For this study, I have researched the Bible and the writings of the following Biblical Scholars.

The Fourfold Gospel by J. W. McGarvey and Philip Y. Pendleton
was published in book form in 1914 by Standard Publishing, Cincinnati; it was first issued quarterly in 1905 as Standard Bible Commentary.
JOHN W. MCGARVEY was born in Hopkinsville, Ky., March 1, 1829
In April, 1847, in his eighteenth year, he entered Bethany College, and graduated with honors in the year 1850, delivering the Greek speech. While at Bethany he confessed faith in Christ, and was baptized by Prof. W. K. Pendleton

In the spring of 1862 he accepted the pastoral care of the church in Lexington, Ky., where a large field of usefulness was open to him. During the same year he published his "Commentary on Acts," which had been in course of preparation for more than three years--a work which yet holds its place in our literature as a work of superior merit. On the removal of Kentucky University to Lexington in 1865, he accepted a chair in the College of the Bible

In order to better qualify himself for his college work, the teaching of sacred history, be made a tour of Palestine in 1879, and in 1881 published the result of his observations in "Lands of the Bible," a work which for its pains-taking accuracy, and clearness of description, has received high commendation from Biblical scholars. In 1886 he published Volume I. of a work on Christian Evidence, entitled "Text and Canon;" and this was followed in 1891 by Volume II., "Credibility and Inspiration of the Bible." These works bear the marks of conscientious and careful investigation, and received favorable notice from various sources.

Johnson's People's New Testament

B. W. Johnson was born in 1833 in the log cabin of a pioneer settler, in Tazewell county, Illinois
In 1858 he married Miss Sarah Allen of Bloomington, Illinois, sister of Dr. J. M. Allen. They have three children, all daughters and all married

Five years later he accepted the position of Corresponding Secretary of the General Missionary Society, and one year after that of Professor in Bethany College. In 1868 he accepted the Presidency of Oskaloosa College. For the last twenty years he, has been engaged as editor of the Christian-Evangelist, and at intervals of editorial work [159] has found time to write a dozen volumes, all commentaries on portions of the Bible, except a volume of travels in the Holy Land.

Matthew Henry Complete

No person,lay or preacher who is seriously interested in bible study should be without access to this massive work by Matthew Henry with explanatory notes on every verse of the Bible.

Matthew Henry (1662-1714) studied law at Gray's Inn and was ordained a Presbyterian minister in 1687. He served churches in Chester and in Hackney, near London. He began writing his famous commentary in 1701. Matthew Henry's warm mix of scholarship and practical application has made his commentary a favorite of preachers and devotional readers alike for two hundred years

Jameison-Faussett-Brown

The expanded version of the Jameison-Faussett-Brown Commentary Critical and Explanatory on the Whole Bible by Robert Jamieson, A. R. Fausset and David Brown, 1871

Is Baptism Essential for Salvation?

Matthew 28
18 Then Jesus came to them and said, "All authority in heaven and on earth has been given to me.
19 Therefore go and make disciples of all nations, baptizing them in[1] the name of the Father and of the Son and of the Holy Spirit,

McGarvey and Pendleton's
Fourfold Gospel Commentary

28:19 Go ye1 therefore2, and make disciples of all the nations, baptizing them3 into the name of the Father and of the Son and of the Holy Spirit:
Go ye. See Mark 16:15.
Therefore. This word shows that Jesus rests his command on his divine authority (Matthew 28:18).
And make disciples of all the nations, baptizing them. The structure of the sentence in the original Greek shows that it is the disciples and not the nations who are to be baptized; according to the commission, therefore, one must be made a disciple before he can be baptized. See Mark 16:16.

B. W. Johnson's
People's New Testament

Baptizing them. The rite by which those who believe upon him should be formally enlisted and enrolled in the school of Christ is baptism. It is not a baptism of the Spirit that he means, because it is one that those whom he addresses are commanded to administer. He alone baptized with the Spirit; his apostles and disciples baptized in water, and it is to this rite that he refers. Hence, when we turn to the preaching of the apostles under this commission, we find that all converts were at once baptized (Acts 2:38-41; 8:12-18). 5. The end or result of baptism is also given. Converts were to be baptized into the name of the Father, and of the Son, and of and of the Holy Spirit.

