"It is not for you to know the times or the dates..." (Acts 1:7)

Acts 1:7 NIV

He said to them: "It is not for you to know the times or dates the Father has set by his own authority.

Kenneth O. Gangel has noted that the answer Christ is giving here has not been “heeded very well for almost two thousand years:”1 Despite the warning of Christ some have persisted in trying, at a feverish rate, to discern the Second Coming of Christ to set up a millennial kingdom. Besides this, and realizing there is a kingdom of Heaven, then it is hard to imagine a notion of “kingdom” pertaining to a particular location or within a fixed boundary.

In 1st Century times, no doubt, “kingdom” referred to something akin to a Roman imperial system. One where its boundaries fixed, for the time, and protected to establish peace, e.g. Pax Romana. Christ’s very threat to this notion was what ultimately caused Roman intervention and eventual crucifixion of the Messiah.

The Disciple have more reason to be concerned since the Old Testament Scriptures associates the coming of the Spirit with the coming of a kingdom (See Isaiah 32;15-20; Ezekiel 39:28-29; Joel 2:28:31). This belief system is what prompted them, along with their desire to be a part of the kingdom themselves.

Christ’s reply to the disciples was different than the reply to the mother of Zebedee’s sons. In vss. 7-9 we find His reply:

Acts 1:7-9 NIV, “He said to them: "It is not for you to know the times or dates the Father has set by his own authority. (8) But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." (9) After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.

Jesus instructs them that they do not need to know the specifics times or dates because the Father has set them in His sovereignty. The Holy Spirit, or helper, will come upon them and they will be witnesses “to the ends of the earth”. The kingdom of God then is not a geographical location, as much as Eden is a place pinpointed in Iraqi topography. The Kingdom is the authoritative power and empowering by Immanuel—God with us.

Assembly of God and the Holy Spirit

In his Systematic Theology, Stanley M. Horton editor, suggests some Pentecostals “are contending for an experience that is in some sense distinct from regeneration and also accompanied by the initial physical evidence of speaking in tongues.” The Statement of Fundamental Truths by the Assembly of God says the experience of the baptism in the Holy Spirit "is distinct from and subsequent to the experience of the new birth," they claim that the proof of this is provided in the Book of Acts.

Upon reviewing the Acts accounts it seems the distinction is lacking. It seems to be elusive at best for such a pivotal principle in soteriology. The text of Scripture does say that without the Holy Spirit we are none of His.

In Acts 1:8 we see that the "Holy Ghost is come upon you," (AV) in Acts 2:4 filled with the Holy Ghost,” in Acts 2:17 "pour out … Spirit," in Acts 2:33 "received the promise of the Holy Ghost," and in Acts 2:38 the "gift of the Holy Ghost." All of these phrases and occurrences refer to the same event, and same experience that was accompanied by speaking in tongues. Luke never records that “they were baptized with the Spirit”. This is the faux pas of those who hold to a distinction of infillings. The Scriptures more often than not suggest that they received the promised Holy Spirit (See 1:4-5; 1:8; 11:15-16; 2:4; 2:16-17; 2:33; 2:38-39).

In Acts 8:15 they "receive the Holy Ghost," and in verse 16 it indeed has "fallen upon … them," and this same experience, in verse 20, is a "gift of God." Notice that all of these refer to the same event. In Acts 10:44 the "Holy Ghost fell on," Cornelius and his household. In the same chapter, verse 45, it was identified thusly "poured out the gift of the Holy Ghost,". Yet two verses later, in verse 47, it says that they "received the Holy Ghost." These all refer to the same event within the context of each chapter. Interestingly enough, when Peter began explain what had happened, he said that Cornelius was "baptized with the Holy Spirit" (Acts 11:16).

From the account of Luke, in the Book of Acts, we do not see a separating distinction between two types of receiving the Spirit--at least in how it is described with such interchangeability. Man must be born again and he must be baptized by the Holy Spirit. Paul makes this clear in Romans:

Romans 8:9 KJV, But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

What are the implications of such a doctrine being present in a movement that is rooted, historically at least, in Pentecostalism? What then of the over 3/4 not filled with the Holy Spirit evidenced by tongues within such a movement? They are yet sinners in the hands of an angry God. His wrath has not been satisfied against them. They need an Apostolic experience such as was on the Day of Pentecost.

NOTES:

Horton, Stanley, et al Systematic Theology © 1994, 1995 by Gospel Publishing House. All rights reserved.

Bruner, Baptism 61, 69. Minutes of the 44th Session of the General Council of the Assemblies of God with Revised Constitution and Bylaws (Springfield, Mo.: The General Council of the Assemblies of God, 1991), 129.

Musings on Perpetuity of Gifts and Speaking in Tongues

The discussion about whether or not tongues, prophecy or healing are for today has been around for some time. Despite the long-standing controversy it is my believe that the Scriptures can speak to us with definiteness, capable of informing theological experience and belief. As a believer and participant in these gifts, I affirm that they are a present activity of the Holy Spirit for today.

