I really like Jack Cottrell’s work on Baptism! I highly recommend reading his book Baptism: A Biblical Study https://www.amazon.com/Baptism-Biblical-Study-Jack-Cottrell from which the insightful read below is taken from!
“The relation between Christian baptism and forgiveness of sins is much more specific and clear, though, especially here in Acts 2:38, where baptism is said to be “for [eis] the forgiveness of sins.” The key word here is eis, translated in different versions in a wide variety of ways including “for,” “unto,” “into,” “in order to,” “in order to have,” “so that,” “with a view to,” and “in relation to.” The preferred terminology is a matter of considerable controversy since exegetes often try to make the word conform to a preconceived view of baptism.
Three main approaches may be identified. The first is that eis here retains its most common meaning of direction or motion toward something, which includes the concepts of purpose and goal. On this understanding the purpose or goal of baptism is to bring about forgiveness of sins. This view is consistent with the idea of baptism as a condition for salvation and for entrance into the kingdom of God. A second approach is that eis here means because of, the idea being that a person is baptized because his sins have already been forgiven. The third view is that eis here means the same thing as the preposition en (“in”), which does not mean motion toward but simply location in. This view posits only a very general connection between baptism and forgiveness, viz., “be baptized in relation to forgiveness of sins.” The last two views are preferred by those who reject the conditional relation between baptism and salvation.
Of these three views, the first is clearly the meaning in Acts 2:38 on both lexicographical and contextual grounds. Regarding its actual meaning, a study of the lexicons shows that the primary meaning and the overwhelmingly most common use of eis is “motion toward” in any one of a number of senses, the explanation of which takes two full pages in the Arndt and Gingrich lexicon. In this general category the two most common meanings are “moving from one physical place to another” (88 lines in the lexicon) and “goal or purpose” (127 lines—one full page). By contrast only five lines are devoted to the alleged causal use of eis. Arndt and Gingrich call this use “controversial” because there is reason to doubt that it ever has this meaning in Greek usage. M.J. Harris flatly declares that this causal sense “seems unlikely in any one of the passages sometimes adduced,” including Acts 2:38. A meaning similar to that of en is not disputed but is still relatively infrequent. Arndt and Gingrich use only 16 lines to explain that eis sometimes means “with respect to” or “with reference to.” Most of the cases where eis is used where en would be expected (30 of 34 lines) refer to physical location.
Of course it is understood that simply counting lines in a lexicon does not decide the meaning of a word in a particular verse. The point is to show that the primary meaning of eis involves motion toward or purpose, and that this is how it is used in the overwhelming majority of cases. The meaning “because of” is highly debatable simply because it has no solid basis in the Greek language as such. The meaning “with reference to” is possible but not as likely given its relatively infrequent use. Thus if eis has one of these last two meanings in Acts 2:38, that meaning would have to be contextually clear.
In the final analysis the meaning of eis in this passage will be determined by the context. The general meaning “with reference to” would be warranted only if the context itself did not suggest a more specific meaning, only if the connection between baptism and forgiveness remained vague in the context. But this is certainly not the case. We must remember that Peter’s statement is part of his answer to the Jews’ question of how to get rid of the guilt of their sins, especially their sin of crucifying Christ. They specifically asked, “What shall we do” to get rid of this guilt? Any instruction Peter gave them would have been understood by them in this light, and must be so understood by us today. When he told them to repent and be baptized “eis the forgiveness” of their sins, the only honest reading is that baptism is for the purpose or goal of receiving forgiveness. This meaning is not just warranted but is actually demanded by the context.
The fact that baptism is paralleled here with repentance confirms this meaning. Surely no one questions that Peter is telling his audience to repent for the purpose of bringing about forgiveness of sins. Even if such a connection between repentance and forgiveness were not already understood, it is perfectly unambiguous in this context. The fact that baptism is part of the same response to the same question makes its meaning just as clear and gives it the same basic meaning as repentance. In whatever way repentance is connected with forgiveness, so also is baptism. If repentance is for the purpose of bringing about forgiveness, so also is baptism.
Even if the so-called “causal” meaning of eis were not in doubt on lexicographical grounds, it would surely be excluded in Acts 2:38 by the context itself. “Be baptized because your sins have been forgiven” is the exact opposite of what would be expected and required in the situation. The whole point is that the Jews’ sins are not forgiven, and they are asking what to do to receive such forgiveness.
The bottom line is that the only meaning of eis that is consistent with the context of Acts 2:38 is its most common meaning of “motion toward,” specifically the purposive meaning of “unto” or “for the purpose of.” The Greek construction is exactly the same as Jesus’ statement in Matthew 26:28, that he shed his blood “for [eis] forgiveness of sins,” namely, for the purpose of bringing about forgiveness. Thus we must conclude that Peter is saying in Acts 2:38 that part of what a sinner must do to bring about forgiveness of his sins is be baptized.”
Cottrell, Jack. 1989. Baptism: A Biblical Study. Joplin, MO: College Press Publishing Company.
I love the clarity of the Book of Mormon on the need for Baptism.
ReplyDelete2 Nephi 31: 5-13
5 And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water! 6 And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfil all righteousness in being baptized by water? 7 Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. 8 Wherefore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove. 9 And again, it showeth unto the children of men the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. 10 And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? 11 And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. 12 And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do. 13 Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.
2 Nephi 31: 17-20
17 Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. 18 And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive. 19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. 20 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life.