Mark 16
15 He said to them, "Go into all the world and preach the good news to all creation.
16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned

McGarvey and Pendleton's
Fourfold Gospel Commentary

16:16 He that believeth and is baptized shall be saved1; but he that disbelieveth shall be condemned.
He that believeth and is baptized shall be saved. Baptism brings us into divine relation to God. Being a part of the process of adoption, it is called a birth (John 3:5). The baptized Christian bears the name into which he is baptized (Romans 2:24; James 2:7).

B. W. Johnson's
People's New Testament

16. He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the conditions 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. He that believeth not. Remains in a state of unbelief. Such have no promise. See John 3:18.

John 3
5 Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.

McGarvey and Pendleton's
Fourfold Gospel Commentary

3:5 Jesus answered, Verily, verily1, I say unto thee, Except one be born of water2 and the Spirit3, he cannot enter into the kingdom of God!
Verily, verily. See John 1:51.
Except one be born of water. By far the vast majority of scholars consider the word "water" in this verse as a reference to Christian baptism. The Cambridge Bible says

"the outward sign and inward grace of Christian baptism are here clearly given, and an unbiased mind can scarcely avoid seeing this plain fact. This becomes clearer when we compare John 1:26,33, where the Baptist declares, "I baptize in water," the Messiah "baptizeth in the Holy Spirit." The fathers, both Greek and Latin, thus interpret the passage with singular animity."

Men would have no difficulty in understanding this passage were it not that its terms apparently exclude "the pious unimmersed" from Christ's kingdom. But difficulties, however distressing, will justify no man in wrestling the Scriptures of God (2 Peter 3:16; Romans 3:4).
And the Spirit. Water and Spirit are joined at Matthew 28:19 Acts 2:38; Acts 19:1-7; Titus 3:5.

B. W. Johnson's
People's New Testament

5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Jesus does not reply directly to the question of Nicodemus, but proceeds to give a more explicit statement concerning the new birth. One must be born of water and of the Spirit. Whatever this may mean, it will be admitted by all (1) that no one is a member of the kingdom of God until he is born again; (2) that the Savior declares the impossibility of one entering who is not born of water and of the Spirit. All agree that the birth of the Spirit refers to the inward, or spiritual change that takes place, and all candid authorities agree that born of water refers to baptism.

So Alford, Wesley, Abbott, Whitby, Olshausen, Tholuck, Prof. Wm. Milligan, the Episcopal Prayer Book, the Westminister Confession, the M. E. Discipline, and M. E. Doctrinal Tracts, and also the writers of the early Church all declare. Alford says: "All attempts to get rid of this have sprung from doctrinal prejudices." Abbott says: "We are to understand Christ as he expected his auditor to understand him. John the Baptist baptized both Jew and Gentile as a sign of purification by repentance from past sins. Nicodemus would then have certainly understood by the expression, 'born of water,' a reference to this rite of baptism."

Matthew Henry Complete

[d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, v. 5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mt. 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God.

It is the washing of regeneration, Tit. 3:5. You are washed, 1 Co. 6:11. See Eze. 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. 7:38, 39; Isa. 44:3. In the first creation, the fruits of heaven were born of water (Gen. 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2.

It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved;

but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege

Romans 6
3 Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death?
4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.
5 If we have been united with him like this in his death, we will certainly also be united with him in his resurrection.

B. W. Johnson's
People's New Testament

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. 4. We are buried (Revision) through baptism into death. The argument is that a burial implies death. Baptism is a burial, therefore its subject has died. As Christ died through sin, we die to sin; as the Crucified Christ was buried, we who have died to sin through the gospel are buried with him. As death and burial separate from the natural life, so death to sin and burial into Christ should completely sever our relation to sin.

That like as Christ was raised up from the dead. The glorious power of the Father lifted up Christ from the tomb. So we, too, rise from the watery burial, with death and burial between us and the old life of sin, in order to walk in newness of life. "This passage cannot be understood unless it is borne in mind that the primitive baptism was by immersion."--Conybeare and Howson.