That said I do not believe it is an easy task to ascertain something that the biblical texts do not even discuss, i.e. the ceasing or continuation of the gifts (See 1 Corinthians 12). I realize that certain texts are presented to refute this but they fall away after closer scrutiny. The simple fact is that the scriptures do not foresee any cessation of these gifts and therefore never delineate any such position. It is my belief that the teaching of Scripture assumes its readers will know and realize that such gifts are available to all those who believe on Christ and are filled with the Holy Spirit. The gifts are available to those who read from the pages of God's inspired Word.

Paul, in Acts 27, received inspired revelation from God (Acts 27:10) and a visit from an angel of God (Acts 27:23) concerning the future of a ship’s voyage—Paul’s voyage to Rome. Some scholars who hold to the cessationist view say that we can no longer experience the inspired wisdom that Paul did; instead we now look to the Bible for all our revelation and inspiration alone. Reformationists refer to this as Sola Scriptura. In a sense this is true because genuine spiritual revelation will not contradict already written inspired revelation. We do not vest canonical authority in these utterances, instead we submit them to the authority of Scripture.

“Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.” (Acts 27:10 NKJV)

Obviously God had imparted special revelation to Paul concerning the impending storm called “Euroclydon” (Acts 27:14) which would cross paths with their vessel and subsequent lives and cargo would be lost. Maritime skill and knowledge of natural disasters are not written in the Bible, God did not inspire it for that purpose. Nevertheless, God spoke to Paul warning him as well as those aboard the vessel of impending danger.

God was speaking then directly to Paul and indirectly to others. In fact, Paul would later address them and remind them of His warning. It is common knowledge that sea travel on the Mediterranean was usually not undertaken at this time of the year and some say that suggests that Paul’s not wanting to sail was a guess on his part due to experience. Certainly Paul knows from experience the perils of shipwreck (2 Corinthians 11:25), but he definitely spoke with prophetic definiteness when he predicts the disastrous results that would follow.

Paul’s voyage to Rome began in the early fall of 60 A.D., God, two years before, in Jerusalem, had told Paul that He would testify in Rome (Acts 23:11). Again God appeared to Paul to assure him that He would make good on His word. And He did. “and he said, 'Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.'” (Acts 27:24 ESV) The subsequent accompaniment of the angel in verse 23 also indicates the presence of supernatural concern.

"Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you.” (Luke 10:19 ESV)

By the indwelling presence of the Holy Spirit we are enabled to overcome the enemy and have inspiration of danger ahead. As we live for God we grow accustomed to listening to voice of the Holy Spirit within as it leads and guides us.

The same things that happened with Paul in Acts 27 can happen today, there are numerous times in my life when God has given special revelation of danger or a warning of future things. God has a purpose and a plan for The Body of Christ and the members in particular. Therefore if we listen, He will speak.

The same happens across the globe as every minister clutches their Bible and bends a knee in earnest prayer and preparation; seeking God concerning a sermon to deliver to the Body of Christ. If not, why else do we pray for direction or the “right message” for a certain time? God is still speaking today and this does not contradict scripture. Again, we do not vest canonical authority in these utterances instead we submit them to the authority of Scripture.

William G. Bellshaw the Dean of the San Francisco Conservative Baptist Theological Seminary authored a work entitled, "The Confusion of Tongues" in the Bibliotheca Sacra, Vol. 120 (April-June, 1963). Bellshaw cites the view that the gift of tongues ceased with the canonization of the New Testament. Immediately, this argument is completely absent from scripture and is abandoned today many popular Trinitarian apologists, e.g. Dr. James White, Hank Hannegraff (The Bible Answer Man).

In addition, even the late Dr. F.F. Bruce refuted this notion. By engaging the argument in this way Bellshaw commits circular logic. He begins his argument by disparaging tongues based upon a low mention frequency in Scripture, yet the total references of tongues pass the frequency of mention concerning the Virgin Birth and Homosexuality.

The glossolalia or speaking in tongues is a predominant theme in the book of Acts, 1 Corinthians, and has mention in Mark and certain other Old Testament prophecies. Bellshaw uses the argument of the closed-canon yet this argument is conspicuously vacuous in the biblical texts. In short, Bellshaw attempts to qualify his argument in the same way that he previously disparaged another, this is circular logic. The argument also fails because of 1 Corinthians 13:10-12. Paul says:

“But when that which is perfect has come, then that which is in part will be done away. (11) When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. (12) For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.” (1 Corinthians 13:10-12 NKJV)

Paul and the “perfect” is referring to the coming end, he was referring to when we must see Christ face to face. The perfect here is referring to the Second Coming of Christ, because when we are glorified thereafter such things as tongues or prophecy will no longer be needed. “Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face”.

The word “perfect is the Greek teleios which is neuter singular. The neuter gender, albeit not always, is used to refer to persons and groups (cf. John 3:6; 1 John 5:4; John 17:2; 6:37; Gal 3:22) The singular obviously narrows the scope of the neuter because it is referring to one person, i.e. Jesus Christ. If this was a reference to a complete complete canon the reference would have seemingly been plural a reference to the multiple books of the bible. Actually, “Greek Christians called their sacred Scriptures ta Biblia, "the Books." When this title was subsequently transferred to the Lat., it was rendered in the singular and through Old French came into English as "Bible.”"

