, Present, Middle, Participle, Dative, Singular, Masculine: ["bringing-the-well-message"//"WELL-MESSAGIzING"] the things concerning the kingdom of God, and the Name of Jesus Christ,
they were baptized-ἐβαπτίζοντο: Verb, Imperfect, Passive, Indicative, 3rd Person, Plural: ["they-were-baptized"], both men and women.

***To preach Christ is to preach the commandments of the gospel; and, in this area, men have often misunderstood. Commands of Christ are sometimes written off as "mere legalisms"; and the grace and love of Christ are made the excuse for diminishing the force of his commandments; but this is an incredible folly (Hebrews 2:2 / 3). "Whosoever shall break one of the least of these commandments" (Matthew 5:19) shall be called least in God's kingdom. Not even faith can void the law of God (Romans 3:31). IV. To preach Christ is to preach his church and kingdom. This blessed institution is called the bride of Christ, the vineyard of the Lord, the pillar and ground of the truth, the general assembly and church of the Firstborn, the family of God, the body of Christ, the kingdom of heaven, the kingdom of God, the kingdom of the Son of his love, and the church of Jesus Christ. V. To preach Christ is to preach the plan of salvation, that is, faith, repentance and baptism for alien sinners, and the reception of the Holy Spirit and the continuation in the apostles' doctrine, in the breaking of bread and of prayers, on the part of the baptized. Two instances of this preaching are evident in the chapter before us (Acts 8:5-12; Acts 8:35 /36). Preaching Christ means preaching the obligations imposed by the holy faith in him. It is impossible to preach Christ without preaching the Christian virtues, church membership, church attendance, generosity, self-denial, and that community of love and interest which binds men together in Christ Jesus. Shame be upon those popular evangelists who preach Christ without spelling out the obligations imposed upon them who believe. Morality, integrity, faithfulness in every area of life, identity of the believer with God's church on earth, and the wholehearted, unselfish support of all that the Lord taught - such things are not optional, but mandatory. No matter what men may "say," it is evil for one to be like the persons condemned by Paul as professors of holy religion who "by their works" deny the Lord (Titus 1:16). Baptized, both men and women ... Again, in this, the New Testament bears witness of the fact that only accountable persons were received into the body of Christ, such a passage as this forbidding any notion that infants became Christians.-(Coffman Commentaries). SL

***preaching the things concerning the kingdom of God; concerning the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel; and concerning the kingdom of grace, which is spiritual and internal, and which lies not in external things, as meat and drink, but in righteousness, peace, and joy; and concerning the kingdom of glory, the meetness for it, which lies in regenerating grace, and the right unto it, which is the righteousness of Christ:-(Gill's Exposition). BH

***When they believed Philip. This verse states in the concisest manner the apostolic order of converting men: (1) Philip preached; (2) he preached the kingdom and name of Jesus Christ; (3) faith came by hearing, for the Samaritans believed; (4) when they believed they were baptized. This describes the uniform course in apostolic days. Both men and women. Note that (1) only believers are baptized, (2) that men and women are both included, but children are not named.-(B.W. Johnson). CH

***But when they believed Philip’s message. Note that: (1) Philip preached to them; (2) the Good News of the Kingdom of God and the name of Jesus Christ; (3) faith came from hearing the message (Romans 10:17); (4) when they believed, they were baptized. This is the pattern found throughout Acts, including the special case of Cornelius. Both men and women. There is no mention of children.-(The Bible New Testament). SL

***'BUT WHEN THEY BELIEVED PHILIP'-People who had been giving Simon their attention now give Philip their attention and obedience. 'THEY WERE BAPTIZED, BOTH MEN AND WOMEN'-Here we find faith and baptism linked together once again ( Mar_16:16 ; Act_18:8 ; Joh_3:5 ; Heb_10:22 ). Notice how preaching the gospel includes preaching about baptism and the church. And that preaching the gospel cannot be separated from preaching biblical doctrines, for doctrines makeup the gospel message, i.e. doctrines about sin, salvation, Jesus, etc....Those who argue, 'preach the man, not the plan', actually end up preaching a gospel laced with human tradition and denominational error. For if you eliminate the need to be baptized from your preaching, you will substitute something in it's place.-(Mark Dunagan). SL

Acts 8: 26-27 & 36-38

Scrivener's Textus Receptus 1894
26 Ἄγγελος δὲ Κυρίου ἐλάλησε πρὸς Φίλιππον, λέγων, Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 27 καὶ ἀναστὰς ἐπορεύθη· καὶ ἰδού ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης τῆς βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ,

Acts 8:26-27

26 "And the Angel of the Lord spake unto Philip, saying, Arise, and go toward the South, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose, and went: and, behold, a man of Ethiopia, an Eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,"

Verses 36-38

Scrivener's Textus Receptus 1894
36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ· καί φησιν ὁ εὐνοῦχος, Ἰδού, ὕδωρ· τί κωλύει με βαπτισθῆναι; 37 εἰπε δὲ ὁ Φίλιππος, Εἰ πιστεύεις ἐξ ὅλης τὴς καρδίας, ἔξεστιν. ἀποκριθεὶς δὲ εἷπε, Πιστεύω τὸν ὑιὸν τοῦ Θεοῦ ἐιναι τὸν Ἰησοῦν Χριστόν. 38 καὶ ἐκέλευσε στῆναι τὸ ἅρμα· καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ, ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος· καὶ ἐβάπτισεν αὐτόν.

Acts 8:36-38

36 “And as they went on their way, they came unto a certain water: and the Eunuch-εὐνοῦχος (eunouchos)-eunuch, (i.e. an emasculated man, a eunuch) said, See-Ἰδού (Idou)-behold, see, lo), here is water, what doth hinder-κωλύει (koluei)-to hinder, prevent, forbid) me *to be baptized-βαπτισθῆναι (baptisthenai)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge))? 37 And Philip said, If-Εἰ (ei)-if) thou believest-πιστεύεις (pisteueis)-to adhere to, trust, rely on, believe in) with-ἐξ (ex)-out, from) *all thine-ὅλης (holes)-the whole, all, whole, completely) heart-καρδίας (kardias)-the heart, (figuratively: inner self, mind)), thou mayest-ἔξεστιν (exestin)-it is allowed, privileged, possible, be lawful). And he answered-ἀποκριθεὶς (apokritheis)-to answer, to give an answer), and said, *I believe-Πιστεύω (pisteuo)-to adhere to, trust, rely on, believe in) that Jesus Christ is-ἐιναι (einai)-'to be') the Son of God. 38 And he commanded-ἐκέλευσε (ekeleuse)-to call to, urge on, command, (to incite by word, i.e. order:—bid, (at, give) command(-ment)) the chariot to stand still: and they went down-κατέβησαν (katebesan)-to go down, come down, descend) both-ἀμφότεροι (amphoteroi)-both (of two), both the one and the other) into-εἰς (eis)-into) the water, both Philip, and-καὶ (kai)-and, also) the Eunuch, and he baptized-ἐβάπτισεν (ebaptisen)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)) him."

*example of Greek word: βαπτισθῆναι (baptisthenai)-to be baptized click: Matthew 3:13
*example of Greek word: ὅλης (holes)-all thine click: Luke 10:27
*example of Greek word: Πιστεύω (pisteuo)-I believe click: John 9:38

See-Ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: And as they went on their way, they came unto a certain water: and the Eunuch said, ["lo!"], here is water, what
doth hinder-κωλύει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-FORBIDDING"//"is-preventing"] me
to be baptized-βαπτισθῆναι: Verb, Aorist, Passive, Infinitive: ["TO-BE-DIPizED"//"to-be-baptized"]? And Philip said,
If-Εἰ: CONDitional: ["IF"]
thou believest-πιστεύεις: Verb, Present, Active, Indicative, 2nd Person, Singular: ["YOU-ARE-BELIEVING"] with all thine heart,
thou mayest-ἔξεστιν: Verb, Present, Active, Indicative, 1st Person, Singular: ["it-IS-allowed"]. And
he answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle, Nominative, Singular, Masculine: ["answerING"], and said,
I believe-Πιστεύω: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-BELIEVING"] that Jesus Christ
is-ἐιναι: Verb, Present, (No voice stated), Infinitive: ["TO-BE"] the Son of God. And
he commanded-ἐκέλευσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-ORDERS"] the chariot to stand still: and
they went down-κατέβησαν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-DOWN-STEPPed"//"they-descended"] both into the water, both Philip, and the Eunuch, and
he baptized-ἐβάπτισεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-DIPizES"//"he-baptizes"] him.

***said, Here is water; what doth hinder me to be baptized? Why should I not, from this hour, become one of the Christian community? Probably he had been circumcised; otherwise Cornelius would not have been the first-fruits of the Gentiles. Observe, reader, in the solemn dedicating of ourselves to God, it is good to make haste, and not delay, for the present time is the best time. Thus the psalmist, I made haste and delayed not to keep thy commandments, Psalms 119:60; and thus the eunuch here: he feared lest the good affections now working in him should abate; and therefore was desirous immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to a good issue. And Philip said, If thou believest with all thy heart, thou mayest That is, if thou believest this doctrine which I have preached to thee concerning Jesus; if thou receivest the record God has given concerning him, and set to thy seal that it is true; if thou not only assentest to the gospel truths in thy understanding, but embracest gospel blessings in thy affections, and consentest in thy will to obey the gospel precepts; if thou indeed believest with thy heart unto righteousness, thou art by that faith united to Christ, and mayest, by baptism, be joined to his church.-(Joseph Benson Commentary). SL

***The request for baptism on the part of the eunuch was the immediate and direct result of Philip's preaching unto him Jesus; and in this is manifest the fact that preaching Jesus means preaching baptism for the remission of sins. There are some in our generation who fancy that they are preaching Jesus, but whose hearers never request baptism; and in that is manifest the fact that such preachers are not preaching Jesus at all. See "What It Means To Preach Christ" under Acts 8:12. Went on his way rejoicing ... Throughout the book of Acts, Luke brings into view the "joy" and the "rejoicing" of those who obeyed the gospel. Significantly, the rejoicing came after the baptism here, as it does elsewhere. One grand purpose of this book is to reveal how men become Christians; and, taken collectively, the various conversions in Acts reveal one plan of salvation and one alone. Invariably, those who were saved: They heard the word of God. They believed what was preached. They believed on the Lord Jesus Christ. They repented of their sins. They confessed the Saviour. They were immersed, that is, baptized into Christ. They received forgiveness of their sins. They received the gift ordinary of the Holy Spirit. They rejoiced in salvation. There is no other way for any man to be saved.-(Coffman Commentaries). SL

***If you believe.- Philip asks for a formal declaration of faith. I believe that Jesus Christ is the Son of God.- This is the “Ultimate declaration!” See Romans 10:9 / 10; 1 Peter 3:21. And both of them . . . went down into the water. The Expositor’s Greek Testament says: “HIS TO HUDOR:-[("into the water")] even if the words are rendered ‘unto the water’ (Plumptre), the context ANEBESAN EK-[("they were come up out of")] indicates that the baptism was by immersion, and there can be no doubt that this was the custom in the early Church.”-(The Bible Study). SL

“and he went on his way rejoicing” Comments - This same joy that the eunuch experienced also filled the city of Samaria (Acts 8:8).-(Gary H. Everett's). SL

Acts 10: 1-2 & 44 & 47-48

(read Acts Ch.10 to understand the entire context)

Scrivener's Textus Receptus 1894
1 Ἀνὴρ δέ τις ἦν ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς, 2 εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν τε ἐλεημοσύνας πολλὰς τῷ λαῷ, καὶ δεόμενος τοῦ Θεοῦ διὰ παντός

Acts 10:1-2

1 “There was a certain man in Caesarea, called Cornelius, a Centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."

***[(This verse is in reference to Cornelius, a centurion, a just man, and one that feared God. Peter was sent to Cornelius by the Lord to preach him the Gospel. After Peter had preached, he commanded them to be baptized. It is interesting to note that Cornelius and his kinsmen, and near friends received the Holy Ghost before water baptism.)]

Verse 44

Scrivener's Textus Receptus 1894

44 Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα, ἐπέπεσε τὸ Πνεῦμα τὸ Ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.

Acts 10:44

44 "While Peter yet-Ἔτι (eti)-as yet, yet, still) spake-λαλοῦντος (lalountos)-to talk, (i.e. utter words:—preach, say, speak (after), talk, tell, utter) these words-ῥήματα (remata)-a saying, speech, matter, thing), the holy Ghost fell-ἐπέπεσε (epepese)-to fall upon) on-ἐπὶ (epi)-upon, on) all * them which heard-ἀκούοντας (akouontas)-to give ear, hearken, hear, give audience) the word-λόγον (logos)-a word, speech, matter, reason, (i.e. the word of God))."

*example of Greek word: ἀκούοντας-them which heard click: 1 Timothy 4:16 (them that hear)

yet-Ἔτι: ADVerb: While Peter ["STILL"]
spake-λαλοῦντος: Verb, Present, Active, Participle, Genitive, Singular, Masculine: ["TALKING"//"of-speaking"] these words, the holy Ghost
fell-ἐπέπεσεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["ON-FALLS"//"falls-on"] on all
them which heard-ἀκούοντας: Verb, Present, Active, Participle, Accusative, Plural, Masculine: ["ones-HEARING"] the word.