"That the custom of baptism by immersion is alluded to is generally admitted, but the emersion is as significant as the immersion."--Dr. Philip Schaff. "It seems to us very probable that the apostle alludes to the external form of the baptismal rite in the primitive church."--Godet.
"The apostle alludes to the ancient manner of baptizing by immersion."--John Wesley. 5. For if we have been planted together in the likeness of his death. As the seed, planted, buried out of sight, rises again in a new life, so we are planted in the likeness of Christ's death when we are buried in baptism, and rise in the likeness of his resurrection, when we are lifted out of the water, and are found henceforth to have a new life. Compare Col. 2:12: "Buried by baptism, wherein ye are also risen with him."

Galatians 3

26 You are all sons of God through faith in Christ Jesus,
27 for all of you who were baptized into Christ have clothed yourselves with Christ.

B. W. Johnson's
People's New Testament

The believer is baptized into Christ, and being found in him has put on Christ. Being in Christ, a member of his body, a part of the Son, the believer becomes a child of God. Compare Rom. 6:3; 1 Cor. 10:2, and Matt. 28:19. "The baptized is surrounded by Christ and covered by his merits. . . . The figure of putting on Christ as a new dress afterwards gave rise to the custom of wearing white baptismal garments."--Schaff, in loco. 28. There is neither

Jameison-Faussett-Brown

27. baptized into Christ-- (Ro 6:3).
have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ."

The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Ro 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.

1 Peter 3
20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water,
21 and this water symbolizes baptism that now saves you also--not the removal of dirt from the body but the pledge[2] of a good conscience toward God. It saves you by the resurrection of Jesus Christ,

B. W. Johnson's
People's New Testament

Wherein few, that is, eight souls. Only eight souls out of a great multitude were saved; these were saved through water, since it bore up the ark. The word rendered "through," means "by means of." 21. 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. 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 Acts 2:38. He who obeys the word of the Lord has the "inquiry" answered in baptism. Through the resurrection. Baptism would be meaningless and vain were it not for the resurrection of Christ. It points directly to the burial and resurrection of the Lord. See Rom. 6:1-6 22. Who is on the right hand of God. Christ's exaltation followed his death and resurrection. See Eph. 1:20-23.

Acts 22:16

And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.'

McGarvey and Pendleton's
Fourfold Gospel Commentary

And now, why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord." Such portions of this speech as are necessary to the full understanding of Paul's conversion, we have considered in commenting on the ninth chapter. The words of Ananias, "Arise and be immersed," probably demand a moment's additional notice, on account of the use which has been made of them by many pedobaptist writers and speakers of an inferior grade. It is urged that the words should be rendered, "Standing up, be baptized;" and that they indicate that Paul was baptized on the spot, without leaving the house.

We might admit the rendering without granting the conclusion; for the command to be baptized required him to do whatever was necessary to that act. If the act was immersion, it required him to go where it could be performed, however great the distance, and the words are entirely consistent with that idea. If he was to be immersed, he must, of necessity, arise from his prostrate or sitting position for that purpose. If he was to be sprinkled, he might as well have remained, as candidates for that ceremony now commonly do, upon his knees.

Acts 2:38

Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.

Note: There are those that argue that the use of the word "for" in acts 2:38 is grammatically incorrect and should be the word "because of " If this were the case the entire meaning of acts 2; 38 would change.

Following are the comments from three well-respected Bible Scholars, John W.McGarvey address's this issue in detail and his final conclusion is one that the word "for" is correct

Note: JOHN W. MCGARVEY's work on Acts

In the spring of 1862 he accepted the pastoral care of the church in Lexington, Ky., where a large field of usefulness was open to him. During the same year he published his "Commentary on Acts," which had been in course of preparation for more than three years--a work which yet holds its place in our literature as a work of superior merit

Complete Explanation of Acts 2:38

J. W. McGarvey's
Commentary on Acts

Verse 38. This is the first time, under the reign of Jesus Christ, that this most important of all questions was ever propounded; and the first time, of course, that it was every answered. Whatever may have been the true answer under any previous dispensation, or on any previous day in the world's history, the answer given by Peter on this day of Pentecost, in which the reign of Christ on earth began, is the true and infallible answer for all the subjects of his authority in all subsequent time.