As mentioned earlier, various well-known scholars, like F.F. Bruce conclude that "according to 1 Cor 13:8-10, prophecies, tongues, and knowledge are to be done away, but only 'when that which is perfect is come.' That which is perfect is not come yet . . . the literature of the period following the apostolic age makes it plain that the gifts did not come to a full stop with the closing of the New Testament canon."

As mentioned earlier, some of the religious world feels as if miracles, signs, and wonders are ceased. Many cessationists assert that the ceasing of gifts and miracles ceased after the canonization of scripture or these gifts were only operative thru Christ and His subsequent disciples and apostles. This notion is of course false. While space will not permit us to refute such deception at great length, we can offer some historical reference.

An example of literature that made plain references to speaking in tongues and other miracles was the historian Edward Gibbons, this work has long been the standard by which many other writings are judged. Gibbons looks at the history of the Roman Empire from the time of the Antonines through the rise of Christianity. The book is considered to be one of the most well written histories around. It is claimed that Winston Churchill had at one point credited Gibbons with influencing his own style.

Gibbons records that the early church:

“claimed an uninterrupted succession of miraculous powers, the gift of tongues, of vision, and of prophecy, the power of expelling (sic) daemons, of healing the sick, and of raising the dead.” He also stated, “…about the end of the second century, the resurrection of the dead was very far from being esteemed an uncommon event; that the miracle was frequently performed on necessary occasions, by great fasting and the joint supplication of the church of the place, and that the persons thus restored to their prayers had lived afterwards among them many years.”

The list is long and evidence is sure concerning the contemporary experience and existence of sign gifts being found from the Day of Pentecost until now. Whether great multitudes or small gatherings held true is not certain; however, God does not change His Word and He is still the same.

NOTES:

[1] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[2] Wheeler's Greek Syntax Notes, Copyright © 1985-2002 by Rev. Dale M. Wheeler, Ph.D. All rights reserved. Used by Permission

[3] The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright © 1988

[4] F.F. Bruce, "Answers to Questions," The Harvester, August 1964

[5] “Miraculous Powers of the Primitive Church” The Decline and Fall of the Roman Empire, PC Study Bible formatted electronic database Copyright © 2003 Biblesoft, Inc. All rights reserved.

[6] Ibid.

Water Baptism in the Name of Jesus:

This topic is often discussed, but I have been conversing with someone with an opposing view and here are some of my notes.

I would not say that there was a codified baptismal formula in the primitive church. Indeed the Biblical accounts vary but they do include the name of Jesus or a title such as Lord that refers directly to Him. The formula was and has been developed since. However, I do believe that scripture and history indicate to us that the name of Jesus was invoked or implied, in literary devices, by or over the baptized. Most scholars realize this but disallow it by marginalizing it to, now, include the Matthean titles (28:19; Father, Son, and Holy Spirit) and thus giving a sense of credibility to the Trinitarian method. If we study history accurately we should understand that no biblical or primitive NT believer was baptized using the titles. Biblical and historical evidence explicitly indicates that the name "Jesus" was actually used in baptism and not a recitation of the actual instruction of Christ in the Matthean passage, instead actual obedience to His instruction, e.g. "baptizing them...in the name..." (c.f. Matthew 28:19 NKJV).

In connection with this it is interesting to note the Lukan Great Commission as well. Luke records: "and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." (Luke 24:47 KJV) Both the Lukan and Matthean passages indicate that a single, known name was used in Christian baptism. As the below sources will show, this is the only form used by the Disciples and early believers.

The Anchor Bible Dictionary is a landmark work of scholarly thought. It clearly states:

"It is relatively certain that in the early Church one commonly referred to baptism as being done “into the name of the Lord Jesus” or something similar.” (1)

The bible knows of no Christian in the New Testament who had not been baptized, either by John or in the name of Jesus. Consequently, as modern believers we should feel compelled to follow that same Biblical method in our endeavors to conform to the Holy Scriptures and the commands of Christ . Christian baptism was from the first administered “in the name of Jesus”. The trinitarian formula of merely repeating, not obeying or properly interpreting, Matthew 28:19 is not found in the scriptures. Anyone baptizing in titles or any other method that does not include the name of Jesus is without scriptural support, there is simply no text that demonstrates or gives license for such aberrations. Baptism identifies us with Jesus Christ and brings us into the Body of Christ, therefore it is logical to conclude that we should have the name of Jesus invoked over us in baptism.

The reason that we are baptized in Jesus’ name is that we are being baptized into Jesus. We are taking on his name, similar to the way a woman takes on her husband's name at marriage. We are saying that we belong to Jesus and we are identifying with Him in His death and burial. Paul said, “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1:13) Paul’s thinking here is to exalt the name of Jesus Christ. If we follow his logic it becomes obvious that he is telling the Corinthians that Christ was the one crucified for them and so they, too, were baptized in the name of Christ. The believers at Corinth as well as those in Rome were baptized in Jesus’ name.