***them which heard: Which heard [(to hearken/adhere to)] the word - The Word of God; the message of the gospel.-(Barnes' Notes). BH

***Result of the Sermon.— The Holy Spirit comes as a rule at baptism, but here, before anything is said about baptism, Peter’ s speech is interrupted by the descent of the Spirit. Those who had come with Peter from Joppa knew at once what had happened when they heard the Gentile hearers break out into speaking with tongues and praising God. They were surprised that this should happen to Gentiles; Jews alone till now had had these visitations. Peter’ s reply to their exclamations was that one part of baptism had already taken place with these people, so that God Himself had solved the question of their reception into the Church. Could anyone refuse them the other part of baptism, the water? They are at once baptized; the Church is opened by Peter’ s means to the Gentiles.-(Arthur Peake's Commentary). SL

***On all those who were listening.- All those mentioned in Acts 10:2; Acts 10:24. Peter later identifies this as: “Just as on us at the beginning” (Acts 11:15). This answers the question about whether the 120 or only the apostles received the “baptism with the Holy Spirit” at Pentecost. Lipscomb says: “Here the Spirit falls on the house [household] of Cornelius when Peter begins to speak, not to make them Christians, but to prove that God accepted them, that Peter and his six Jewish brethren who came with him might be encouraged to baptize them [into Christ]. It was a proof that God was willing to receive them. The miraculous gift of [given by] the Holy Spirit was never a part of the converting process, but was to attest that the work was of God, and to guide those who received this Spirit in teaching all truth of God to the people.” [additions mine, RDI]-(The Bible Study). SL

***"While Peter yet spake these words, the Holy Spirit fell on all them that heard the word" Notice how this outpouring of the Holy Spirit greatly differs from what modern denominations teach about the work of the Holy Spirit. The Holy Spirit did not fall upon the family of Cornelius to make them receptive to the gospel message, seeing that they are very receptive before this happens (10:33). The Holy Spirit did not fall upon them to produce faith in their heart, because they already believed in God 10:33. The Holy Spirit did not fall upon them to forgive them of their sins, for they still had to be baptized in water after this outpouring, that is, they still had their sins (10:47-48; 22:16; 2:38). It is clear then that the outpouring of the Spirit on this occasion is not for the primary benefit of Cornelius and his family, but rather for the benefit of Peter and the other Christians of a Jewish background (10:47; 11:17-18). It was proof positive that a Gentile could be saved, without first becoming a Jew, that is, submitting to circumcision. Reese notes, "In time Peter will have to explain his 'association' with these Gentiles to the Christians at Jerusalem. And in that defense Peter will base his whole case on God's intervention and clear direction in the whole transaction. Peter's ultimate and conclusive argument is based on the fact that the Holy Spirit came upon Cornelius and his friends" (p. 401). The reader should note the outpouring of the Holy Spirit is the rare exception in the cases of conversion ( Act_8:12 ff; Act_10:45 ). The only other case being the outpouring mentioned in Act_2:1-47 upon the apostles (11:15-17). What is not the exception, in fact, what we find in all the cases of conversion is that people were commanded to be baptized in water ( Acts 10:47; 2:38; 8:12; 36-38; 22:16 ).-(Mark Danagan Commentary). SL

Verss 47-48

Scrivener's Textus Receptus 1894
47 Μήτι τὸ ὕδωρ κωλῦσαι δύναταί τις, τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ Πνεῦμα τὸ Ἅγιον ἔλαβον καθὼς καὶ ἡμεῖς; 48 προσέταξέ τε αὐτοὺς βαπτισθῆναι ἐν τῷ ὀνόματι τοῦ Κυρίου. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.

Acts 10:47-48

47 “Can-δύνατα (dunata)-to be able, have power) any man forbid-κωλῦσαί (kolusai)-to cut short, restrain, forbid, hinder) water-ὕδωρ (hudor)-water), that these should not be baptized-βαπτισθῆναι (baptisthenai)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)), which have received-ἔλαβον (elabon)-to take, receive) the Holy Ghost, as well as we? 48 And he commanded-προσέταξε (prosetaxe)-to arrange, set in order, (i.e. (figuratively) enjoin:—bid, order, command)) them to be baptized-βαπτισθῆναι (baptisthenai)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)) in-ἐν (en)-in) the-τῷ (to)-the) Name-ὀνόματι (onomati)-name) of the Lord-Κυρίου (Kuriou)-Lord, Master, (by implication: the Lord Jesus Christ)). Then prayed they-ἠρώτησαν (erotesan)-to ask, (by implication, to request:—ask, beseech, desire, intreat, pray) him to tarry-ἐπιμεῖναι (epimeinai)-to remain on or upon, to continue, stay on) certain days."

Can-δύνατα: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-ABLE"//"can"] any man
forbid-κωλῦσαί: Verb, Aorist, Active, Infinitive: ["TO-FORBID"] water, that these
should baptized-βαπτισθῆναι: Verb, Aorist, Passive, Infinitive: ["TO-BE-DIPizED"//"to-be-baptized"] not be, which
have received-ἔλαβον: Verb, Second-Aorist, Active, Indicative, 3rd Person Plural: ["GOT"//"obtained""] the Holy Ghost, as well as we? And
he commanded-προσέταξε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-TOWARD-SETS"//"he-bids"] them
to be baptized-βαπτισθῆναι: Verb, Aorist, Passive, Infinitive: ["TO-BE-DIPizED"//"to-be-baptized"] in the name of the Lord. Then
prayed they-ἠρώτησαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-ask"] him to
to tarry-ἐπιμεῖναι: Verb, Aorist, Active, Infinitive: ["TO-ON-REMAIN"//"to-stay"] certain days.

***Can any man forbid water, that these should not be baptized, &c. — Peter, yielding to the force of evidence, however contrary to his former prejudices, with great propriety asks this question. He does not say, They have the baptism of the Spirit, therefore they do not need baptism with water. But just the contrary: If they have received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our guide! Either men have revived the Holy Ghost, or not. If they have not, Repent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water? As none of the brethren that came with him pretended to object any thing against it, he commanded them to be baptized — Immediately; choosing to make use of the ministry of his brethren in performing that rite, rather than to do it with his own hands, that by this means the expression of their consent might be the more explicit; in the name of the Lord-(Joseph Benson Commentary). BH

***They actually had the Spirit, which God himself supplied; could any one object to their having the water also, which was the part of the sacrament which it rested with man to supply, in order to complete the new birth (John 3:5)?.-(Pulpit Commentary). BH

***Commanded them to be baptized ... Peter did not jump to the conclusion, as many moderns have done, that "Glory be; this does away with baptism altogether"; but, as Bruner noted: It was impossible for the apostles to associate the gift of the Holy Spirit with anything but baptism; the new converts were immediately baptized.[27] Moreover, the fact that baptism for Gentiles was necessary to their salvation, no less than it was declared to be on Pentecost, appears in the facts (1) that an angel of God told Cornelius that Peter would tell him words whereby he would be saved (Acts 11:14), and (2) that in all of the words spoken by Peter there was but one commandment, that requiring them to be baptized.-(Coffman Commentaries). SL

***Can any man forbid water, that these should not be baptized?- Peter's scruples were overcome. He was now satisfied that the gospel was for Gentiles as well as Jews. God had made no difference in the baptism of the Holy Spirit. He asks his Jewish brethren if any man can give a reason why they should not be baptized. Commanded them to be baptized.- All who heard and upon whom the Holy Spirit fell.-(People's New Testament). SL

***Commanded- He performed not, it seems, the baptism himself [(Peter)], but gave direction that others, namely, the Christians from Joppa [(who came with the Apostle Peter)], should perform it, as an inferior office seldom performed by apostles. So Jesus baptized not, but his disciples, and Paul seldom himself performed the rite. (1 Corinthians 1:17.) The relation of the baptismal consecration, as to Christ, is stated with different prepositions in the Greek. Into the name of Father, Son, etc., Matthew 28:19. Into my own name, 1 Corinthians 1:15. Into Christ, Acts 6:3; Galatians 3:27. Here in the name. To be baptized into Christ, or into his name, is to be consecrated, as it were, into his mystical body; to be baptized in his name is to be consecrated by or in his authority.-(Whedon's Commentary). SL

"Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?"- "Surely no one can refuse the water for these to be baptized" (NASV). Peter knew that baptizing these Gentiles would be viewed as a very controversial event, but He appeals to the events happening. Peter knew why the Spirit was given, to remove all doubts in the minds of Jewish Christians that Gentiles could be Christians too, without becoming Jews first. It is very popular in many denominational circles to argue that the baptism mentioned in the Great Commission ( Mat_28:19 ), the baptism linked with salvation ( Mar_16:16 ; Act_2:38 ), is Holy Spirit baptism, not water baptism. The words of Peter completely contradict such an assertion. The baptism commanded of all, Jew or Gentile, the baptism of the Great Commission, is water baptism. This is the one baptism of Eph_4:5 to which all men must submit in order to be saved-[(note: "to be saved" does not imply to be: "forever saved unconditionally." A saved believer must be found "in" Christ, that is: to obey, follow, walk, persevere, continue, and everything else that sums the Faith of Jesus Christ)].-(Mark Dunagan). SL

Acts 16: 14-15

Scrivener's Textus Receptus 1894
14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων, σεβομένη τὸν Θεόν, ἤκουεν· ἧς ὁ Κύριος διήνοιξε τὴν καρδίαν, προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου. 15 ὡς δὲ ἐβαπτίσθη, καὶ ὁ οἶκος αὐτῆς, παρεκάλεσε λέγουσα, Εἰ κεκρίκατέ με πιστὴν τῷ Κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου, μείνατε. καὶ παρεβιάσατο ἡμᾶς.

Acts 16:14-15

14 "And a certain woman named Lydia, a seller of purple-πορφυρόπωλις (porphuropolis)-a female seller of purple or of fabric dyed in purple), of the city of Thyatira-Θυατείρων (Thuateiron)-a city of Lydia in Asia Minor, near the river of Lycus), which worshiped-σεβομένη (sebomene)-to venerate, (to revere, i.e. adore:—devout, religious, worship)) God, heard-ἤκουεν (ekouen)-to give ear, hearken, hear) us: whose heart-καρδίαν (kardian)-heart, (i.e. understanding)) the Lord *opened-διήνοιξε (dienoixe)-to open up thoroughly), that she attended-προσέχειν (prosechein)-to hold toward, (i.e. to give heed to, pay attention to)) unto the things which were spoken-λαλουμένοις (laloumenois)-to talk, (i.e. utter words:—preach, say, speak (after), talk, tell, utter, preach)) of Paul. 15 And when *she was baptized-ἐβαπτίσθη (ebaptisthe)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)), and- καὶ (kai) -and, also) her *household-οἶκος (oikos)-house, household), she besought us-παρεκάλεσε (parekalese)-to call to one's side, (i.e. entreat)), saying-λέγουσα (legousa)-to say, to speak, tell), If ye have judged-κεκρίκατέ (kekrikate)-to judge, (i.e. come to a decision:— decide, consider, determine, deem)) me to be-εἶναι (einai)-'to be') faithful-πιστὴν (pisten)-faithful, steady, (i.e. believing (with commitment)) to the Lord-Κυρίῳ (Kurio)-Lord, Master), come-εἰσελθόντες (eiselthontes)-to go out or come in: to enter) into my house-οἶκόν (oikon)-house, home), and abide-μείνατε (meinate)-to remain, abide, tarry) there. And she constrained-παρεβιάσατο (parebiasato)-to press beyond measure) us."

*example of Greek word: διήνοιξε (dienoixe)-opened click: Luke 24:45 (opened he)
*example of Greek word: ἐβαπτίσθη (ebaptisthe)-she was baptized click: Mark 1:9 (was baptized)
*example of Greek word: οἶκος (oikos)-household click: Acts 16:31 (house)

which worshiped-σεβομένη: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Singular, Feminine: And a certain woman named Lydia, a seller of purple, of the city of Thyatira, ["REVERING"//"one-revering(f)"] God,
heard-ἤκουεν: Verb, Imperfect, Active, Indicative, 3rd Person, Singular: ["HEARD"] us: whose heart the Lord
opened-διήνοιξε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["THRU-UP-OPENS"//"opens-up"],
that she attended-προσέχειν: Verb, Present, Active, Infinitive: ["TO-BE-heedING"] unto the things
which were spoken-λαλουμένοις: Verb, Present, Passive, Participle, Dative, Plural, Neuter: ["beING-TALKED"//"being-spoken"] of Paul. And when
she was baptized-ἐβαπτίσθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["she-IS-DIPizED"//"she-is-baptized"], and her household, she
besought us-παρεκάλεσε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["she-BESIDE-CALLS"//"she-entreats"],
saying-λέγουσα: Verb, Present, Active, Participle, Nominative, Singular, Feminine: ["sayING"], If
ye have judged-κεκρίκατέ: Verb, Perfect, Active, Indicative, 2nd Person, Plural: ["YE-HAVE-JUDGED"] me
to be-εἶναι: Verb, Present, (No voice stated), Infinitive: ["TO-BE"] faithful to the Lord,
come-εἰσελθόντες: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Masculine: ["INTO-COMING"//"entering"] into my house,
and abide-μείνατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["remain-ye!"//"REMAIN-YE"] there. And
she constrained-παρεβιάσατο: Verb, Aorist, Middle-Deponent, Indicative, 3rd Person, Singular: ["she-BESIDE-FORCES"//"she-urges"] us.

***And when she was baptized - Apparently without any delay. Compare Acts 2:41; Acts 8:38. It was usual to be baptized immediately on [(Or, upon)] believing.-(Barnes' Notes). BH

***household: whether Lydia was a maid, a wife, or widow, cannot be said; it looks, however, as if she had no husband now, since she is mentioned as a trader herself; and whether she had any children or not, is not certain, nor can it be concluded from this clause, for there are many households that have no children; and if she had young children, it is not likely she should bring them with her to such a distant place, whither she was come upon trade and business: the pleaders for infant baptism must prove that she had children; that these were her household, or part of her household here spoken of; and that they were baptized.-(Gill's Exposition). BH

***And when she was baptized ... As DeWelt observed: The New Testament conversions all end with the baptism of the convert. Not with their prayer experience but with their baptism; not with their testimony, but with their baptism.[11] And why was she baptized? Because the commandment thus to obey the Lord was included in the preaching of these who spoke unto her the word of salvation, there being no other reasonable explanation of why she was baptized. And her household ... The allegation that this household included infants is denied by the earlier statements that the evangelists "spake unto the women that were come together" (Acts 16:13), thus making it mandatory to find Lydia's household in that group of women. The household baptisms of the New Testament afford no support whatever for the notion that infants should be baptized.-(Coffman Commentary). SL

***And her household. Some have held that this implies the baptism of infants. It rather implies that her servants and friends also accepted the gospel. There is no ground for the inference that she was even married, or had children. Meyer (Acts, p. 311), himself a German Lutheran, says: "If, in the Jewish and Gentile families which were converted to Christ there were children, their baptism is to be assumed in those cases, when they were so far advanced [(i.e. of age)] that they could and did confess their faith on Jesus as the Messiah; for this was the universal, absolutely necessary qualification for the reception of baptism. . . . Therefore the baptism of the children of Christians, of which no trace is found in the New Testament is not to be held as an apostolic ordinance." Olshausen and Neander, also Pedobaptists, take the same view. Lydia's household was probably composed of women who assisted her in her business.-(People's New Testament). SL

Acts 18: 8

Beza Greek New Testament 1598
8 Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσε τῷ Κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ· καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον, καὶ ἐβαπτίζοντο.