It deserves our most profound attention; for it announces the conditions of pardon for all men who may be found in the same state of mind with these inquiries. It is expressed as follows: (38) "Then Peter said to them, Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit."

That the offer of pardon, made to the world through Jesus Christ, is conditional, is denied only by the fatalist. We will not argue this point, expect as it is involved in the inquiry as to what the conditions of pardon are. When we ascertain the prescribed conditions of pardon, both questions will be settled in settling one.

Pardon is the chief want of the human soul, in its most favorable earthly circumstances. The rebel against God's government, though he lay down his arms and becomes a loyal subject, can have no hope of happiness without pardon for the past; while the pardoned penitent, humbly struggling in the service of God, knows himself still guilty of shortcomings, by which he must fail of the final reward, unless pardoned again and again. The question as to what are the conditions of pardon, therefore, necessarily divides itself into two;

one having reference to the hitherto-unpardoned sinner, the other to the saint who may have fallen into sin. It is the former class who propounded the question to Peter, and it is to them alone that the answer under consideration was given. We will confine ourselves, in our present remarks, to this branch of the subject, and discuss it only in the light of the passage before us.

If we regard the question of the multitude, What shall we do? as simply a question of duty under their peculiar circumstances, without special reference to final results, we learn from the answer that there were two things for them to do--Repent, and be immersed. If Peter had stopped with these two words, his answer would have been satisfactory, in this view of the subject, and it would have been the conclusion of the world, that the duty of a sinner, "pierced to the heart" by a sense of guilt, is to repent and be immersed.

But if we regard their question as having definite reference to the salvation of which Peter had already spoken, (verse 21,) and their meaning, What shall we do to be saved? then the answer is equally definite: it teaches that what a sinner thus affected is to do to be saved, is to repent and be immersed.

From these two observations, the reader perceives, that so far as the conditions of salvation from past sins are concerned, the duty of the sinner is most definitely taught by the first two words of the answer, taken in connection with their question, without entering upon the controversy concerning the remainder of the answer. If it had been Peter's design merely to give an answer in concise terms, without explanation, no doubt he would have confined it to these two words, for they contain the only commands which he gives.

But he saw fit to accompany the two commands with suitable explanations. He qualifies the command to be immersed by the clause, "in the name of Jesus Christ," to show that it is under his authority that they were to be immersed, and not merely under that of the Father, whose authority alone was recognized in John's immersion. That we are right in referring to this limiting clause, "in the name of Jesus Christ," to the command to be immersed, and not to the command repent, is evident from the fact that it would be incongruous to say, "Repent in the name of Jesus Christ."

Peter further explains the two commands, by stating their specific design; by which term we mean the specific blessing which was to be expected as the consequence of obedience. It is "for the remission of sins." To convince an unbiased mind that this clause depends upon both the preceding commands, and express their design, it would only be necessary to repeat the words, "Repent and be immersed in the name of Jesus Christ for the remission of sins." But, inasmuch as it has suited the purpose of some controversialists to dispute this proposition, we here give the opinions of two recent representative commentators, who can not be suspected of undue bias in its favor.

Dr. Alexander (Presbyterian) says, "The whole phrase, to (or toward) remission of sins, describes this as the end to which the multitude had reference, and which, therefore, must be contemplated in the answer." Again: "The beneficial end to which all this led was the remission of sins."

Dr. Hackett (Baptist) expresses himself still more satisfactorily: "eis aphesin hamartion, in order to the forgiveness of sins, (Matt. 26:28 Luke iii: 3,) we connect, naturally, with the both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other."

The connection contended for can not be made more apparent by argument; it needs only that attention be called to it, in order to be perceived by every unbiased mind. It is possible that some doubt might arise in reference to the connection of the clause with the term repent, but one would imagine that its connection with the command be immersed could not be doubted.