We may contest that there was no EXACT formula for baptism in the New Testament, but such a statement is only partially true. As mentioned prior, in all occasions of baptism the name Jesus is used, in the name of the Lord or in the name of the Lord Jesus, etc. Whether “Christ” or “Lord” is used all the references refer directly to the only saving name—Jesus (Acts 4:12). How can we expect baptism to be efficacious for one if the name of Jesus is not invoked then? It seems then that anything else would be...unbiblical.

In Acts 22:16 we read, "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." (Acts 22:16 KJV) There is other debates concerning this passage, but none as relevant as the one we are discussing now. The Greek word for "calling" here is epikaleomai. This word is defined "idiomatically, denoting that one person belongs to another whose name is attached to him…literally have someone’s name called on someone, i.e. belong to,"(2) Therefore, the name of Christ is important in every sense of salvation and not just in professing Him as Lord. This name should be "called on" as we are baptized into Christ; we arise with His name attached to us and are His people.

Epikaleomai is used to mean a literal invoking in several New Testament passages. In Acts 9 we see the story of Paul after being blinded on the road to Damascus, "And here he has authority from the chief priests to bind all who call on Your name. (15) But the Lord said to him, Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. (16) For I will show him how many things he must suffer for My name's sake." Acts 9:14-16 NKJV

The early Christians were preaching and baptizing in the name of Jesus. They literally uttered the words, there was no non-verbal reflection upon the name—it was a literal calling on the name of Jesus. Paul (formerly Saul) was commissioned by the Priests to persecute those who were calling on the name of Jesus. After being blinded Paul is taken to Ananias. Ananias is told by the Lord that Paul is a "chosen vessel" to "bear" the name of Jesus to the Gentiles. Paul also was to suffer for this name. The name of Jesus is so intrinsically involved in the process of salvation and our subsequent lives, how can we, then, abandon this name at our baptism?

Some assume that the trinitarian formula for baptism, which invokes the titles—Father, Son, and Holy Spirit--are indeed the biblical method. This may cause one to ask, "Was the trinitarian formula used in New Testament times?" The International Standard Bible Encyclopedia answers this for us:

"No record of such use can be discovered in the Acts or the epistles of the apostles. The baptisms recorded in the New Testament after the Day of Pentecost are administered "in the name of Jesus Christ" (Acts 2:38), "into the name of the Lord Jesus" (Acts 8:16), "into Christ" (Rom 6:3; Gal 3:27)"

James Hastings indicates:

"The original form of words was ‘into the name of Jesus Christ’ or ‘the Lord Jesus.’ Baptism into the name of the Trinity was a later development."(4)

Self-admittedly then trinitarians confess that the form of words used in an oral invocation in the rite of baptism was done by, the very least, using the name of Jesus, in some sense. Signifying that the Apostles as well as those following their death used the saving Name—Jesus.

Often the words, "in" or "into" are used with being baptized in or into the name of Jesus. Both terms are prepositions which are used to connect nouns or pronouns in an adjectival or adverbial sense. Example: the babe lying in a manger, the sun sets in the west. They denote being in or into something, such as baptized into or in the name of Jesus. When used in an adjectival or descriptive sense it is describing the method or the how of what is being said. How were the early Christians baptized? Answer: in the name of Jesus. Therefore, we enter into or in the power or person of Jesus by using His name.

In the New Testament, specifically in the historical book of Acts we see baptisms that involve an actual verbal invocation using wholly, partly, or by implications (Lord) the name of Jesus. Otto Heick a church historian wrote in his book, "A History of Christian Thought" (1,53), that "At first baptism was administered in the name of Jesus, but gradually in the name of the Triune God: Father, Son, and Holy Spirit." Today, as modern New Testament believers, it is imperative that we hold the teachings of scripture paramount, rather than relying too heavily upon extra-biblical sources or church councils, creeds, dogmas and catechisms. When we stand before God in the Day of Judgment, we will be accountable to His Word.

In Acts 4:12 Peter uses the word "must" which is the Greek preposition dei. In this passage it literally means "it is necessary."(5) "Must" here is an emphatic word indicating compelling necessity and it is joined with "name" which is part of the "must." Not only is there only one way to get salvation, e.g. through Jesus Christ, but there is only one saving name in baptism—Jesus Christ.

Many New Testament passages speak of healing done in Jesus’ name (Acts 3:6, 16; 4:9–10), signs and wonders through His name (4:30). Some preached in His name (8:12) or spoke boldly in His name (9:27–28). This being so, it seems that historical and theological bias exist in order to assert that baptism is not to be done by invoking the name of Jesus. Baptism in the name of Jesus was and still is the correct name to administer over one who is to be baptized or by the baptized. Historically and biblically, all competent accounts point us directly to Jesus name.