Acts 18:8

8 "And Crispus, the chief ruler of the Synagogue-ἀρχισυνάγωγος (archisunagogos)-ruler of a Synagogue), believed-ἐπίστευσε (episteuse)-to adhere to, trust, rely on, believe in) on the Lord, with-σὺν (sun)-with, along with) all-ὅλῳ (holo)-the whole, all, whole, completely) his house-οἶκο (oiko)-house, household): and many-πολλοὶ (polloi)-many, much) of the Corinthians-Κορινθίων (Korinthion)-a native or inhabitant of Corinth), hearing-ἀκούοντες (akouontes)-to give ear, hearken, hear), believed-ἐπίστευον (episteuon)-to adhere to, trust, rely on, believe in), and-καὶ (kai)-and, also) were baptized-ἐβαπτίζοντο (ebaptizonto)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge))."

believed-ἐπίστευσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: And Crispus, the chief ruler of the Synagogue, ["BELIEVES"] on the Lord, with all his house: and many of the Corinthians,
hearing-ἀκούοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["HEARING"],
believed-ἐπίστευον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["BELIEVED"], and
were baptized-ἐβαπτίζοντο: Verb, Imperfect, Passive, Indicative, 3rd Person, Plural: ["were-DIPizED"//"were-baptized].

***And Crispus - He is mentioned in 1 Corinthians 1:14 as having been one of the few whom Paul baptized with his own hands. The conversion of such a man must have tended greatly to exasperate the other Jews, and to further the progress of the Christian faith among the Corinthians.-(Barnes' Notes). BH

***were baptized: not by the Apostle Paul, for he baptized at Corinth none but Crispus and Gaius, and the household of Stephanas, but by some of his companions, as Silas, or Timothy, or both: this is a plain instance of believers' baptism; first they heard the word of God; then they believed, this word coming with power to them; and upon their believing, they are baptized.-(Gill's Exposition). BH

***Many of the Corinthians hearing believed, and were baptized.- This describes the gospel process of conversion. The word is preached, faith comes by hearing (Rom 10:17), confession (Rom 10:10) and baptism follow belief. This is the invariable order in the New Testament.-(People's New Testament). SL

Crispus ... the ruler of the synagogue was one of the noble, or mighty, who accepted the Lord, of whom Paul said not many of them did so. This was one of those whom Paul baptized with his own hands (1 Corinthians 1:14); therefore, it is impossible to view the statements that "he believed" as excluding the baptism without which no New Testament conversion was ever completed. Hearing believed, and were baptized ... There is only one plan of salvation for alien sinners; and here is a concise statement of it. The "plan" also included the repentance of those who accepted Christ.-(Coffman Commentaries). SL

***"Crispus" Paul later mentions this man as one that he had personally baptized ( 1Co_1:14 ). "Ruler of the Synagogue" "The ruler of the synagogue occupied a very important position. No one was eligible to this office until he had a certificate from the Great Sanhedrin. His election, however, was by the members of the synagogue. It was his duty to supervise all matters connected with worship" (Freeman p. 443). This is another case of conversion which should remind us "do not prejudge who might and who might not obey the gospel". Too often we assume, "They would never become a Christian, for the personal sacrifices would be too great". Actually, such an attitude on our part is rather worldly. It is all a matter of perspective. No sacrifice is too great to the person who wants eternal life and a relationship with God ( Mat_13:44 /45 /46 ).Yes, a honest heart will sacrifice status, power, earthly goods and relationships to become a Christian! "Believed in the Lord" In this verse "believing in the Lord" includes being baptized. The faith that saves is never a mere mental assent or the moment that one believes that Jesus is the Son of God. "With all his house" Not only did the synagogue lose its ruler, it also lost his whole family. There is no infant baptism here, for each member in the household believed for themselves. "And many of the Corinthians" We are given some of their names besides Titus Justus and Gaius. We also are told of Epaenetus, Stephanas ( Rom_16:5 ; 1Co_16:15 ); Fortunatus and Achaicus ( 1Co_16:17 ), even many of the Corinthians who had been indulging in a sinful lifestyles ( 1Co_6:9 /10 /11 ) believed. Many also came from the lower classes in Corinthian society ( 1Co_1:26 ). "Hearing, believed, and were baptized" These are the same basic steps that we find in the Great Commission ( Mar_16:15 /16 ) and the conversions in the book of Acts ( Acts 2:37-38; 8:12; 35-38 ). "The tense of the two verbs here implies a process going on daily, over a long period of time" (Reese p. 645).-(Mark Dunagan Commentary). SL

Acts 19: 1-6

Stephanus Textus Receptus 1550
5 ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ

Acts 19:1-6

1 "And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus, and finding certain disciples, 2 He said unto them, Have ye received the holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's Baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this-ἀκούσαντες (akousantes)-to give ear, hearken, hear), they were baptized-ἐβαπτίσθησαν (ebaptisothesan)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)) in-εἰς (eis)-into) the-τὸ (to)-the) Name-ὄνομα (onoma)-name) of the Lord Jesus. 6 And when Paul had laid his hands upon them, the holy Ghost came on them, and they spake with tongues, and prophesied."

they heard this-ἀκούσαντες: Verb, Aorist, Active, Participle, Nominative, Plural, Masculine: When ["hearing-this"//"HEARing"]
they were baptized-ἐβαπτίσθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["THEY-ARE-DIPizED"//"they-are-baptized]
in-εἰς: PREPosition: ["INTO"] the Name of the Lord Jesus.

***it is evident that the persons on whom Paul laid his hands (Acts 19:6), and those who were baptized, were the same. But these were the persons who heard: (Acts 19:5) what was said. The narrative is continuous, all parts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows that the baptism of John was not strictly Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow, however, from this that Christian baptism is now ever to be repeated. For this there is no warrant in the New Testament. There is no command to repeat it, as in the case of the Lord's Supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus.-(Barnes' Notes). BH

***When they heard this, c.] As there is no evidence in the New Testament of persons being rebaptized, unless this be one, many criticisms have been hazarded to prove that these persons were not rebaptized. I see no need of this. To be a Christian, a man must be baptized in the Christian faith: these persons had not been baptized into that faith, and therefore were not Christians: they felt this, and were immediately baptized into the name of the Lord Jesus.-(Adam Clarke Commentary). SL

***When they heard this, &c.— I think it evident, beyond all dispute, that the baptism of John and of Christ were in their own nature quite different; and that it is plain in fact, that when persons in general were converted to Christianity, they were baptized of course without inquiring whether they had, or had not, received the baptism of John; which we know vast numbers did, (Matthew 3:5 / 6.) who probably afterwards received Christian baptism. (Comp. Acts 2:38-41; Acts 4:4; Acts 6:7.) This is evident also from the words of St. Peter to those thousands that heard him, Be ye baptized every one you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost: for since he spake to the men of Jerusalem in general and of Judaea, Act 2:14 and since Jerusalem and all Judaea were baptized of John, says St. Matthew, Matthew 3:6 all, or at least many of those to whom he spake, must already have been baptized with the baptism of John; and yet he makes it necessary for them to be baptized in the name of Jesus Christ.-(Thomas Coke Commentary). SL

***Baptism of repentance- John’s baptism when received obligated the people to repent anew of sin in expectation of a soon-coming Messiah. By accepting the rite they acknowledged the obligation and the expectation. Yet when Messiah came he required a new baptism, obligating a consecration to him, whereby the Spirit of promise would be poured out upon them, and they be emancipated into the full liberty of the sons of God. Were baptized- We have here an unquestionable proof of a rebaptism; namely, of a once baptized disciple of John now baptized into the faith of Jesus.-(Whedon's Commentary). SL

***Then said Paul, John verily baptized with the baptism of repentance- John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after- That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this- Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus- So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded,. . ."-(Joseph Benson's Commentary). SL

***"They were baptized"- Notice the prompt obedience, also observe that people in the New Testament, when they wanted to become Christians, were baptized immediately. "Into the name of the Lord Jesus" This refers to water baptism ( Act_10:47 /48 ); for the remission of sins ( Mar_16:16 ; Act_2:38 ). This passage reveals that not all forms of water baptism are valid. John's baptism was not the baptism of the Great Commission ( Mar_16:16 ); it was not in the name of Jesus ( Mat_28:19 ); it did not put one into Christ ( Gal_3:27 ); nor bring one into the body of Christ ( 1Co_12:13 ). Even though some denominations do actually baptize, we must reject the validity of these baptisms, for they do not fit the requirements laid out by Jesus and the apostles: (a) Some baptize for the wrong reason, such as an outward sign of an inward grace, or because they assert that one sins have already been forgiven. (b) Some baptize the wrong people, that is infants, or people who refuse to repent. (c) Some use the wrong mode, such as sprinkling or pouring. And those who do immerse for the remission of sins, teach a perverted gospel ( Gal_1:6-9 ). Years ago I heard someone say, "You cannot be taught wrong and baptized right".-(Mark Dunagan Commenatry). SL

Acts 9: 17-18

Scrivener's Textus Receptus 1894
17 ἀπῆλθε δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπ’ αὐτὸν τὰς χεῖρας εἶπε, Σαοὺλ ἀδελφέ, ὁ Κύριος ἀπέσταλκέ με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς Πνεύματος Ἁγιου. 18 καὶ εὐθέως ἀπέπεσον ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ ὡσεὶ λεπίδες, ἀνέβλεψέ τε παραχρῆμα, καὶ ἀναστὰς ἐβαπτίσθη,

Acts 9:17-18

17 "And Ananias-Ἁνανίας (Ananias)-"whom Jehovah has graciously given", a disciple, a Christian of Damascus) went his way-ἀπῆλθε (apelthe)-to go away, depart), and entered-εἰσῆλθεν (eiselthen)-to go out or come in: to enter, enter in) into the house, and putting-ἐπιθεὶς (epitheis)-to put or lay upon) his hands on-ἐπ (ep)-on, upon) him, said-εἶπε (eipe)-to speak, say), Brother-ἀδελφέ (adelphe)-a brother, (i.e. brother in Christ, a fellow believer)) Saul-Σαοὺλ (Saoul)-"desired", the original name of Paul, a native of Tarsus in Cicilia, first a persecutor, and afterwards an Apostle of Jesus the Christ), the Lord (even Jesus that appeared-ὀφθείς (ophtheis)-to see, be seen, to look at) unto thee in the way as thou camest) hath sent-ἀπέσταλκέ (apestalke)-to send away, forth, (i.e. to order (one) to go to a place appointed)) me, that thou mightest receive thy sight-ἀναβλέψῃς (anablepses)-to see again, look up; by implication: to recover sight:—look (up), see, receive sight)), and-καὶ (kai)-and, also) be filled-πλησθῇς (plesthes)-to fill, make full) with the holy Ghost. 18 And immediately-εὐθέως (eutheos)-directly, straightway, forthwith) there fell-ἀπέπεσον (apepeson)-to fall of from) from his eyes as it had been scales-λεπίδες (lepides)-a scale, (to peel); a flake:—scale), and he received sight-ἀνέβλεψέ (aneblepse)-to see again, (by implication: to recover sight:—look (up), see, receive sight)) forthwith-παραχρῆμα (parachrema)-therewith, immediately, forthwith, instantly), and arose-ἀναστὰς (anastas)-to make to stand up, (i.e. rise up)), and was baptized-ἐβαπτίσθη (ebaptisthe)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge))."

*example of Greek word: ἐπιθεὶς (epitheis)-putting click: Acts 28:8 (and laid on)

went his way-Ἀπῆλθεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: And Ananias ["FROM-CAME"], and
entered-εἰσῆλθεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["INTO-CAME"//"entered"] into the house, and
putting-ἐπιθεὶς: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["ON-PLACING"//"placing-on"] his hands on him,
said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular:["he-said"],
Brother-ἀδελφέ: Noun, Vocative, Singular, Masculine: ["brother!"//"BROTHER"] Saul, the Lord (even Jesus that
appeared-ὀφθείς: Verb, Aorist, Passive, Participle, Nominative, Singular, Masculine: ["one-BEING-VIEWED"//"one-being-seen"] unto thee in the way as thou camest)
hath sent-ἀπέσταλκέν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: ["HAS-commissionED"] me,
that thou mightest receive thy sight-ἀναβλέψῃς: Verb, Aorist, Active, Subjunctive, 2nd Person, Singular: ["you-should-be-receiving-sight"], and
be filled-πλησθῇς: Verb, Aorist, Passive, Subjunctive, 2nd Person, Singular: ["SHOULD-BE-BEING-FILLED"] with the holy Ghost. And immediately
there fell-ἀπέπεσον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["FROM-FELL"//"fell-from] from his eyes as it had been scales,
and he received sight-ἀνέβλεψέν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-receives-sight"] forthwith, and
arose-ἀναστὰς: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["UP-STANDing"//"rising"], and
was baptized-ἐβαπτίσθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["he-IS-DIPizED"//"he-is-baptized] .

