Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Acts: Chapter 2]
about and do it now. You _crucified_ this Jesus. Now _crown_ him
in your hearts as Lord and Christ. This first. {And be baptized
every one of you} (\kai baptisth•t• hekastos h–m•n\). Rather,
"And let each one of you be baptized." Change of number from
plural to singular and of person from second to third. This
change marks a break in the thought here that the English
translation does not preserve. The first thing to do is make a
radical and complete change of heart and life. Then let each one
be baptized after this change has taken place, and the act of
baptism be performed "in the name of Jesus Christ" (\en t•i
onomati I•sou Christou\). In accordance with the command of Jesus
in Mt 28:19 (\eis to onoma\). No distinction is to be insisted
on between \eis to onoma\ and \en t•i onomati\ with \baptiz•\
since \eis\ and \en\ are really the same word in origin. In Ac
10:48 \en t•i onomati I•sou Christou\ occurs, but \eis\ to
\onoma\ in 8:16; 19:5. The use of \onoma\ means in the name or
with the authority of one as \eis onoma proph•tou\ (Mt 10:41)
as a prophet, in the name of a prophet. In the Acts the full name
of the Trinity does not occur in baptism as in Mt 28:19, but
this does not show that it was not used. The name of Jesus Christ
is the distinctive one in Christian baptism and really involves
the Father and the Spirit. See on ¯Mt 28:19 for discussion of
this point. "Luke does not give the form of words used in baptism
by the Apostles, but merely states the fact that they baptized
those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto
the remission of your sins} (\eis aphesin t•n hamarti•n h–m•n\).
This phrase is the subject of endless controversy as men look at
it from the standpoint of sacramental or of evangelical theology.
In themselves the words can express aim or purpose for that use
of \eis\ does exist as in 1Co 2:7 \eis doxan h•m•n\ (for our
glory). But then another usage exists which is just as good Greek
as the use of \eis\ for aim or purpose. It is seen in Mt 10:41
in three examples \eis onoma proph•tou, dikaiou, math•tou\ where
it cannot be purpose or aim, but rather the basis or ground, on
the basis of the name of prophet, righteous man, disciple,
because one is, etc. It is seen again in Mt 12:41 about the
preaching of Jonah (\eis to k•rugma I•na\). They repented because
of (or at) the preaching of Jonah. The illustrations of both
usages are numerous in the N.T. and the _Koin•_ generally
(Robertson, _Grammar_, p. 592). One will decide the use here
according as he believes that baptism is essential to the
remission of sins or not. My view is decidedly against the idea
that Peter, Paul, or any one in the New Testament taught baptism
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC2.RWP.html (13 of 17) [28/08/2004 09:06:06 a.m.]