Here is a syllogism to conclude:

1. Biblical and historical sources indicate that baptism was done by orally invoking, in some sense, the name "Jesus". Further, the historical evidence confirms that extra-biblical change was made to include titles.
2. The Bible also places soteriological emphasis on the name of Jesus that it "must" be a part of a believers experience.
3. Therefore, it is logical to conclude, from evidence, that baptism in the name of "Jesus" is both valid and necessary.

NOTES:

1. Freedman, David Noel. The Anchor Bible Dictionary. New York: Doubleday, 1996, c1992.
2. Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament. Baker's Greek New Testament library (Page 164). Grand Rapids, Mich.: Baker Books.
3. "Baptism" International Standard Bible Encyclopedia, Electronic Database Copyright (c)1996 by Biblesoft
4. "Baptism" IV (a.) A Dictionary of the Bible, Edited by James Hastings, M.A., D.D., Vol. 1, Hendrickson Publishers, Inc.
5. Exegetical Dictionary of the New Testament © 1990 by William B. Eerdmans Publishing Company. All rights reserved

Baptism and New Testament Conversions: An Obvious Pattern

Baptism plays a big part in both the Bible as well as the life of a Christian. The following few comments may shed some light on the importancy of this biblical concept. In fact, every conversion recorded in the scriptures includes a baptism. Each baptism is done by invoking the name of Jesus, in some sense. "On the day of Day of Pentecost, in Acts 2:36–47 about 3000 people believed, repented, they were baptized, filled with the Holy Spirit and continued steadfastly in the Christian faith. In Acts Luke records:

"Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.’ 37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ 38 Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” “40 And with many other words he testified and exhorted them, saying, ‘Be saved from this perverse generation.’ 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. 42 And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. 43 Then fear came upon every soul, and many wonders and signs were done through the apostles. 44 Now all who believed were together, and had all things in common, 45 and sold their possessions and goods, and divided them among all, as anyone had need. 46 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.” (Acts 2:36–47 NKJV

In the city of Samaria (Acts 8:4–13) men and women heard the preaching of Phillip and were baptized. Of all the things our preaching should do, it should compel the lost to be baptized in Jesus name. Simon the sorcerer (who was also baptized), after seeing the miracles and signs, that accompanied the preaching and baptism attempted to purchase the ability to imitate these events.

4 Therefore those who were scattered went everywhere preaching the word. 5 Then Philip went down to the city of Samaria and preached Christ to them. 6 And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. 8 And there was great joy in that city.” “9 But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, 10 to whom they all gave heed, from the least to the greatest, saying, ‘This man is the great power of God.’ 11 And they heeded him because he had astonished them with his sorceries for a long time.” 12 But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. 3 Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.” (Acts 8:4–13 NKJV)

In Acts 8:26–39 an Ethiopian eunuch asks for baptism after hearing the Word of the Lord explained and the saving message of Jesus Christ (vs.35) by Philip. The scriptures do not say that Philip quoted Acts 2:38 or included water baptism; however, this is obviously what he preached because upon seeing water the Eunuch said, “‘See, here is water. What hinders me from being baptized?” Evidently, the message of Jesus included baptism and the Eunuch felt the compulsion to comply with this message.

26 Now an angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south along the road which goes down from Jerusalem to Gaza.’ This is desert. 27 So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, 28 was returning. And sitting in his chariot, he was reading Isaiah the prophet. 29 Then the Spirit said to Philip, ‘Go near and overtake this chariot.’ 30 So Philip ran to him, and heard him reading the prophet Isaiah, and said, ‘Do you understand what you are reading?’ 31 And he said, ‘How can I, unless someone guides me?’ And he asked Philip to come up and sit with him. 32 The place in the Scripture which he read was this: ‘He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth. 33 In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth.’ 34 So the eunuch answered Philip and said, ‘I ask you, of whom does the prophet say this, of himself or of some other man?’ 35 Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. 36 Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. what hinders me from being baptized?’ 37 Then Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God.’ 38 So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. 39 Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing.” (Acts 8:26–39)

Paul in Acts was blinded by light as Jesus appeared to him on the road to Damascus. After his sight was restored Ananias presses Paul to be baptized by asking, “why are you waiting? Arise and be baptized.” (vs. 16) Obviously baptism was an important part in coming to Christ

Now it happened, as I journeyed and came near Damascus, suddenly a great light from heaven shone around me. 7 And I fell to the ground and heard a voice saying to me, “Saul, Saul, why are you persecuting Me?” 8 So I answered, “Who are You, Lord?’ And He said to me, “I am Jesus of Nazareth, whom you are persecuting.” 9 “And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. 10 So I said, “What shall I do, Lord?” And the Lord said to me, “Arise and go into Damascus and there you will be told all things which are appointed for you to do.” 11 And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 12 Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, 13 came to me; and he stood and said to me, “Brother Saul, receive your sight.” And at that same hour I looked up at him. 14 Then he said, “The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. 15 For you will be His witness to all men of what you have seen and heard. 16 And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.”’”