***Scales ... This expression makes it mandatory to understand Saul's blindness as the physical loss of his sight, a fact further proved by the necessity of his companions leading him into Damascus (Acts 9:8). "To say then that Ananias was sent to Saul to give him his spiritual sight is an absurdity."[21] The significance of two clauses here is vital. This verse does not say that Saul received his sight and received the Holy Spirit, but that he received his sight and arose and was baptized, indicating that the gift of the Holy Spirit followed his baptism.-(Coffman Commentaries). SL

***Arose, and was baptised.—It is clear that both Saul and Ananias looked on this as the indispensable condition for admission into the visible society of the kingdom of God. No visions and revelations of the Lord, no intensity of personal conversion, exempted him from it. For him, too, that was the “washing of regeneration” (Titus 3:5), the moment of the new birth, of being buried with Christ (Romans 6:3 /4). It may be inferred almost as a matter of certainty that it was at the hands of Ananias that he received baptism.-(Ellicott's Commentary). BH

"As it were scales"- "Luke does not say that actual scales came off his eyes, but that it felt to Paul like something was peeled off his eyes" (Reese p. 361). "Medical writers use the word (scales) for pieces of skin that fall off" (Robertson p. 121). "He arose" The only mode of baptism that requires the personal being baptized to move to the water is immersion. Of course, that is the meaning of the Greek word rendered "baptized". In addition, this word "arose" infers that the baptism being commanded of Saul, is baptism in water, because one does not have to arise to be baptized in the Holy Spirit. "Was baptized" Because up to this point he still had all his sins ( Act_22:16 ), and baptism is for the remission of sin ( Act_2:38 ). The essential nature of baptism is also seen in the command to stop delaying ( Act_22:16 ), even though Saul had only understood that Jesus was the Son of God for three days. This is not something that a person is to put off, for it is the line between being lost or saved ( 1Pe_3:21 ). In view of the fact that Paul submitted to baptism as necessary for salvation, (because that is the language that Ananias used Act_22:16 ), we can never interpret any of Paul's later writings as implying baptism is not necessary or that one is saved prior to being baptized.-(Mark Dunagan). SL

***[(It is interesting to note that Ananias was a Disciple-μαθητής (mathētēs)-taught or trained one), and not an elder nor Apostle, it was he who administered water baptism to Saul (Paul))].

*** This also marks the beginning of Paul's ministry as an Apostle of the Lord Jesus Christ by the will of God.***

Scrivener's Textus Receptus 1894
3 ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους. 4 ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ, 5 οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος Ἁγίου, 6 οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως, διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 7 ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι, κληρονόμοι γενώμεθα κατ’ ἐλπίδα ζωῆς αἰωνίου. 8 πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ Θεῷ. ταῦτά ἐστι τὰ καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·

Titus 3:3-8

3 “For we ourselves also were-ἦμεν (hemen)-to be) sometimes-ποτε (pote)-once, at some time, in times past) foolish-ἀνόητοι (anoetoi)-thoughtless, foolish, fool, unwise), disobedient-ἀπειθεῖς (apeitheis)-disobedient, not persuaded), deceived-πλανώμενοι (planomenoi)-to lead astray, err, seduce, wander, be out of the way), serving-δουλεύοντες (douleuontes)-to serve, be a slave, do service, be in bondage) divers-ποικίλαις (poikilais)-diverse, manifold, various) *lusts-ἐπιθυμίαις (epithumiais)-desire, over desire, concupiscence (e.g. inordinate/improper desire)) and-καὶ (kai)-and, also) pleasures-ἡδοναῖς (hedonais)-sweetness, pleasure, (to please); sensual delight; by implication, desire:—lust, pleasure)), living-διάγοντες (diagontes)-to lead or go through, (namely; to live)) in *malice-κακίᾳ (kakia)-evil, badness, (i.e. malignity, malice, ill-will, desire to injure)) and envy-φθόνῳ (phthono)-envy, jealousy), hateful-στυγητοί (stugetoi)-hated, abominated, (to hate); hated, i.e. odious:—hateful)), and hating-μισοῦντες (misountes)-to hate) one another-ἀλλήλους (allelous)-each other, one another). 4 But after that the kindness-χρηστότης (chrestones)-beneficence, goodness, benignity) and //love (Or, pitie) of God our Saviour-σωτῆρος (soteros)-a saviour, preserver) toward man-φιλανθρωπία (philanthropia)-love of mankind, (i.e. benevolence, kindness, generosity)) appeared-ἐπεφάνη (epephane)-to shine upon, give light, (to shine upon, i.e. become (literally) visible or (figuratively) known:—appear, give light)), 5 Not-οὐκ (ouk)-no, not) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) *righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:—do, perform, accomplish)), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) *mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy)) *he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we), by-διὰ (dia)-through, by means of) *the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—washing)) *of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation)), and-καὶ (kai)-and, also) *renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing)) of the holy- Ἁγίου (Hagiou)-holy, sacred) Ghost- Πνεύματος (Pneumatos)-spirit, (i.e. the holy Spirit)), 6 Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely)) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) //abundantly-πλουσίως (plousios)-richly) (Grk. richly), through-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver): 7 That-ἵνα (hina)-that, in order that, so that) being justified by-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) his-ἐκείνου (ekeinou)-his) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to) *the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope)) *of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection)). 8 This is a faithful-Πιστὸς (pistos)-faithful, steady) saying, and these things I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity)), might be careful-φροντίζωσι (phrontizosi)-to be thoughtful or mindful) to maintain-προΐστασθαι (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule)) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour (by implication: an act)): these things are-ἐστι (esti)-to be) good and profitable-ὠφέλιμα (ophelima)-profitable, beneficial) unto men.”

*example of Greek word: ἐπιθυμίαις (epithumiais)-lusts click: 1 Peter 4:2
*example of Greek word: κακίᾳ (kakia)-malice click: Ephesians 4:31
*example of Greek word: δικαιοσύνῃ (dikaiosune)-righteousness click: Luke 1:75
*example of Greek word: ἔλεον (eleon)-mercy click: Matthew 9:13
*example of Greek word: ἔσωσεν (esosen)-he saved click: Mark 15:31
*example of G3067: (λουτροῦ-the washing) click: Ephesians 5:26 (λουτρῷ-washing)
*example of G3824: (παλιγγενεσίας-of regeneration) click: Matthew 19:28 (παλιγγενεσίᾳ-regeneration)
*example of G342: (ἀνακαινώσεως-renewing) click: Romans 12:2 (ἀνακαινώσει-renewing)
*example of Greek word: ἐλπίδα (elpida)-the hope click: Philippians 1:20
*example of Greek word: αἰωνίου (aioniou)-of eternal click: John 6:68

were-ἦμεν: Verb, Imperfect, (No voice stated), Indicative, 1st Person, Plural: For we ourselves also ["WE-WERE"//"were"] sometimes foolish, disobedient,
deceived-πλανώμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["beING-STRAYED"//"being-deceived"],
serving-δουλεύοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["SLAVING"] divers lusts and pleasures,
living-διάγοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["THRU-LEADING"//"leading-on"] in malice and envy, hateful,
and hating-μισοῦντες Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["HATING"] one another. But after that the kindness and love of God our Saviour toward man
appeared-ἐπεφάνη: Verb, Second-Aorist, Passive, Indicative, 3rd Person, Singular: ["ON-APPEARed"], Not by works of righteousness which we
have done-ἐποιήσαμεν: Verb, Aorist, Active, Indicative, 1st Person, Plural: ["DO"], but according to his mercy
he saved-ἔσωσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-SAVES"] us, by the washing of regeneration, and renewing of the holy Ghost, Which
he shed-ἐξέχεεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-OUT-POURS" // "he-pours-out"] on us abundantly, through Jesus Christ our Saviour: that
being justified by-δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-JUSTIFIED"] by his grace,
we should be made-γενώμεθα: Verb, Second Aorist, Middle-Deponent, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-BECOMING"] heirs according to the hope of eternal life. This is a faithful saying, and these things
I will-βούλομαί: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Singular: ["I-AM-intendING"] that thou
affirm constantly-διαβεβαιοῦσθαι: Verb, Present, Middle or Passive Deponent, Infinitive: ["TO-BE-THRU-confirmING"], that
they which have believed-πεπιστευκότες: Verb, Perfect, Active, Participle, Nominative, Plural, Masculine: ["ones-HAVING-BELIEVED"] in God,
might be careful-φροντίζωσιν: Verb, Present, Active, Subjunctive, 3rd Person, Plural: ["may-be-being-concern"] to
maintain-προΐστασθαι: Verb, Present, Middle, Infinitive: ["to-preside"] good works: these things
are-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] good and profitable unto men.

Not-οὐκ (ouk)-no, not) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:—do, perform, accomplish)), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy)) he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we),:

Not by works of righteousness, &c.— "For it was not by any works of righteousness which we ourselves had done; for any acts of obedience, whether to ceremonial or moral precepts, by which we had made ourselves worthy of his favourable regard; but according to his own mercy, that he saved us from condemnation and ruin, by the washing of regeneration, and therenewing of the Holy Spirit; which, by its purifying influence, operates to turn to God all that will yield to be saved by grace, and brings them into the number of his children, and afterwards advances the happy work in all that persevere in cleaving to him, by improving them more and more in the divine life and image."-(Thomas Coke Commentary). SL

Not… righteousness- It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation.-(Whedon's Commentary). SL

Not by works done in righteousness, which we did ourselves... God's unmerited grace is the source of all salvation, and all the good works of a hundred lifetimes could never earn or merit the saving grace of God. These words have been made the excuse for denying that such ordinances as baptism and the Lord's supper are in any wise essential to salvation; but that class of deeds commanded by Christ as prerequisite to redemption simply do not lie within the periphery of this statement here. What Paul spoke of here was "the righteousness of men," the works "which we did ourselves." It is imperative to notice that "the washing of regeneration" mentioned at once is by that very citation excluded from the "works done in righteousness" which are contrasted with it. [(In other words, St. Paul is affirming that the "washing of regeneration", i.e. baptism is excluded from "works of righteousness"; baptism is not a (work) of men, but essential, ordained of God)]. But according to his mercy he saved us... It is customary for commentators at this point in their exposition to take five pages explaining how this means that God's mercy saves us without our being baptized, despite the fact that the very next line says that "God's mercy saved us through baptism!-[("by the washing of regeneration")]"-(Coffman Commentary). SL

by-διὰ (dia)-through) the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—washing)) of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation)), and-καὶ (kai)-and, also) renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing)) of the holy- Ἁγίου (Hagiou)-holy, sacred) Ghost- Πνεύματος (Pneumatos)-spirit, (i.e. the holy Spirit)), 6 Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely)) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) //abundantly-πλουσίως (plousios)-richly) (Grk. richly), through-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver):

Saved us through the washing of regeneration...The ASV margin gives "laver" in this clause instead of "washing"; but as Spence said, "Laver here can only signify the baptismal font."[12] The allusion, of course, is to the great bronze laver that stood at the entrance to the Jewish temple, in which priests washed themselves before engaging in their duties within the sanctuary. The analogy in the Christian religion is the baptistery, the same being the only laver connected with the holy faith, and being the place where sinners are cleansed and justified prior to their entry into the true sanctuary, which is the Lord's church. The use of the term laver is very fortunate, because the primary meaning of it, in context, is the baptistery, standing in a figure (metonymy) for baptism, for which alone a baptistery is used, and adequately translated as "washing." But please note the significance of this. It is a thundering, emphatic denial of the nonsense that "The washing referred to is wholly spiritual."[13] Is a baptistery needed for that? The Expositor's Greek New Testament sums up the meaning here thus: God saved us by baptism, which involves two complementary processes, (a) the ceremony itself which marks the actual moment in time of the new birth, and (b) the daily, hourly, momently renewing of the Holy Spirit.[14] It is inexcusable to say that baptism "is only setting the seal on the essential act of faith"... or that baptism is little more than a purifying act; as Beasley-Murray stated it, "Neither of these contentions is worthy of discussion."[15] In the verse we are considering, as the same writer added, "Baptism is efficacious by itself." But isn't baptism only a symbol? This has been shouted so loudly and so frequently and for so long that many believe it; but it is untrue. Lenski sets the matter straight. Commenting on the affirmation that "Man submits to baptism after the new birth to picture it forth to men," he has this: Paul excludes this idea in a double way. "God saves us by means of the bath, etc. - this is the bath of regeneration. How can anyone think Paul would say, "God saved us by means of a picture of regeneration? Compare Jesus' own words in John 3:5.[16]-(Coffman Commentaries). SL

If Titus 3:5 b implies that the rite of itself effects the cleansing from sin, it is certainly different from Paul’ s usual doctrine of baptism— that of the believer’ s mystical union with Christ’ s death. The teaching, however, is not that the regeneration is through the physical washing— a view which would require the sentence to be rewritten— but that God uses baptism as the act with which He associates cleansing from sin. This sacramental doctrine is apostolic (Acts 2:38; Acts 22:16, Galatians 3:27. Ephesians 5:26, 1 Peter 3:21), and must not be confused with the very different theory that the act itself possesses a quasi-magical power.-(Arthur Peake's Commentary). SL

And renewing of the Holy Spirit. . ." The twin elements of the new birth, as set forth in John 3:3/ 4/ 5, are present here. One birth with two elements in it, the bath in water (baptism) and the Holy Spirit of promise - this is the teaching of the New Testament. The same twin elements in the new birth are evident in Peter's Pentecostal command to "Repent and be baptized... receive the Holy Spirit" (Acts 2:38/ 39).-(Coffman Commentaries). SL

Renewing- We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.-(Whedon's Commentary). SL

Which he shed on us abundantly, &c.— "Even by that Spirit which he poured out upon us richly and abundantly, in his various gifts and graces, by Jesus Christ our Saviour, by virtue of whose intercession it has been imparted to the children of men; that being justified by his grace, we might become heirs of the most valuable blessings, according to the hope of eternal life, which as the gift of that grace he has exhibited to our believing views, as the great and noble object of our pursuit."-(Thomas Coke Commentary). SL