But for the fact that it has been disputed. Indeed, some controversialists have felt so great necessity for denying the last-named connection, as to assume that the clause, "for the remission of sins" depends largely upon the term repent, and that the connection of thought is this: "Repent for the remission of sins, and be immersed in the name of Jesus Christ." It is a sufficient refutation of this assumption to remark, that, if Peter had intended to say this, he would most certainly have done so; but he has said something entirely different; and this shows that he meant something entirely different.

If men are permitted, after this style, to entirely reconstruct the sentences of inspired apostles, then there is no statement in the Word of God which may not be perverted. We dismiss this baseless assumption with the remark, that it has not been dignified by the indorsement of any writer of respectable attainments, known to the author, and it would not be noticed here, but for the frequency of its appearance in the pulpit, in the columns of denominational newspapers, and on the pages of partisan tracts.

The dependence of the clause, "for the remission of sins," upon both the verbs repent and be immersed, being established, it would seem undeniable that remission of sins is the blessing in order to the enjoyment of which they were commanded to repent and be immersed. This is universally admitted so far as the term repent is concerned, but by many denied in reference to the command be immersed; hence the proposition that immersion is for the remission of sins is rejected by the Protestant sects in general.

Assuming that remission of sins precedes immersion, and that, so far as adults are concerned, the only proper subjects for this ordinance are those whose sins are already pardoned, it is urged that for in this clause means "on account of" or "because of." Hence, Peter is understood to command, "Repent and be immersed on account of remission of sins already enjoyed." But this interpretation is subject to two insuperable objections. 1st. To command men to repent and be immersed because their sins were already remitted, is to require them not only to be immersed on this account, but to repent because they were already pardoned.

There is no possibility of extricating the interpretation from this absurdity. 2d. It contradicts an obvious fact of the case. It makes Peter command the inquirers to be immersed because their sins were already remitted, whereas it is an indisputable fact that their sins were not yet remitted. On the contrary, they were still pierced to the heart with a sense of guilt, and by the question they propounded were seeking how they might obtain the very pardon which this interpretation assumes that they already enjoyed.

Certainly no sane man would assume a position involving such absurdity, and so contradictory to an obvious fact, were he not driven to it by the inexorable demands of a theory which could not be otherwise sustained.

We observe, further, in reference to this interpretation, that even if we admit the propriety of supplanting the preposition for by the phrase on account of, the substitute will not answer the purpose for which it is employed. The meaning of this phrase varies, according as its object is past or future. "On account of" some past event may mean because it has taken place; but on account of an event yet in the future, would, in the same connection, mean in order that it might take place. The same is true of the equivalent phrase, "because of." If, then, the parties addressed by Peter were already pardoned, "on account of the remission of sins" would mean, because their sins had been remitted.

But as this is an indisputable fact that the parties addressed were yet unpardoned, what they are commanded to do on account of remission of sins must mean, in order that their sins may be remitted. Such a rendering, therefore, would not even render the obvious meaning of the passage less perspicuous than it already is.

It will be found that any other substitute for the preposition for, designed to force upon the passage a meaning different from that which it obviously bears, will as signally fail to suit the purpose of its author. If, with Dr. Alexander, we render, Repent and be immersed "to (or toward) remission of sins," we still have remission both beyond repentance and immersion, and depending upon them as preparatory conditions. Indeed, this rendering would leave it uncertain whether repentance and immersion would bring them to remission of sins, or only toward it, leaving an indefinite space yet to pass before obtaining it.

If, with others still--for every effort that ingenuity could suggest has been made to find another meaning for this passage--we render it, Repent and be immersed unto or into remission of sins, the attempt is fruitless; for remission of sins is still the blessing unto which or into which repentance and immersion are to lead the inquirers.

Sometimes the advocates of these various renderings, when disheartened by the failure of their attempts at argument and criticism, resort to raillery, and assert that the whole doctrine of immersion for the remission of sins depends upon the one little word for in the command, "be immersed for the remission of sins." If this were true, it would be no humiliation; for a doctrine based upon a word of God, however small, has an eternal and immutable foundation. But it is not true. On the contrary, you may draw a pencil-mark over the whole clause, "for the remission of sins," erasing it, with all the remainder of Peter's answer, and still the meaning will remain unchanged.