Cornelius in Acts 10:1–48 and his whole household were baptized. This is a very powerful conversion of the early church; it includes a first hand occurrence of Gentile salvation. Similarly this account also demonstrates a command or haste to be baptized, there is no delay.

34 Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. 35 But in every nation whoever fears Him and works righteousness is accepted by Him. 36 The word which God sent to the children of Israel, preaching peace through Jesus Christ—He is Lord of all—37 that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. 39 And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree. 40 Him God raised up on the third day, and showed Him openly, 41 not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead. 42 And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead. 43 To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins.’ The Holy Spirit Falls on the Gentiles 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God. Then Peter answered, 47 ‘Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?’ 48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.” (Acts 10:34–48 NKJV)

In Acts 16:13–15 Lydia and her whole household were baptized. The scriptures say that “The Lord opened her heart to heed the things spoken by Paul.” The very next verse says, “And when she and her household were baptized…” Obviously something in the illumination by the Lord and the preaching of Paul compelled her to be baptized. Could it be he preached Acts 2:38

“And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. 14 Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshipped God. The Lord opened her heart to heed the things spoken by Paul. 15 And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us.” (Acts 16:13–15 NKJV)

In Acts 16:23-34 the Philippian jailer and his whole household were baptized. After God had supernaturally released Paul and Silas the Roman jailer runs to them and asks “what must I do to be saved?” They begin by saying that you must believe on the Lord Jesus Christ. This is quite a step for a polytheistic Roman. Subsequently, “the same hour of the night”, the Roman jailer and his household were baptized.

23) And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. 24 Having received such a charge, he put them into the inner prison and fastened their feet in the stocks. 25 But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed. 27 And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. 28 But Paul called with a loud voice, saying, ‘Do yourself no harm, for we are all here.’ 29 Then he called for a light, ran in, and fell down trembling before Paul and Silas. 30 And he brought them out and said, ‘Sirs, what must I do to be saved?’ 31 So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.’ 32 Then they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. 34 Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.”Acts 16:23–34 NKJV

Crispus, his household and many Corinthians in Acts 18:5-8 were baptized. This was a massive baptism. After the intense preaching of Paul things were obviously changed in the environment. So much that “many of the Corinithans”, who had previously resisted Paul, “were baptized.”

“5 When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. 6 But when they opposed him and blasphemed, he shook his garments and said to them, ‘Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.’ 7 And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 8 Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.” (Acts 18:5–8 NKJV)

Given these examples, it should be very clear to believers that baptism plays a very big part in our spiritual life. The previous examples show us that baptism, in whatever part it plays, is vitally connected to one’s salvation.

Commentary on Acts 4:1-18

In this commentary on Acts 4:1-18 the most controversial verse is bound to be 4:12. It has been my experience, in discussing baptism in Jesus name and various aspects of salvation, that Trinitarians often come to an impasse when discussing this verse.

Dr. David K. Bernard (Oneness scholar) once debated a Trinitarian that actually held that the “name” in 4:12 is possibly “God” or something not known to him. I have heard this response on several occasions as well. Most competent scholars, Trinitarian or no, should concede that the “name” of 4:12 is the name of Jesus.

In the following we shall examine the immediate context of this verse to come to a logical conclusion. We shall use the New King James Version for our text.

The Reason: Acts 4:1-6

Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, (2) being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. (3) And they laid hands on them, and put them in custody until the next day, for it was already evening. (4) However, many of those who heard the word believed; and the number of the men came to be about five thousand. (5) And it came to pass, on the next day, that their rulers, elders, and scribes, (6) as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem.

Peter and John have been experiencing the power of the Holy Spirit at work in their lives. Just prior to chapter four a lame man had been healed at the gate called Beautiful (3:1-10). Verse one picks up where Peter and John had been and were preaching on Solomon’s Portico (see 3:11-26), to “the people”, about the resurrected Christ. As this happened “the priests, the captain of the temple, and the Sadducees” came to them to silence their teachings about the resurrection of Jesus Christ.

The Pharisees commonly taught a resurrection possibility. The Apostolic teaching that Jesus had risen from the dead proved and guaranteed that the dead will rise to life. This teaching opposed the orthodox teachings of the Sadducee's. This guarantee of resurrection, as opposed to simply teaching the future hope of the resurrection (Pharisees), threatened the Sadducees’ security as leaders of the people.[1]

In 4:2 the NKJV says, “they taught the people and preached in Jesus the resurrection from the dead”. The construction and flow of the text here is strange. The NKJV is a literal translation and sometimes wooden without further study. The NLT renders the same verse more clearly:

They were very disturbed that Peter and John were claiming, on the authority of Jesus, that there is a resurrection of the dead.

Basically, however, Luke means to tell us that Peter and John were using the case (‘in’, i.e. in the person, or in the case of Jesus.[2]) of Jesus’ resurrection to prove that others would be raised from the dead as well.[3] Therefore, we see, initially even, that the context begins with the work, power, and name of Jesus Christ. It is in and by Jesus, in name and work that the Christian faith rises or falls.