By the washing of regeneration, and renewing of the Holy Ghost.—Seeing, then, that God has saved us by His own act, independently of any work of ours, we ask, How has He effected this? The words we are here considering give the answer to the question. The Greek should be rendered, “by the laver of regeneration,” &c. Then, by means of the laver of regeneration, &c, has God put us into a state of salvation. In other words, He has effected this by means of “baptism” (for the laver here can only signify the baptismal font, and is called the laver of regeneration because it is the vessel consecrated to the use of that sacrament), whereby, in its completeness as a sacrament, the new life in Christ is conveyed. Baptism, then, is the means through which we receive the saving grace of Christ; in its laver we are born again to a new life, in it we receive strength through the Holy Ghost constantly to renew and to develop this new life,..."-(Ellicott's Commentary). BH

the washing—rather, "the laver," that is, the baptismal font. of regeneration—designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [Calvin], (1Pe 3:21).-(Jamieson Fausset Brown). BH

That-ἵνα (hina)-that, in order that, so that) being justified by-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) his-ἐκείνου (ekeinou)-his) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to) the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope)) of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection)).:

Not by works — In this important passage the apostle presents us with a delightful view of our redemption. Herein we have, 1. The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." 2. The effects; which are, (1.) Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. (2.) Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God 3. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it.-(Wesley's Explanatory Notes). SL

That, being justified by his grace — Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory. Should be made heirs — The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See note on Galatians 4:6 / 7.-(Adam Clarke Commentary). SL

Justified... The text is saying that God not only saves us by baptism and the resulting reception of the Holy Spirit, but that "his grace" justifies us by exactly the same means. As Zerr pointed out, "justification has many shades of meaning,"[20] but two of these meanings are predominant, "Justification" in the ultimate sense of being the grounds upon which the Father declares men to be righteous is grounded in the perfect faith and obedience of Jesus Christ our Lord, in whom sinners are justified by being united with, and actually incorporated into Christ's spiritual body, thus being, in fact, "Christ," and justified "as Christ." There is a secondary sense of justification, the one in view here, in which God cleanses from all past sins and receives the sinner into the body of the redeemed. Significantly, baptism here appears as the means used by God's grace in order to achieve man's justification and to make him an heir of eternal life. "Then and there, in and by baptism, and in and by the Spirit bestowed in baptism (we) actually became heirs of eternal life."[21] The bestowal of such high privilege and rich benefit is actual, genuine, real; but it is neither final nor irrevocable. That state will be given to Christians only "on that day." Another word with references to the two uses of "justification" is thus: (1) one is used in the temporary sense, the same being probational, and (2) the other is used in the eternal sense, being final. Of course, it is the first of these which is referred to in this verse.-(Coffman Commentaries). SL

According to the hope of eternal life - In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him forever.-(Barnes' Notes).

That being justified by his grace, we should be made heirs according to the hope of eternal life.—Here appears the glorious design of God’s salvation. We were in a hopeless and lost state, from which God’s love for man saved us by the laver of regeneration and renovation [(-"through the washing of regeneration and renewing of the Holy Ghost")]; and this was the end for which He saved us—that we should be heirs of eternal life. “Being justified,” that is, freed from the future punishment and consequences of sin, and received into the favour and friendship of God, which favour and friendship had been, through sin, forfeited. “By His grace,” by the favour and kindness of God the Father are we restored to His love and friendship. “Heirs,” see Romans 8:17, where this thought of our heirship of heaven is enlarged. “According to the hope of eternal life;” this life eternal is still for us in the future, though ever present in respect of hope; children of God we indeed are, and sharers in many a good gift of our Father, but eternal life, that glorious inheritance, is still in the far future, and as yet can only be enjoyed by us in hope, but it is a sure hope—eternal life—the hope of which is the mainspring of all Christian work and activity—though it includes it, of course, is something far more than merely endless existence. A veil, impenetrable to mortal eye, hangs between us and the many mansions of the Father’s house. “It doth not yet appear what we shall be;”-[(1 John 3:2)] we only know that then, we, in company with an innumerable host of blessed beings, shall share in the beatific vision; we only know that then “we shall ever be with the Lord;” and that with this thought and with these words are we to comfort one another. (See 1 Thessalonians 4:17 /18.)-(Ellicott's Commentary). BH

that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity)), might be careful-φροντίζωσι (phrontizosi)-to be thoughtful or mindful) to maintain-προΐστασθαι (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule)) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour (by implication: an act))::

This is a faithful saying, &c.— "But though believers are put into a state of justification, merely by grace, or through the divine favour, this is a matter of certain truth and great importance; and, concerning these things, I order that you strenuously insist upon it, that they who have believed in God, as he has revealed himself in the gospel of his Son, should be very careful to stand up for good works:"—that is, all those actions which embrace or include our duty towards God, our neighbour, and ourselves. These good and excellent works the Christians were to maintain and stand up for; to defend them, as it were, from whatever might tend to make themselves remiss in the performance of them.-(Thomas Coke Commentary). SL

And these things I will — Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up:-

1. The ruined state of man, both in soul and body.

2. The infinite goodness of God which devised his salvation.

3. The manifestation of this goodness, by the incarnation of Jesus Christ.

4. The justification which they who believed received through his blood.

5. The mission of the Holy Spirit, and the purification of the heart by his influence.

6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.

7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.

8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus. They which have believed in God — All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God. These things are good and profitable — They are good in themselves, and calculated to promote the well-being of men.-(Adam Clarke Commentary). SL

Be careful to excel in good works — Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they [(i.e. good works)] are not the ground-[(or, foundation)] of our reconciliation with God, yet they are amiable and honourable to the Christian profession.-(Wesley's Explanatory). SL

Simon

the

Sorcerer

As you read the following verses,

pay close attention to the following key words:

believed, baptized.

(read: Acts 8:9-24 to understand the entire context)

Acts 8: 9-10 & 13 & 18-23

Scrivener's Textus Receptus 1894
9 Ἀνὴρ δέ τις ὀνόματι Σίμων προϋπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστῶν τὸ ἔθνος τῆς Σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν· 10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου, λέγοντες, Οὗτός ἐστιν ἡ δύναμις τοῦ Θεοῦ ἡ μεγάλη.

Acts 8:9-10

9 "But there was a certain man called Simon-Σίμων (Simon)-Simon (`Magus'), the Samaritan sorcerer), which before time in the same city used sorcery-μαγεύων (mageuon)-to use magic, to be a magician, to practise magical arts), and bewitched-ἐξιστῶν (existon)-to throw out of position, displace, (i.e. to amaze, to astonish, throw into wonderment)) the people of Samaria, giving out-λέγων (legon)-to lay out, say, (i.e. to asseverate, affirm, aver)) that himself was some great one-μέγαν (megan)-a certain great one). 10 To whom they all gave heed-προσεῖχον (proseichon)-give heed to, (i.e. pay attention to, adhere to)) from the least-μικροῦ (mikrou)-little, small, (figuratively: dignity):—least, less, little, small)) to the greatest, saying, This man is the great-μεγάλη (megale)-great) power-δύναμις (dunamis)-ability, power, strength) of God."

Verse 13

Scrivener's Textus Receptus 1894
13 ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσε, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ· θεωρῶν τε δυνάμεις καὶ σημεῖα γινόμενα, ἐξίστατο.

Acts 8:13

13 “Then Simon himself *believed-ἐπίστευσε (episteuse)-to adhere to, trust, rely on) also: and when he was baptized-βαπτισθεὶς (baptistheis)-to baptize)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge)), he continued-ἦν προσκαρτερῶν (en proskarteron)-to persevere toward (anything), (i.e. continue steadfastly)) with Philip, and wondered-ἐξίστατο (existato)-to put out, startle, perplex, (i.e. to be amazed, astounded)), beholding-θεωρῶν (theoron)-to view, (i.e. to be a spectator, look at, behold)) *the miracles-δυνάμεις (dunameis)-act of power, (i.e. strength, power, ability)) and signs-σημεῖα (semeia)-a sign, mark, signal, wonder) which were done-γινομένα (ginomena)-to become)."

*example of Greek word: ἐπίστευσε (episteuse)-believed click: John 4:50
*example of Greek word: δυνάμεις (dunameis)-the miracles click: Acts 19:11

believed-ἐπίστευσε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: Then Simon himself ["BELIEVES"] also: and
when he was baptized-βαπτισθεὶς: Verb, Aorist, Passive, Participle, Nominative, Singular, Masculine: ["BEING-DIPizED"//"being-baptized"], he
continued-προσκαρτερῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["perseverING"//"continuING"] with Philip, and
wondered-ἐξίστατο: Verb, Imperfect, Middle, Indicative, 3rd Person, Singular: ["is-OUT-STOOD"//"he-is-amazed"],
beholding-θεωρῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["beholdING"] the miracles and signs
which were done-γινομένα: Verb, Present, Middle or Passive Deponent, Participle, Accusative, Plural, Feminine: ["BECOMING"//"occurring"].

***There is absolutely nothing in this passage to suggest that Simon's "believing" was any different from that of others who became Christians, or that his "baptism" came about from impure motives. On the contrary, we have already seen that his conduct was utterly unlike that of Elymas (Acts 13:8), thus making it clear that he proved his sincerity by accepting Philip's preaching, an act that repudiated his sorceries, destroyed his long sustained influence over the city, and identified him absolutely with forces clearly opposed to all he had been and done in the past. This was no small thing that Simon did. The thesis that Simon merely joined a movement with a design of procuring the powers manifested by Philip is refuted by the fact that such an intention would have been defeated by what he did. Those who allege such a proposition make a fool out of Simon; and, whatever he was, he was no fool. On this basis, therefore, we reject such notions as the following: [(a)] (Simon) believed in the genuineness of Philip's miracles, but did not believe in God with a spiritual and saving faith.[22] [(b)] Simon himself also believed, but it was not a sincere belief in Jesus Christ.[23] [(c)] It would be true to say that he had the "fides informis,"-[(unformed faith)] faith not preceded by repentance and not perfected by love [24]. Such views, of course, are merely human opinion. It should be remembered that this narrative was written, not from the standpoint of Philip, but from that of Luke; and it is simply incredible that if Simon's faith and baptism had not been fully sufficient, Luke would have said so here. Luke was inspired; and, when it is considered that inspiration says that Simon "believed and was baptized," there is no way to set aside his conversion as inadequate or hypocritical. Inspiration also says that "He that believeth and is baptized shall be saved" (Mark 16:16); and the statement here proves that Simon was truly saved. The theological device of postulating different kinds of faith, such as true faith, and "fides informis,"-[("unformed faith")] etc., has no scriptural basis. As DeWelt said: There is as much reason to discount the conversion of the rest of the Samaritans as that of Simon, for their acceptance is described in the same words as that of Simon. Indeed, Simon is said to have "continued with Philip."[25]-(Coffman Commentaries). SL

***". . .Simon himself became a convert, was baptized, and attached himself to Philip, wondering at his signs and great acts of power."-(Arthur Peake's Commentary). SL

***And Simon believed — That is, was convinced of the truth.-(Wesley's Explanatory Notes). SL

***Then Simon himself believed also. There has been much needless discussion whether Simon was sincere. It would never have been doubted had we not been told that later he fell into sin. It is best to take the Scripture in its manifest sense. He became a believer like the rest. He was baptized like the rest; then, like many others, at a later period, under temptation, he fell into sin.-(People's New Testament). SL

***“And Simon himself also believed, and having been baptized, was accompanying Philip.” If uninspired man had said that “Simon believed,” I would doubt his conversion; but since the infallible Holy Ghost, the Author of l true and saving faith, here certifies that “Simon believed,” we dare not gainsay.-(William Godbey's Commentary). SL

***Even Simon believed. I see no reason to conclude that Simon’s faith was spurious, though many students of this passage have concluded that he was an unbeliever. [Note: E.g., ibid., 4:544, 545; Toussaint, "Acts," p. 373; Wiersbe, 1:435-36; and Witherington, pp. 288-89.] The text says that he believed just as the others Luke mentioned (Acts 8:12), and there is no reason to doubt the reality of their faith.-(Expository Notes of Dr. Thomas). SL

***If it wasn't for the doctrine of once-saved, always-saved, probably very few would even question Simon's sincerity. For Simon is a monkey-wrench in that doctrine, i.e. a Christian who was in danger of losing his salvation ( Act_8:20-23 ). Hence most Calvinists argue that Simon was never really saved in the first place, i.e. his faith was insincere. In response: (a) McGarvey reminds us, 'it should be observed that the words, "Simon also himself believed", are written not from Philip's point of view, but from Luke's. Philip might have been deceived by pretended faith; but Luke, writing LONG AFTER THE TRANSACTION, and with all the knowledge of Simon's later career...says he believed..' (p. 141) (b) I have always been amazed at the glaring contradiction that Calvinists overlooked when they make the above argument. On one hand they insist that a person is saved at the moment of faith. Yet, in Simon's case, Simon not only believed, he was baptized, and continued with Philip--and yet they argue, 'but he was never really saved in the first place.' Now are you saved at the moment of faith or not? (c) Reese notes, 'Luke plainly shows by the use of "even" (8:13)..that there was no difference between the faith of Simon and the faith of the other Christians in Samaria-[(Acts 8:12)]..Not only did he have the kind of faith that motivated him to action and obedience, but he continued in the fellowship of Philip, the preacher.' (p. 322) (d) And may we add. That Simon had more faith than modern Calvinists, for he accepted what the Lord had taught concerning baptism ( Mar 16:16 )!-(Mark Dunagan). SL

Verses 18-23

Scrivener's Textus Receptus 1894
18 θεασάμενος δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ Ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, 19 λέγων, Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας, λαμβάνῃ Πνεῦμα Ἅγιον. 20 Πέτρος δὲ εἶπε πρὸς αὐτόν, Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 21 οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ. ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἐνώπιον τοῦ Θεοῦ. 22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ, εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. 23 εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπε, Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν Κύριον, ὅπως μηδὲν ἐπέλθῃ ἐπ’ ἐμὲ ὧν