The connection would then read thus: "Brethren, what shall we do? Then Peter said to them, Repent, and be immersed every one of you in the name of the Lord Jesus." Remembering now that these parties were pierced to the heart with a sense of guilt, and that their question means, What shall we do to be saved from out sins? the answer must be understood as the answer to that question. But the answer is, Repent and be immersed; therefore, to repent and to be immersed are the two things which they must do in order to be saved from their sins.

The reader now perceives, that, in this first announcement to sinners of the terms of pardon, so guardedly has Peter expressed himself, and so skillfully has Luke interwoven with his words the historic facts, that whatever rendering men have forced upon the leading term, the meaning of the whole remains unchanged; and even when you strike this term and its dependent words out of the text, that same meaning still stares you in the face. The fact is suggestive of more than human wisdom. It reminds us that Peter spoke, and Luke wrote, as they were moved by the Holy Spirit. That infinite wisdom which was dictating a record for all time to come is displayed here, providing for future controversies which no human being could anticipate.

Like the sun in the heavens, which may be temporarily obscured by clouds, but will still break forth again, and shine upon all but those who hide from his beams, the light of truth which God has suspended in this passage may be dimmed for a moment by the mists of partisan criticism, but to those who are willing to see it, it will still send out its beams, and guide the trembling sinner unerringly to pardon and peace.

If there were any real ground for doubt as to the proper translation and real meaning of the words eis aphesin hamartion, for the remission of sins, when connected with the term immersion, a candid inquirer would resort to its usage when disconnected from this term, and seek thus to determine its exact import. It happens to occur only once in connection suitable to this purpose, but no number of occurrences could more definitely fix its meaning. When instituting the supper, Jesus says, "This is my blood of the new covenant, shed for many for the remission of sins," eis aphesin hamartion. It is impossible to doubt that the clause here means in order to the remission of sins. In this case it expresses the object for which something is to be done; in the passage we are discussing, it expresses the object for which something is commanded to be done: the grammatical and logical construction is the same in both cases, and, therefore, the meaning is the same. Men are to repent and be immersed in order to the attainment of the same blessing for which the blood of Jesus was shed. The propitiation through his blood was in order to the offer of pardon, while repentance and immersion are enjoined by Peter upon his hearers, in order to the attainment of pardon.

The careful reader will have observed that in stating the conditions of remission of sins to the multitude, Peter says nothing about the necessity of faith. This omission is not sufficiently accounted for by the fact that faith is implied in the command to repent and be immersed; for the parties now addressed were listening to the terms for the first time, and might fail to perceive this implication. But the fact is, that they did already believe, and it was a result of their faith, that they were pierced to the heart, and made to cry out, What shall we do? This Peter perceived, and therefore it would have been but little less than mockery to command them to believe. It will be observed, throughout the course of apostolic preaching, that they never commanded men to do what they had already done, but took them as they found them, and enjoined upon them only that which they yet lacked of complete obedience.

In the case before us. Peter was not laying down a complete formula for the conditions of pardon; but was simply informing the parties before him what they must do in order to the remission of their sins. Being believers already, they must add to their faith repentance and immersion.

Before dismissing this topic, we must remark that the doctrine of immersion for the remission of sins does not assume that immersion is the only condition of remission, but simply that, it is one among three conditions, and the last of the three. Administered previous to faith and repentance, as in the case of infants, it is not only absolutely worthless, but intensely sinful.

The exact meaning of the term repent will be considered below, under iii: 19.

After commanding the inquirers to repent and be immersed for the remission of sins, Peter adds the promise, "and you shall receive the gift of the Holy Spirit." The gift of the Holy Spirit should not be confounded with the Holy Spirit's gifts, nor with the fruits of the Spirit. The fruits of the Holy Spirit are religious traits of character, and they result from the gift of the Holy Spirit. The latter expression means, the Holy Spirit as a gift. It is analogous to the expression, "promise of the Holy Spirit" in verse 33, above, where Peter says, "having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear." The gifts of the Holy Spirit were various miraculous powers, intellectual and physical. These were conferred only upon a few individuals, while the gift of the Spirit is promised to all who repent and are immersed.