BY WHAT NAME? Acts 4:7-11

(7) And when they had set them in the midst, they asked, By what power or by what name have you done this? (8) Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders of Israel: (9) If we this day are judged for a good deed done to a helpless man, by what means he has been made well, (10) let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. (11)This is the stone which was rejected by you builders, which has become the chief cornerstone."

When Peter and John had been arrested by the Sadducees and Company they were detained and kept for later questioning. “The Jewish high court, the Sanhedrin, had jurisdiction over matters of temple violation. It met regularly each day, with the exception of Sabbaths and feast days. Since it was now already evening and the Sanhedrin had already recessed, Peter and John would have to be detained until the court reconvened in the morning.”[4]

The first and most important question, which sets the tenor of the most of this chapter is, “By what power or by what name have you done this?” The disciples did not act in the titles of a triune deity nor did they operate on their own accord. They were acting out as messengers of the Gospel by the power and commissioning of the name of Jesus Christ (c.f. Matthew 28:19). It was very customary for emissaries to come in the name of a King or a ruler. This was no different, the Apostles came in the name of the Lord of Lords—Jesus the Christ.

Peter responds quite boldly, “let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth” were these miracles (lame man healed—3:1-11) done. Peter’s words were scathing and end in resurrecting the memories of the still recent death of Jesus and placing the blame upon them (vs. 10).

The actions of the Apostles, done in and by the name of Jesus, hearken to the probably extant principle that Paul would teach in Colossians 3:17

And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

In verse 11 Peter utilizes a Messianic prophecy (see Psalms 118:22) against them, ironically Jesus used this quotation Himself prior to His crucifixion (see Matt. 21:42). No doubt those words still lingered in their ears. The “chief cornerstone” (vs. 11) was the highest corner-stone and was of great importance in supporting the roof. He informs them that Jesus was the stone that they had rejected. Without this support the roof would fall. This speaks of another already extant principle taught by Paul as well in 1 Corinthians 3:11

For no other foundation can anyone lay than that which is laid, which is Jesus Christ.

THE SAVING NAME:

(12) Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.

It is quite clear, to this point, that the context of this chapter concerns the power and name of Jesus. It was not by titles that the lame man was healed; it was by the power and invocation of Jesus name (3:6) that the lame stood up and walked. “Peter boldly asserts that the miracle has been performed in the name and power of Jesus, “whom you” crucified.”[5] It was not because of preaching the resurrection of a triune deity that aroused the Sadducees; it was a name above every name, the name of Jesus.

Roy B. Zuck comments that, “It is necessary to respond to Jesus with belief, since there is no other name under heaven by which it is necessary to be saved.”[6] John MacArthur says that 4:12 refers to, “the exclusivism of salvation by faith in Jesus Christ.”[7] Zuck and MacArthur, both Trinitarians, clearly see the name of Jesus as the actual “name” in 4:12.

The 4:12 passage covers all the bases. Luke states that there is no salvation “in any other” person than Jesus and that there is no “other name” by which salvation can be extended. This clearly implies that it is on the authority of and by the name of Jesus that one is saved.

Many have mistakenly believed that the "in the name of Jesus" reference in Acts 2:38 does not denote an oral invocation. This view states that the name of Jesus was not invoked over the baptized and that it merely means "in the authority" of; therefore, a particular name is non-important and a triune title citation was probably used. The Greek-English lexicon of the New Testament and other early Christian literature (also known as the BAGD) has been the benchmark in Greek lexicons for some time. The BAGD says differently. This excerpt is from the BAGD's treatment of "name" or "onoma" (Grk. name).