Acts 8:18-24

18 “And-δὲ (de)-and, but, moreover) when Simon-Σίμων (Simon)-Simon (`Magus')) saw-θεασάμενος (theasamenos)-to view, behold attentively, look upon) that-ὅτι (hoti)-that) through-διὰ (dia)-through, by means of) laying on-ἐπιθέσεως (epitheseos)-a laying on, imposition) of the-τῶν (ton)-of the) Apostles-ἀποστόλων (apostolon)-one sent forth, messenger) hands-χειρῶν (cheiron)-hand (and arm)), the-τὸ (to)-the) holy Ghost-Ἅγιον Πνεῦμα (Hgion Pneuma)-holy spirit) *was given-δίδοται (didotai)-to give), *he offered-προσήνεγκεν (prosenegken)-to bear toward, to bring to, to offer) them-αὐτοῖς (autois)-to them) money-χρήματα (chremata)-a thing, possession, money, (something useful or needed, i.e. wealth, price:—money, riches)), 19 Saying, Give me also this *power-ἐξουσίαν (exousian)-privilege, authority), that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But-δὲ (de)-but, yet) Peter-Πέτρος (Petros)-a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter) said-εἶπε (eipe)-to speak, say, tell) unto-πρὸς (pros)-toward) him-αὐτόν (auton)-him), Thy-σου (sou)-of thee, thy, thine) money-ἀργύριόν (argurion)-silver, money) *perish-εἴη εἰς ἀπώλειαν (eie eis apoleian)-to be for or destruction, (i.e. a perishing, ruin, destruction)) with-σὺν (sun)-with, along with) thee-σοὶ (soi)-to you), because-ὅτι (hoti)-that, seeing that) thou hast thought-ἐνόμισας (enomisas)-to account, reckon in law, (i.e. to deem, think, suppose)) that the-τὴν (ten)-the) gift-δωρεὰν (dorean)-a free gift, present) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father; the supreme Divinity)) may be purchased-κτᾶσθαι (ktasthai)-to acquire, possess) with-διὰ (dia)-through, by means of) money-χρημάτων (chrematon)-a thing, possession, money, (something useful or needed, i.e. wealth, price:—money, riches). 21 Thou-σοι (soi)-to thee) hast-ἔστι (esti)-'to be') neither-οὐκ (ouk)-no, not) part-μερὶς (meris)-division, part, (i.e. an assigned part, a portion, share)) nor-οὐδὲ (oude)-not even) *lot-κλῆρος (kleros)-a lot, (by implication: a portion, share)) in-ἐν (en)-in) this-τούτῳ (touto)-to this) matter-λόγῳ (logas)-word, thing, matter), for thy-σου (sou)-thee, thy) heart-καρδία (kardi)-the heart, (figuratively: the thoughts or feelings (mind)) is-ἔστιν (estin)-to be) not-οὐκ (ouk)-no, not) right-εὐθεῖα (eutheia)-straight:—lit. (figuratively: of moral integrity:—upright, right, correct)) in the sight-ἐνώπιον (enopion)-in the sight of, in the presence of, (i.e. before one)) of-τοῦ (tou)-of, of the) God-Θεοῦ (Theou)-God, (i.e. God the Father)). 22 Repent-μετανόησον (metanoeson)-to change one's mind, (i.e. to repent, to have another mind)) therefore-οὖν (oun)-then) of-ἀπὸ (apo)-off, (i.e. away from) this-ταύτης (tautes)-this) thy-σου (sou)-of you) *wickedness-κακίας (kakias)-evil, malice, ill-will), and-καὶ (kai)-and, also) pray-δεήθητι (deetheti)-pray(to), beseech, make request) God-Θεοῦ (Theou)-God, (i.e. God the Father)), if-εἰ (ei)-if) perhaps-ἄρα (ara)-indeed:—(through the idea of drawing a conclusion:— whether (perhaps)) the-ἡ (he)-the) thought-ἐπίνοια (epinoia)-thought, purpose, devise) of thine-σου (sou)-thine, thine own) heart-καρδίας (kardias)-the heart, (figuratively: of the will and character)) may be forgiven-ἀφεθήσεταί (aphethesetai)-to send or let off or away, to forgive one) thee-σοι (soi)-thee, thou, (i.e. to you)). 23 For-γὰρ (gar)-for) I perceive-ὁρῶ (horo)-to see, (i.e. (by implication) to discern clearly)) that thou-σε (de)-thou, thee) art-ὄντα (onta)-being) in-εἰς (eis)-into) *the gall-χολὴν (cholen)-gall, bile, anything bitter) *of bitterness-πικρίας (pikrias)-sharpness, bitterness), and-καὶ (kai)-and, also) in the bond-σύνδεσμον (sundesmon)-joint bond, (i.e. bond, fetter, bundle) of iniquity-ἀδικίας (adikias)-unrighteousness, wrong, unjust, (morally: wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong)). 24 Then-δὲ (de)-but, yet) answered-ἀποκριθεὶς (apokritheis)-to answer, (i.e. (by implication) to respond)) Simon-Σίμων (Simon)-simon), and said-εἶπε (eipe)-to speak, say, tell), Pray-Δεήθητε (deethete)-pray(to), beseech, make request) ye-ὑμεῖς (humeis)-you, ye) to-πρὸς (pros)-toward, to) the-τὸν (ton)-the) Lord-Κύριον (Kurion)-Lord, Master, ((supremacy); supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) *for-ὑπὲρ (huper)-in behalf of, for the sake of) me-ἐμοῦ (emou)-me), that none of these things which ye have spoken, come-ἐπέλθῃ (epelthe)-to come upon) upon me.

*example of Greek word: δίδοται (didotai)-was given click: 1 Corinthians 12:8 (is given)
*example of Greek word: δυνάμεις (dunameis)-he offered click: Hebrews 11:4
*example of Greek word: ἐξουσίαν (exousian)-power click: Matthew 9:6
*example of Greek word: ἀπώλειαν-perish click: Matthew 7:13 (destruction) // 1 Timothy 6:9 (perdition)
*example of Greek word: κακίας (kakias)-wickedness click: 1 Peter 2:16 (maliciousness)
*example of Greek word: κλῆρος (kleros)-lot click: Acts 1:26
*example of G5521: (χολὴν-the gall) click: Matthew 27:34 (χολῆς-gall)
*example of Greek word: πικρίας (pikrias)-of bitterness click: Hebrews 12:15
*example of Greek word: ὑπὲρ (huper)-for click: Luke 6:28

verses 21-24

hast-ἔστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: Thou ["there-is"] neither part nor lot in this matter, for thy heart
is-ἔστιν: Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] not right in the sight of God.
Repent-μετανόησον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["repent-you!"] therefore of this thy wickedness, and
pray-δεήθητι: Verb, Aorist, Passive-Deponent, Imperative, 2nd Person, Singular: ["beseech-you!"] God,
if-εἰ: CONDitional: ["IF"] perhaps the thought of thine heart
may be forgiven-ἀφεθήσεταί: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["shall-be-being-forgiven"] thee. For
I perceive-ὁρῶ: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-SEEING"] that thou
art-ὄντα: Verb, Present, (No voice stated), Participle, Accusative, Singular, Masculine: ["BEING"]
in-εἰς: PREPosition: ["INTO"] the gall of bitterness, and in the bond of iniquity. Then
answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle, Nominative, Singular, Masculine: ["answerING"] Simon,
and said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["said"],
Pray-Δεήθητε: Verb, Aorist, Passive-Deponent, Imperative, 2nd Person, Plural: ["be-ye-beseeching!"] ye to the Lord
for-ὑπὲρ: PREPosition: ["for-the-sake-of"] me, that none of these things which
ye have spoken-εἰρήκατε: Verb, Perfect, Active, Indicative, 2nd Person, Plural, Attic: ["YE-HAVE-declarED"],
come-ἐπέλθῃ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-ON-COMING"//"may-becoming-on"] upon me.

And-δὲ (de)-and, but, moreover) when Simon-Σίμων (Simon)-Simon (`Magus')) saw-θεασάμενος (theasamenos)-to view, behold attentively, look upon) that-ὅτι (hoti)-that) through-διὰ (dia)-through, by means of) laying on-ἐπιθέσεως (epitheseos)-a laying on, imposition) of the-τῶν (ton)-of the) Apostles-ἀποστόλων (apostolon)-one sent forth, messenger) hands-χειρῶν (cheiron)-hand (and arm)), the-τὸ (to)-the) holy Ghost-Ἅγιον Πνεῦμα (Hgion Pneuma)-holy spirit) was given-δίδοται (didotai)-to give), he offered-προσήνεγκεν (prosenegken)-to bear toward, to bring to, to offer) them-αὐτοῖς (autois)-to them) money-χρήματα (chremata)-a thing, possession, money, (something useful or needed, i.e. wealth, price:—money, riches)),:

Regarding Simon's sinful proposal here, Harrison said that "It appears that Simon was really converted, but that the habits of the old life had not been broken."[32] And when he saw ... The time indicated by this clause was not prior to or concurrent with Simon's conversion, but afterward [(i.e. at some time after he believed and was baptized)]. The supposition that Simon became a Christian hypocritically with the intent of adding to his own powers such abilities as Philip had demonstrated is refuted by this text. It was at some indefinite, and perhaps even considerable, time after his conversion that Simon was tempted and fell into the sin mentioned here.-(Coffman Commentary). SL

'HE OFFERED THEM MONEY'-'Trafficking in things sacred like ecclesiastical preferments-[(def. promotion or appointment to a position or office)] in England is called "Simony" because of this offer of Simon.' (Robertson p. 107). Points to Note: 1. An example which definitely reveals that new converts can still be under misconceptions after they have been baptized. Hence instruction aimed at new converts is essential ( Mat_28:20 ; Act_2:42 ).-(Mark Dunagan Commentary). SL

But-δὲ (de)-but, yet) Peter-Πέτρος (Petros)-a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter) said-εἶπε (eipe)-to speak, say, tell) unto-πρὸς (pros)-toward) him-αὐτόν (auton)-him), Thy-σου (sou)-of thee, thy, thine) money-ἀργύριόν (argurion)-silver, money) perish-εἴη εἰς ἀπώλειαν (eie eis apoleian)-to be for or destruction, (i.e. a perishing, ruin, destruction)) with-σὺν (sun)-with, along with) thee-σοὶ (soi)-to you), because-ὅτι (hoti)-that, seeing that) thou hast thought-ἐνόμισας (enomisas)-to account, reckon in law, (i.e. to deem, think, suppose)) that the-τὴν (ten)-the) gift-δωρεὰν (dorean)-a free gift, present) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father; the supreme Divinity)) may be purchased-κτᾶσθαι (ktasthai)-to acquire, possess) with-διὰ (dia)-through, by means of) money-χρημάτων (chrematon)-a thing, possession, money, (something useful or needed, i.e. wealth, price:—money, riches).:

Thy money perish with thee.- Not an anathema, but the statement of a fact, unless he repents. Because thou hast thought.- Observe that, in Peter's rebukes, the thought is, not that he has never been converted, but that he has now committed an awful sin. It is one sin, not his sins, that stands out in every sentence.-(People's New Testament). SL

May you and your money go to hell. This is a literal translation. Johnson thinks this is not an anathema [God’s curse], but the word is APOLEIAN-[(def. destruction, perdition, waste)], which is translated “destined to hell” in 2 Thessalonians 2:3-[("perdition")]. However, Simon is not completely beyond hope, as Peter shows. For thinking that you can buy.- Simon’s conversion is not called into question but the sin he has done.-(The Bible New Study). SL

'PERISH WITH THEE'-'This rather startling statement is expressive of the horror and indignation of Peter at the base offer of Simon.' (Reese p. 326) 'Lit., be along with thee unto destruction. Destruction overtake thy money and thyself.' (Vincent p. 489). Peter isn't saying that Simon never was a Christian in the first place or that Simon is destined for eternal damnation, because Peter tells Simon to repent (8:22). Peter doesn't tell Simon to really believe this time and be baptized. 'THE GIFT OF GOD'-in this case the ability to pass on the Holy Spirit.-(Mark Dunagan). SL

Thou-σοι (soi)-to thee) hast-ἔστι (esti)-'to be') neither-οὐκ (ouk)-no, not) part-μερὶς (meris)-division, part, (i.e. an assigned part, a portion, share)) nor-οὐδὲ (oude)-not even) lot-κλῆρος (kleros)-a lot, (by implication: a portion, share)) in-ἐν (en)-in) this-τούτῳ (touto)-to this) matter-λόγῳ (logas)-word, thing, matter),:

'PART NOR LOT'-'You have no share or part' (TCNT). 'IN THIS MATTER'-Not in the matter of salvation, as previously noted. But rather in the matter under consideration, i.e. the spiritual gifts. 'FOR THY HEART IS NOT RIGHT BEFORE GOD'-Notice that God doesn't miraculously remove every wrong desire and impure motive when we become Christians.-(Mark Dunagan). SL

Thou hast neither part nor lot in this matter — Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, c.,-(Adam Clarke Commentary). SL

Thou hast neither part nor lot.- The "covetous shall not inherit the kingdom of God" (1 Corinthians 6:10; comp. Psalms 10:3; Luke 16:14; 1 Timothy 3:3). The phrase, ἐν τῷ λόγῳ τούτῳ, rendered in this matter, seems to be more fitly rendered in the margin, "in this Word," i.e. the Word of life, the Word of salvation, which we preach (see Acts 5:20; Acts 10:36; Acts 13:26).-(The Pulpit Commentaries) SL

Neither part nor lot.—A like, though not an identical [("part / lot")], combination of the two words meets us in Colossians 1:12.-[("partakers / inheritance")] On the latter, see Notes on Acts 1:17; Acts 1:25. It is, perhaps, used here in its secondary sense-[(Acts 1:25)]. Simon had no inheritance in the spiritual gifts nor in the spiritual offices of the Church. The power attached to the apostleship was not a thing for traffic-[(i.e. purchase/ sell)].-(Ellicott's Commentary). SL

thy-σου (sou)-thee, thy) heart-καρδία (kardi)-the heart, (figuratively: the thoughts or feelings (mind)) is-ἔστιν (estin)-to be) not-οὐκ (ouk)-no, not) right-εὐθεῖα (eutheia)-straight:—lit. (figuratively: of moral integrity:—upright, right, correct)) in the sight-ἐνώπιον (enopion)-in the sight of, in the presence of, (i.e. before one)) of-τοῦ (tou)-of, of the) God-Θεοῦ (Theou)-God, (i.e. God the Father)):

Thy heart is not right ... The difference between what Peter said in this passage and what men affirm he meant is astounding. Benson, for example, interpreted Peter's meaning here thus: His offering money for a spiritual gift is incontestable evidence that he was yet under the power of a worldly and carnal spirit and that he was yet a mere natural man, who received not the things of the Spirit of God.[33]. There is, of course, an ocean of difference between saying that a man's heart is not right (present tense), and the declaration that it had never been right. That is precisely the difference between what the word of God says of Simon, and what men say concerning him. Beware of believing men rather than believing the Lord.-(Coffman Commentaries). SL

'FOR THY HEART IS NOT RIGHT BEFORE GOD'-Notice that God doesn't miraculously remove every wrong desire and impure motive when we become Christians.-(Mark Dunagan). SL

What Simon proposes is out of the question; gifts of God cannot be bought or sold. The money offered for such a purpose is cursed, and he who offers it. “ No part nor lot” ( Deuteronomy 12:12; Deuteronomy 14:27, of the Levites). Simon can have no part to play in the Gospel, from the sentiment of which he is far removed, the God of which he is not willing to glorify ( Psalms 78:37).-(Arthur Peake's Commentary). SL

Repent-μετανόησον (metanoeson)-to change one's mind, (i.e. to repent, to have another mind)) therefore-οὖν (oun)-then) of-ἀπὸ (apo)-off, (i.e. away from) this-ταύτης (tautes)-this) thy-σου (sou)-of you) wickedness-κακίας (kakias)-evil, malice, ill-will),:

Repent ... and pray ... In this instance, the apostle Peter, using the keys of the kingdom of God promised him by the Saviour (Matthew 16:19), opened the way for a backslider to return to God. If Simon had not been a backslider from the faith, but had been an alien hypocrite pretending a faith and submitting to a baptism which were worthless, Peter would never have commanded him to repent and pray, these very commandments standing here as an apostolic confirmation of the fact that Simon was in possession of a covenant relationship with God through Jesus Christ, despite the fact of his sin. The door here opened for Simon's return is the same that must be entered by all Christians who, when overtaken by some sin, seek to return to the Lord. This thy wickedness ... The sin for which Simon required forgiveness was not that of impure motivation of his baptism, nor of any insufficiency of faith in his conversion, but the specific wrong of thinking to buy the gift of God with money. Therefore, the apostle did not command Simon to repent of his sins (plural), but to repent of the specific sin in evidence, "this thy wickedness." If this had not been the case, Peter's command to Simon would have been different.-(Coffman Commentaries). SL

Repent therefore of this thy wickedness — St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and

objects, was of the most heinous kind.-(Adam Clarke Commentary). SL

Repent therefore of this thy wickedness.—The stern words of condemnation are, we see, meant to heal, not to slay. Rightly understood, the call to repent in such a case as this, opens the door of hope as wide as the history of the penitent thief. Repentance, and with repentance, forgiveness, were possible, even for the charlatan adventurer who had traded on the credulous superstition of the people, and claimed something like adoration for himself and his mistress.-(Ellicott's Commentary). SL

Repent, therefore, of this. Observe that Peter does not bid him to repent of his sins, but of this one great sin.-(People's New Testament). SL

Repent, then. He does not repeat the words of Acts 2:38, because this man is not an alien from the Kingdom. His past sins have already been forgiven [(Acts 8:13)]. It is this present sin that threatens to drag him down to hell. If there is any doubt about forgiveness, it is not about God’s willingness to forgive, but about Simon’s willingness to repent.-(The Bible Study New Testament). SL

This verse confirms the conclusion that Simon backslid by yielding to that old predominant phase of inbred sin, i. e., the love of money, which had played so conspicuous a part in his former ministry. God help all the preachers to take warning over the sad fate of Simon Magus and Judas Iscariot, and myriads of others, ruined world without end by the love of money. No wonder our Savior condemns the hireling shepherd, assuring us that he can not be depended on; but that he will run away when the wolf comes. What can we expect of the hireling ministry who this day girdle the globe, with their Briarean arms reaching out after “filthy lucre” instead of souls.-(William Godbey's Commentary). SL

'REPENT THEREFORE'-The command to repent infers: (a) Simon can change, he isn't inherently depraved. Simon still has freewill. (b) His heart can once again become right with God. He can correct his motives, he can break from the past. (c) Peter did consider him to be a Christian, for Peter would of told a non-Christian to repent and be baptized (Acts 2:38). (d) Simon isn't predestined for damnation ( 2Pe_3:9 ). (e) Which brings up an interesting question for Calvinist's to chew on. Most Calvinistic writers place Simon in a condition of hopelessness. So why did Peter offer Simon any hope? According to the Bible, if a person was told to repent that automatically inferred that they could be saved ( 2Pe_3:9 ). So if Simon was one of those "predestined" for salvation, why does Peter infer that he could end up lost? But if he wasn't one of the "elect", then why did Peter offer him any hope of forgiveness? 'THY'-He was responsible for his own actions ( Act_5:4 'conceived this deed in your heart?')-(Mark Dunagan). SL

and-καὶ (kai)-and, also) pray-δεήθητι (deetheti)-pray(to), beseech, make request) God-Θεοῦ (Theou)-God, (i.e. God the Father)), if-εἰ (ei)-if) perhaps-ἄρα (ara)-indeed:—(through the idea of drawing a conclusion:— whether (perhaps)) the-ἡ (he)-the) thought-ἐπίνοια (epinoia)-thought, purpose, devise) of thine-σου (sou)-thine, thine own) heart-καρδίας (kardias)-the heart, (figuratively: of the will and character)) may be forgiven-ἀφεθήσεταί (aphethesetai)-to send or let off or away, to forgive one) thee-σοι (soi)-thee, thou, (i.e. to you)):

If perhaps the thought of thine heart may be forgiven thee. — His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.-(Adam Clarke Commentary). SL

And pray to the Lord. The erring child of God, caught with sin on his hands, has the right to pray to the Lord for forgiveness. The alien from the Kingdom must: (1) believe; (2) repent; (3) be baptized (Acts 2:37 /38 and notes). Peter shows us that the sinning Christian must (1) repent; (2) pray (see also 1 John 1:8 /9 /10). Scripture tells us nothing more of this Simon the magician..(The Bible Study New Testament). SL

'AND PRAY THE LORD'-Which would seem to include the confession of the sin to God ( 1 John 1:8 /9 /10 ). 'IF PERHAPS'-This phrase doesn't refer to some "unpardonable sin", and neither does it suggest that Peter felt that Simon's chances for salvation were very slim. "Perhaps" is exactly what you would say to an individual with freewill. It leaves the door open for repentance or rejection. But there is no "perhaps" in the doctrine of Calvinism. If Simon was one of the elect then he would be forgiven. If he wasn't predestined then all the repentance and prayer in the world could not help him. 'THE THOUGHT OF THY HEART'-His selfish desire to buy the ability to impart the Holy Spirit.-(Mark Dunagan). SL

For-γὰρ (gar)-for) I perceive-ὁρῶ (horo)-to see, (i.e. (by implication) to discern clearly)) that thou-σε (de)-thou, thee) art-ὄντα (onta)-being) in-εἰς (eis)-into) the gall-χολὴν (cholen)-gall, bile, anything bitter) of bitterness-πικρίας (pikrias)-sharpness, bitterness), and-καὶ (kai)-and, also) in the bond-σύνδεσμον (sundesmon)-joint bond, (i.e. bond, fetter, bundle) of iniquity-ἀδικίας (adikias)-unrighteousness, wrong, unjust, (morally: wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong)):

In the gall - This word denotes properly "bile," or "that bitter, yellowish-green fluid that is secreted in the liver." Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of "bitterness" of mind, etc.-(Barnes' Notes). BH

Thou art in the gall of bitterness ... bond of iniquity ... This is the sentence which many commentators abuse with reckless abandon, thus:

[(1)] Simon at this time was an unconverted sinner.[34] [(2)] He was STILL attached to the bitter "gall-root" of superstition and magic; he was STILL held fast in the bond of iniquity [35]. [(3)] He showed that he never had his heart truly humbled.[36] [(4)] He remained STILL "in the gall of bitterness and the bond of iniquity."[37]. First of all, these opinions cited above violate every known law of exegesis by their attribution of Simon's present condition (expressed in the present tense in English Revised Version) to the whole of the period of his association with the Christians. Secondly, they ignore the fact that Peter's words regarding "the gall of bitterness and bond of iniquity" are not even applicable to Simon's condition at that moment. As a glance at the English Revised Version margin will reveal, what Peter really said was that "Thou WILT BECOME a gall-root of bitterness and a bond of iniquity," thus expressing not a present condition at all, but a danger of future reprobacy. Thus, not even the present tense is in this warning of Peter; and it is absolutely unscholarly and unconscionable to make Peter's warning of a future condition that would result from Simon's sin, if unrepented of, to be the basis of the outrageous claims that Simon had never known the Lord. We might inquire, why is it that learned men have so frequently betrayed their sacred trust by thus handling deceitfully God's word? Two reasons appear as the logical explanation of this blindness, which is not necessarily the result of dishonesty or insincerity, but which, as to a certain extent is true of all men, derives from their prior acceptance of unscriptural and anti-scriptural doctrines. The warped and irresponsible handling of this passage derives from two prior misconceptions by religious scholars, as follows: (1) There is the erroneous belief that the way for an alien sinner to be saved is to "repent and pray," whereas the true way is for those who believe to "repent and be baptized." Thus the false theological notion that the plan of salvation for alien sinners is repentance and prayer leads to the erroneous conclusion here that Peter's command of Simon to repent and pray means that Simon was still an alien sinner. (2) There is the bias of Calvinism to the effect that no true Christian can apostatize from the faith. Since it is so clearly a fact that this Christian, Simon, actually did apostatize, the Calvinists are extended to prove that Simon had never been a Christian. Many who are not Calvinists, of course, have fallen into the error of accepting Calvinistic explanations of this episode. However, understandable as the reasons for perverting the word of God may be, it is nevertheless a definite perversion to read "thou wilt become" as "thou hast always been." There can be no justification for such a thing.-(Coffman Commentaries). SL

'I SEE'-Even non-miraculous insight could tell that Simon's motives weren't pure. ( Mat_15:18 'But the things that proceed out of the mouth come from the heart..'). 'GALL OF BITTERNESS'-5521. chole khol-ay'; feminine of an equivalent perhaps akin to the same as 5514 (from the greenish hue); "gall" or bile, i.e. (by analogy) poison or an anodyne (wormwood, poppy, etc.): -gall. 'BOND OF INIQUITY'-'slave of wrong-doing' (Nor); 'being chained by wickedness' (Beck); 'a man bitter with jealousy and bound with his own sin' (Phi). These words infer: (a) Peter believed that Simon could lose his salvation. (b) And this not only applies to Simon, but to all who lapse back into sin ( 2Pe_2:20 /21 /22 ). (c) It suggests that sin is progressive, and that one can't 'dabble' in sin, but that sin eventually overcomes all who don't correct the misconceptions, wrong motives, etc..in their hearts. (d) Sin doesn't offer freedom, it only offers bondage ( Joh_8:34 ). The lesson is clear, as long as we refuse to adopt God's way of thinking ( Php_4:8 ; Php_2:3 /4 /5 ), we will fail. In contrast to those today who insist that any negative admonitions or rebuke, are not manifestations of the "love" taught by Jesus. Be impressed that Peter was very stern and pointed with this new convert.-(Mark Dunagan). SL

Then-δὲ (de)-but, yet) answered-ἀποκριθεὶς (apokritheis)-to answer, (i.e. (by implication) to respond)) Simon-Σίμων (Simon)-simon), and said-εἶπε (eipe)-to speak, say, tell), Pray-Δεήθητε (deethete)-pray(to), beseech, make request) ye-ὑμεῖς (humeis)-you, ye) to-πρὸς (pros)-toward, to) the-τὸν (ton)-the) Lord-Κύριον (Kurion)-Lord, Master, ((supremacy); supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) for-ὑπὲρ (huper)-in behalf of, for the sake of) me-ἐμοῦ (emou)-me),:

Pray ye for me to the Lord, etc. .... Some read this as Simon's failure to pray himself; but this is not necessary. One who sincerely prays for forgiveness naturally desires that others also should join in his supplications. Nothing in the text denies that this is what is indicated here. We conclude the examination of this episode with the words of McGarvey: Peter does not say to him as an alarmed man of the world, "Repent and be baptized"; but as to a sinning disciple, "Repent and pray God, if perhaps the thought of thine heart shall be forgiven thee."[38].-(Coffman Commentaries). SL

'PRAY YE FOR ME TO THE LORD'-Now many writers at this point assert that this response by Simon is proof that he was being hypocritical or insincere. Stott says, 'Simon's response to Peter's rebuke was not encouraging. He showed no sign of repentance, or even of contrition. Instead of praying for forgiveness, as Peter had urged him to do..he felt so incapable of praying, so distrustful of his own prayers, that he asked Peter to pray for him instead.' (p. 151) I have to reject the above view: (a) Simon isn't rejecting the rebuke or feeling that he doesn't have to pray, rather, he is desiring the prayers of Peter and John on his behalf (along with his own praying). We would say the same thing, 'Pray for me too!' (b) Notice that he wanted salvation. (c) He definitely believed that Peter's assessment of the situation was true.-(Mark Dunagan). SL

[(There are many things that can be learned from Simon the Sorcerer. 1). Simon was indeed a convert, he heard and believed the Preaching of the Gospel. 2). He was baptized. No different than anyone that had also heard the Gospel and was water baptized in the Name of Jesus Christ. 3). He continued steadfast with the Apostle Philip. 4). He committed a grievous sin, by thinking that he could purchases the Holy Spirit/Ghost of God. 5). St. Peter tells Simon to Repent (it is interesting to note that there is forgiveness for Simon's transgression, and also, that Peter did not tell Simon to be re-baptized again, which means that baptism is only done once. In other words, if any Christian has committed a sin that they deem grievous, he or she should repent and pray, but not re-baptize.

Water Baptism is very important, many things converge at the moment of water baptism, which cannot be duplicated.

**It is unknown if Simon truly repented afterwards, or if he abandoned The Faith. However, it does appear that Simon was concern for his sin (see Acts 8:24). **

Scrivener's Textus Receptus 1894
4 ἓν σῶμα καὶ ἓν Πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 5 εἷς Κύριος, μία πίστις, ἓν βάπτισμα, 6 εἷς Θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων, καὶ ἐν πᾶσιν ὑμῖν.

Ephesians 4:4-6

4 “There is one-ἓν (hen)-one) body-σῶμα (soma)-body, (metaph. the Church:—body of Christ)), and one spirit-πνεῦμα (pneuma)-spirit, (i.e. the holy Spirit)), even as *ye are called-ἐκλήθητε (eklethete)-to be called) in-ἐν (en)-in) one *hope-ἐλπίδι (elpidi)-hope) of your *calling-κλήσεως (kleseos)-calling, a call, invitation). 5 One *Lord-Κύριος (Kurios)-Lord), one *Faith-πίστις (pistis)-faith), one *Baptism-βάπτισμα (baptisma)-baptism, (i.e. water baptism, ordinance of baptism)), 6 One God-Θεὸς (Theos)-God, (spoken of the only and true God)) and *Father-πατὴρ (pater)-father, (God is called the Father)) of all, who is above-ἐπὶ (epi)-over) all, and through all, and in-ἐν (en)-in) you all.”

*example of Greek word: ἐκλήθητε (eklethete)-ye are called click: 1 Corinthians 1:9
*example of Greek word: ἐλπίδι (elpidi)-hope click: Romans 8:24
*example of Greek word: κλήσεως (kleseos)-calling click: 2 Thessalonians 1:11
*example of Greek word: κύριος (kurios)-Lord click: 1 Corinthians 8:6
*example of Greek word: πίστις (pistis)-Faith click: 1 Corinthians 2:5
*example of Greek word: βάπτισμα (baptisma)-Baptism click: Mark 11:30
*example of Greek word: πατὴρ (pater)-Father click: Matthew 5:48

ye are called-ἐκλήθητε: Verb, Aorist, Passive, Indicative, 2nd Person, Plural: ["YE-WERE-CALLED"]

***It is often asked why no reference was made here to the other great sacrament of the gospel (the Lord's Supper).[13] Foulkes pointed out the explanation by Westcott, which is doubtless correct. He said, "The apostle is speaking of the initial conditions of the Christian life, whereas the Holy Communion belongs to the support and development of the Christian life."[14] For the same reason, Christ had no need to mention the Lord's Supper in Mark 16:16, "He that believeth and is baptized shall be saved." The fact that hinders many from seeing this is that they have failed properly to discern that baptism is one of the divinely imposed preconditions of salvation. One baptism ... The reason why many commentators make this mean Holy Spirit baptism, the earnest of the Spirit, the Pentecostal outpouring, etc., is cited above. The obvious meaning of the passage is Christian baptism; that is, the baptism which is the initiatory rite of admittance into the Christian religion. As Bruce said, "If 'one baptism' here had meant Spirit-baptism to the exclusion of water baptism, it would have been associated with `one Spirit,' and not with `one Lord'."[15]-(Coffman Commentaries). SL

***One Lord, one faith, one baptism,- One outward baptism.-(Wesley's Explanatory Notes).

***One Spirit”: One Holy Spirit ( 1Co_12:4 ; 1Co_8:1-13 ; 1Co_9:1-27 ; 1Co_10:1-33 ; 1Co_11:1-34 ). "One Spirit" demands one consistent revelation of truth (3:3-5). Hence the Bible does not teach contradictory doctrines, for all truth was revealed through "one Spirit" ( Joh_16:13 ). There is only one body because the one Spirit directs sinners to only one plan of salvation and one place of salvation ( 1Co_12:13 ). Denominationalism cannot be linked to God, because nowhere does the Spirit ever direct anyone to become a member of some human denomination.“One baptism”: “ Indicates unity of obedience and means of entrance into Christ” (Caldwell p. 168). Obviously baptism is essential, because why would Paul say, “one (important) body, one (important) Spirit, one (important) hope, one (important) Lord and one unimportant and unnecessary baptism? Since the word "baptism" means "immersion" (check out any lexicon), the only acceptable "baptism" is by immersion ( Rom_6:3 /4 /5 ). The only "baptism" that we find commanded of all men, is baptism in water ( Act_8:36 /37 /38 ; Act_10:47 /48 ) The only baptism that is essential for salvation is baptism in water ( 1Pe_3:21 ). Therefore, the baptism under consideration here is not Holy Spirit baptism. We must always remember that the baptism of the Holy Spirit was a promise ( Act_1:5-8 ), which never applied to all Christians. “The ‘one baptism’ cannot be a baptism in the Spirit. Nowhere in the New Testament is anyone ever commanded to be baptized in the Spirit. (How could a person obey such a command?) Furthermore, even after Cornelius had received the miraculous outpouring of the Spirit, Peter commanded him to be baptized in water ( Act_10:44-48 )” (Boles p. 270).-(Mark Dunagan). SL

***There is one body. The Unity commanded has a basis in seven unities which existed in the church, and should exist in all ages. There was then only one body, the church, the body of Christ; not a Gentile body and a Jewish body. Modern denominations were unknown. Compare Rom 12:5; 1Co 12:12-13; Eph 2:16.-(People's New Testament). SL

***"One baptism." That is, we were all baptized unto Jesus Christ. We weren't baptized unto Paul, or Apollos, or Peter. We really weren't baptized a Baptist, or a Christian church, or a Methodist, or Catholic. We should have been baptized into Jesus Christ, not into a church. Because a church cannot save you. There is only one baptism, and that is the baptism into Jesus Christ. If you were baptized into a church, then I would encourage you to just be baptized into Jesus Christ. "One baptism, one faith, one Lord, one God and Father."-(Chuck Smith Bible Commentary). SL

The one baptism may be the baptism that unites all believers in the body of Christ. This is Spirit baptism, which water baptism symbolizes. Both kinds of baptism were probably in Paul’s mind. [Note: Morris, p. 119.] However baptism falls in the second triad of elements that relate to Christ-[(i.e. One Lord, one Faith, one Baptism)] rather than to the first that relate to the Spirit in this verse-[(i.e. One body, one spirit)]. Therefore it probably refers to water rather than to Spirit baptism. Another possibility is that it refers metaphorically to the believer’s baptism into Christ’s death. In this case the "one baptism" would refer to the internal reality of having been baptized into (identified with) the "one Lord" by means of the "one faith." [Note: Hoehner, Ephesians, p. 518.]-(Expository Notes of Dr. Thomas). SL

Scrivener's Textus Receptus 1894
16 καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα τοῦ Κυρίου.

Acts 22:16

16 "And now, why tarriest thou-μέλλεις (melleis)-to be about to, (i.e. to delay)? Arise-ἀναστὰς (anastas)-to make to stand up, (i.e. rise up), and be baptized-βάπτισαι (baptisai)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge), and *wash away-ἀπόλουσαι (apolousai)-to wash off or away) thy *sins-ἁμαρτίας (hamartias)-sin, error, offence), *calling on-ἐπικαλεσάμενος (epikaleosamenos)-to call upon, (i.e. call (on, upon) the name of the Lord."

*example of G628: (ἀπόλουσαι-wash away) click: 1 Corinthians 6:11 (ἀπελούσασθε-ye are washed)
*example of Greek word: ἁμαρτίας (hamartias)-sins click: Matthew 9:6
*example of Greek word: ἐπικαλεσάμενος-calling on click: Romans 10:13 (call upon)

tarriest thou-μέλλεις: Verb, Present, Active, Indicative, 2nd Person, Singular: And now, why ["YOU-ARE-beING-ABOUT"//"you-are-defering"]?
Arise-ἀναστὰς: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["rising"//"UP-STANDing"],
and be baptized-βάπτισαι: Verb, Aorist, Middle, Imperative, 2nd Person, Singular: ["be-DIPizED"//"be-you-baptized!"], and
wash away-ἀπόλουσαι: Verb, Aorist, Middle, Imperative, 2nd Person, Singular: ["be-you-bathed-off!"] thy sins,
calling on-ἐπικαλεσάμενος: Verb, Aorist, Middle, Participle, Nominative, Singular, Masculine: ["ON-CALLing"] the name of the Lord.

***Efforts of men to spoil this text with the insinuation that it means, "Be baptized in token of the washing away of thy sins,"[14] are frustrated by the clear and certain meaning of it. The incomparable Hackett said: This clause states the results of baptism in language derived from the nature of the ordinance and has the meaning of "Submit to the rite in order to be forgiven"[15]. Arise and be baptized ... Vine's Greek Dictionary, as well as many commentators, has given the meaning of this as "Get yourself baptized and your sins washed away."[16] "We have here a noble testimony to the value which was assigned to holy baptism by the pure apostolic church"[17]. The present-day conceit that baptism has nothing to do with the forgiveness of sins, that it is merely a token, the so-called outward sign of an inward grace, etc - all such notions are to be rejected in the clear light of the word of God. The above verse could never have been written by the Holy Spirit if any such downgrading of the ordinance of baptism was valid. As Plumptre put it: These words (Acts 22:22) show that for the apostle, baptism was no formal or ceremonial act (only), but was joined with repentance and faith, being presupposed, and brought with it the assurance of a real forgiveness [18]. Nothing is more clearly taught in the New Testament than the fact of baptism being "unto the remission of sins," and that it is not to be despised as in any manner unessential, optional, or discretionary for those who truly wish to be saved. As Hervey noted, exactly the same sentiment is contained in 1 Corinthians 6:11; Titus 3:5, and Ephesians 5:26. -(Coffman Commentaries). SL

***Arise, and be baptized.- Dean Howson ("Acts", p. 501) says that the verb "baptize" in the Greek is in the middle voice, and that a more accurate rendering would be, "Have thyself baptized". Wash away thy sins.- This language shows that Ananias thought that the penitent sinner [Saul (Paul)] was to be baptized for the remission of sins (Acts 2:38), and that Paul held the same view. Compare Titus 3:5. Hackett says: "This clause states the result of baptism in language derived from the nature of the ordinance. It answers to "eis aphesin hamartion" [("for the remission of sins")] (Acts 2:38), i.e., submit to the rite in order to be forgiven. . . . There can be no question of the mode of baptism in this case, for if it be held that "be baptized" is uncertain in its meaning, "wash away" is a definition that removes the doubt.' As the final act of conversion, baptism symbolically, is said to wash away sins.-(B. W. Johnson’s Bible Commentary). SL

***Wash away thy sins; as washing [(such as a garment)] causeth the spots to disappear, and to be as if they had not been, Isaiah 1:18; so does pardoning mercy, or remission of sins, which accompanieth baptism, as in the due receiver, Matthew 3:11 1 Peter 3:21,/22. Where true faith is, together with the profession of it by baptism, there is salvation promised, Mark 16:16. In the mean while it is not the water, (for that only signifies), but it is the blood of Christ, which is thereby signified, that cleanseth us from our sins, as 1 John 1:7. Yet sacraments are not empty and deceitful signs; but God accompanieth his own ordinances with his power from on high, and makes them effectual for those great things for which he instituted and appointed them. Calling on the name of the Lord;- Christ, to whom by baptism he was to be dedicated.-(Matthew Poole). BH

***let thyself be baptized and (thereby) wash away thy sins. Here, too, baptism is that by means of which the forgiveness of the sins committed in the pre-Christian life takes place.[136]-(Meyer's New Testament). BH

***Arise, and be baptized, and wash away thy sins.—Here, again, we have words which are not in the narrative of Acts 9. They show that for the Apostle that baptism was no formal or ceremonial act, but was joined with repentance, and, faith being presupposed, brought with it the assurance of a real forgiveness.-(Ellicott's Commentary). BH

***Be baptized, and wash away thy sins- Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:38; 1 Peter 3:21. (Joseph Benson's Commentary). SL

And have your sins washed away.- Paul had both believed and repented, yet he still had his sins to wash away.-(The Bible New Testament). SL

The term arise infers that Paul had to get up to be baptized, that the water could not he simply brought to him (as in sprinkling or pouring), but rather that he had to go to the water. Thus, baptism is an immersion in water. The words wash away also confirms that this is water baptism. Even though Paul was very devout and very sincere in his convictions, Paul still had sins. Being a devout Jew did not save Paul and did not remove any of his sins. Even after seeing the Lord and believing in Him, Paul still has sins. Clearly, one is not forgiven until one is baptized ( Mar_16:16 ; Act_2:38 ).-(Mark Dunagan). SL

(2 Timothy 3:16-17)

16 "All Scripture is given by inspiration of God-θεόπνευστος (theopneustos)-God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect-ἄρτιος (artios)-fitted, perfected, fully ready, (by implication) complete:—perfect)), thoroughly furnished-ἐξηρτισμένος (exertismenos)-to fit out, (i.e. to furnish perfectly, equip completely)) unto all good works-ἔργον (ergon)-work, deed, doing, labour, (by implication: an act))."

** please contact me (ourforgiveness@mail.com) if you believe I need to omit or add information to this page.

Water Baptism

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