B. W. Johnson's
People's New Testament

38. 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. This clause states the motive or object which should induce them to repent and be baptized."--Prof. Hackett. The gift of the Holy Spirit. Promised as a comforter to all who obey Christ, but whom "the world cannot receive."

Jameison-Faussett-Brown

38. Repent--The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.
baptized . . . for the remission of sins--as the visible seal of that remission.

If Baptism is for the forgiveness of Sins What About the Thief on The Cross? He wasn't Baptized.

Jesus had the authority and power to cure the sick, heal the lame, restore sight to the blind, drive out demons, raise the dead, and forgive sins. See Luke 5:18-24 Luke 7:48

Jesus preformed many miracles while on earth, and forgiving the sins of the thief on the cross were one of them.

Luke 5:18-24
18 Some men came carrying a paralytic on a mat and tried to take him into the house to lay him before Jesus.
19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus.
20 When Jesus saw their faith, he said, "Friend, your sins are forgiven."
21 The Pharisees and the teachers of the law began thinking to themselves, "Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?"
22 Jesus knew what they were thinking and asked, "Why are you thinking these things in your hearts?
23 Which is easier: to say, `Your sins are forgiven,' or to say, `Get up and walk'?
24 But that you may know that the Son of Man has authority on earth to forgive sins...."

Luke 7:48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.

McGarvey and Pendleton's
Fourfold Gospel Commentary

Luke:23:43 And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise1.
To-day shalt thou be with me in Paradise. Jesus answered the robber's prayer by a solemn promise that they would, that day, be together in that portion of the invisible world where those who are accepted of God await the resurrection.

Many thoughtlessly make the dying robber the model of death-bed repentance, arguing that others may also be saved in this irregular manner. But Christ had not yet died, and the new testament or covenant was not sealed. Jesus then could change its terms to suit the occasion. It is therefore no evidence whatever that after his death and in his present glorified state our Lord will in any way change the covenant so as to do away with a single one of the terms required for obtaining remission of sins (Hebrews 9:15-18). Moreover, the example of the penitent robber is a difficult one to follow; he professed faith in Christ and his kingdom when there was no other voice in the whole wide world willing to do such a thing. Any one having such a faith in Christ will not put off his confession until the hour of death.

B. W. Johnson's
People's New Testament

To-day shalt thou be with me in paradise. On the cross together, the evil doer, who believed in the Crucified One, shall be with Christ in paradise. He was no doubt a Jew, perhaps knew somewhat of Christ before, and was saved by the power and word of Christ, before, and was saved by the power and word of Christ, as he saved the woman that was a sinner (Luke 7:48

If Baptism is for the forgiveness of sins why was Jesus Baptized

We see in Isaiah 11:2 where it is prophesied that the spirit of the Lord will rest on Jesus.

Isaiah 11:2 The Spirit of the LORD will rest on him-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD

We see in Matthew 3:1-16 where the prophecy in Isaiah is fulfilled (the spirit of God descends on him)

Matthew 3:16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.

We see in Malachi 3:1 where it is prophesied that a messenger will be sent to prepare the way for Jesus (John the Baptist)

Malachi 3:1
1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts
Isaiah 40:3 (in the wilderness a highway for our God is fulfilled A voice of one calling: "In the desert prepare the way for the LORD; make straight)

We see in Matthew 3:1 where the prophecy in Malachi 3; 16 and Isaiah 40:3 are fulfilled

Matthew 3:1 In those days John the Baptist came, preaching in the Desert of Judea 2 and saying, "Repent, for the kingdom of heaven is near."
3 This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert, `Prepare the way for the Lord, make straight paths for him.

Excerpts from various writings

Thus the baptism of Christ was the occasion of his public recognition.

It is true that baptism was for sinners; Jesus was sinless; but he humbled himself, accepted the burden of human duties, and must set a perfect example to men.

His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth.