γ. with ἐν: ἐν ὀνόματι of God or Jesus means in the great majority of cases with mention of the name, while naming or calling on the name (LXX; no corresponding use has been found in secular Gk.-Heitmüller p. 13ff, esp. 44; 49). In many pass. it seems to be a formula. ἐν τῷ ὀνόματι Ἰησοῦ ἐκβάλλειν δαιμόνια Mk 9:38; 16:17; Lk 9:49. τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀν. σου the demons are subject to us at the mention of your name 10:17. ποιεῖν τι ἐν τῷ ὀνόματι Ac 4:7; cf. Col 3:17. Perh. J 10:25 (but s. below). ἐν τῷ ὀν. Ἰησοῦ. . . οὗτος παρέστηκεν ὑγιής Ac 4:10. ὄν. . . ἐν ᾧ δεῖ σωθῆναι ἡμᾶς vs. 12. παραγγέλλω σοι ἐν ὀν. Ἰ. Χρ. 16:18; cf. 2 Th 3:6; IPol 5:1. σοὶ λέγω ἐν τῷ ὀν. τοῦ κυρίου Ac 14:10 D. Peter, in performing a healing, says ἐν τῷ ὀν. Ἰησοῦ Χρ. περιπάτει 3:6 (s. Heitmüller 60). The elders are to anoint the sick w. oil ἐν τῷ ὀν. τοῦ κυρίου while calling on the name of the Lord Js 5:14.—Of the prophets λαλεῖν ἐν τῷ ὀν. κυρίου 5:10. παρρησιάζεσθαι ἐν τῷ ὀν. Ἰησοῦ speak out boldly in proclaiming the name of Jesus Ac 9:27f. βαπτίζεσθαι ἐν τῷ ὀν. Ἰ. Χ. be baptized or have oneself baptized while naming the name of Jesus Christ Ac 2:38 v.l.; 10:48. αἰτεῖν τὸν πατέρα ἐν τῷ ὀν. μου (=Ἰησοῦ) ask the Father, using my name J 15:16; cf. 14:13, 14; 16:24, 26. W. the latter pass. belongs vs. 23 (ὁ πατὴρ) δώσει ὑμῖν ἐν τῷ ὀν. μου (the Father) will give you, when you mention my name. τὸ πνεῦμα ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀν. μου the Spirit, whom the Father will send when my name is used 14:26. To thank God ἐν ὀν. Ἰησοῦ Χρ. while naming the name of Jesus Christ Eph 5:20. ἵνα ἐν τῷ ὀν. Ἰησοῦ πᾶν γόνυ κάμψῃ that when the name of Jesus is mentioned every knee should bow Phil 2:10. χαίρετε, υἱοί, ἐν ὀν κυρίου greetings, my sons, as we call on the Lord’s name B 1:1. ὁ ἐρχόμενος ἐν ὀν. κυρίου whoever comes, naming the Lord’s name (in order thereby to show that he is a Christian) D 12:1. ἀσπάζεσθαι ἐν ὀν. Ἰ. Χρ. greet, while naming the name of J. Chr. w. acc. of the pers. or thing greeted IRo inscr.; ISm 12:2. Receive fellow church members ἐν ὀν. θεοῦ IEph 1:3. συναχθῆναι ἐν τῷ ὀν. τοῦ κυρίου Ἰ. meet and call on the name of the Lord Jesus=as a Christian church 1 Cor 5:4. μόνον ἐν τῷ ὀν. Ἰ. Χρ. only (it is to be) while calling on the name of J. Chr. ISm 4:2.—Not far removed fr. these are the places where we render ἐν τῷ ὀν. with through or by the name (s. ἐν III 1a); the effect brought about by the name is caused by the utterance of the name ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε ἐν τῷ ὀν. τοῦ κυρίου Ἰ. Χρ. 1 Cor 6:11. [8]

One objection to the soteriological significance of this verse or at least to Jesus name baptism has been on whether or not the “salvation” in vs. 12 is truly salvation for glorification or a healing or deliverance. The Greek word for “salvation” here can be translated as “healing” or “deliverance” but neither of which is possible, as is salvation, apart from the name of Jesus.

The Messianic import of the context can be a deciding factor. The word “salvation” here goes back to Psalm 118:22 which Jesus and Peter had cited. The prominent theme of Psalm 118:22 was salvation. Verses 22-29 in Psalm 118 expect millennial deliverance. It should be certain then that in 4:12 Peter was speaking not only of individual salvation, but also holistically of the national salvation of Israel, as predicted in Psalm 118 and Malachi 4:2. In fact, this is the point of the Sanhedrin outrage (4:17). Peter is essentially telling them that they had rejected the only Savior of Israel. Thus no other way of salvation is available to people (see John 14:6; 1 Tim. 2:5). The import of the word “salvation” then should logically extend well beyond healing or deliverance from a sickness, it extends to the point of soteriological significance.

The statement that there is no salvation “in any other” reveals to us the theology of the early church. In an era of religious pluralism and the denial of the importance of the baptismal invocation of the name of Jesus, this verse stands in clear opposition.

(17) But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name. (18) So they called them and commanded them not to speak at all nor teach in the name of Jesus.

NOTES:

[1]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Ac 4:2). Downers Grove, Ill.: InterVarsity Press.

[2]Page, T. E. (1886). The Acts of the Apostles (103). London: Macmillan.

[3]Newman, B. M., & Nida, E. A. (993], c1972). A handbook on the Acts of the Apostles. Originally published: A translator's handbook on the Acts of the Apostles, 1972. UBS handbook series; Helps for translators (91). New York: United Bible Societies.

[4]Polhill, J. B. (2001, c1992). Vol. 26: Acts (electronic ed.). Logos Library System; The New American Commentary (140). Nashville: Broadman & Holman Publishers.

[5]Richards, L. (1991). The Bible reader's companion. Includes index. (712). Wheaton, Ill.: Victor Books.

[6]Zuck, R. B. (1994; Published in electronic form by Logos Research Systems, 1996). A Biblical Theology of the New Testament (electronic ed.) (94). Chicago: Moody Press.

[7]MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Ac 4:12). Nashville: Word Pub.

[8] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1996, c1979). A Greek-English lexicon of the New Testament and other early Christian literature : A translation and adaption of the fourth revised and augmented edition of Walter Bauer's Griechisch-deutsches Worterbuch zu den Schrift en des Neuen Testaments und der ubrigen urchristlichen Literatur (572). Chicago: University of Chicago Press.