In order to fulfill all righteousness, show forth a perfect obedience, set a perfect example, it became him to submit to the institution of baptism, and it became John to administer it to him.

No reader should fail to observe the significance of the time chosen by God for the acknowledgment of the Son. It is just after he has humbled himself in an act of obedience, in baptism, that the Holy Spirit anoints him as the Christ,

Though John's baptism was no part of the Mosaic ritual, it was, nevertheless, a precept of God, given by his prophet (John 1:33). Had Jesus neglected or refused to obey this precept he would have lacked a portion of the full armor of righteousness, and the Pharisees would have hastened to strike him at this loose joint of his harness

No more forcible expression of the estimate set by God on this institution could be given. This example and the New Testament harmonizes in teaching--1. That we must be baptized if we would follow Christ. 2. That it is when we repent and are baptized that we receive the Holy Spirit (Acts 2:38).

Isaiah 11
1 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.

2 The Spirit of the LORD will rest on him-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD

The Complete Matthew Henry
Commentary on the Bible

That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, v. 2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fullness of the Godhead dwelling in him, Col. 1:19; 2:9. He began his preaching with this (Lu. 4:18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (Jn. 5:22, 27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fullness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Mt. 11:27

Malachi 3:1
1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

The Complete Matthew Henry
Commentary on the Bible

A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold (ch. 40:3), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet;

He is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon-to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care

Matthew 3:16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.

B. W. Johnson's
People's New Testament

15. Suffer it to be so now. The term "now" implies that the relation of Jesus to his work made it proper that now he should be baptized. It is true that baptism was for sinners; Jesus was sinless; but he humbled himself, accepted the burden of human duties, and must set a perfect example to men. He obeyed the Jewish law, and it was needful also that he obey the Divine rite that John had inaugurated. Thus it becometh us. In order to fulfill all righteousness, show forth a perfect obedience, set a perfect example, it became him to submit to the institution of baptism, and it became John to administer it to him.

Matthew 3:17 And a voice from heaven said, "This is my Son, whom I love; with him I am well pleased."

B. W. Johnson's
People's New Testament

17. A voice from heaven. Three times God speaks from heaven in connection with the ministry of Christ--at his baptism, his transfiguration, and in the temple just before his suffering. Thou art my beloved Son. The very words addressed to the Messiah in Psalm 2:7; and from which the Son of God became one of his standing appellations. Thus the baptism of Christ was the occasion of his public recognition. No reader should fail to observe the significance of the time chosen by God for the acknowledgment of the Son. It is just after he has humbled himself in an act of obedience, in baptism, that the Holy Spirit anoints him as the Christ, and God formally acknowledges him as his Son. No more forcible expression of the estimate set by God on this institution could be given. This example and the New Testament harmonizes in teaching--1. That we must be baptized if we would follow Christ. 2. That it is when we repent and are baptized that we receive the Holy Spirit (Acts 2:38). 3. That when we have obeyed the Lord he will recognize us as his children.

McGarvey and Pendleton's
Fourfold Gospel Commentary

To fulfil all righteousness. Jesus came not only to fulfill all the requirements of the law, but also all that wider ranger of righteousness of which the law was only a part. (1) Though John's baptism was no part of the Mosaic ritual, it was, nevertheless, a precept of God, given by his prophet (John 1:33). Had Jesus neglected or refused to obey this precept he would have lacked a portion of the full armor of righteousness, and the Pharisees would have hastened to strike him at this loose joint of his harness (
Mt 21:23-27). (2) It was the divinely appointed method by which the Messiahship of Jesus was to be revealed to the witness John (John 1:33,34). We should note here that those who fail to obey God's ordinance of baptism fail (1) to follow the example of Jesus in fulfilling the divine will and precepts (2) to obey one of the positive commands of almighty God spoken by his own Son.
Then he suffereth him. John's humility caused him to shrink from this duty, but did not make him willfully persist in declining it. Humility ceases to be a virtue when it keeps us from performing our allotted tasks.

We see in Luke 4:18 that after being Baptized, Receiving the Holy Spirit, and having been tempted by Satan Jesus begins his ministry.

Luke 4:18 "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed.