Hello and welcome. In this article, we'll look at comments on Acts 2:39 in early Christianity. This article is a supplement to our article on Acts 2:39 offering a comprehensive critique of Paedobaptist interpretations. You can read that article here.
THE TEXT AND ITS THEOLOGICAL RELEVANCE
Act 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Act 2:39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
Act 2:40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
Act 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
“Not only those that do actually profess faith in and obedience unto Christ, (Mar 16:15-16; Act 8:37-38); but also the infants of one, or both, believing parents, are to be baptized, (Gen 17:7, 9; Gal 3:9, 14; Col 2:11-12; Act 2:38-39; Rom 4:11-12; 1Co 7:14; Mat 28:19; Mar 10:13-16; Luk 18:15).” - Westminster Confession of 1646, Chapter XXVIII, Section IV
“74. Q. Should infants, too, be baptized?A. Yes. Infants as well as adults belong to God's covenant and congregation.[1] Through Christ's blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults.[2] Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers.[3] This was done in the old covenant by circumcision,[4] in place of which baptism was instituted in the new covenant.[5][1] Gen. 17:7; Matt. 19:14. [2] Ps. 22:11; Is. 44:1-3; Acts 2:38, 39; 16:31. [3] Acts 10:47; I Cor. 7:14. [4] Gen. 17:9-14. [5] Col. 2: 11-13.” - Heidelberg Catechism, Question 74
“Lutheran theologians also note that St. Peter's words on Pentecost included children in the promise of Baptism, "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. The promise is for you and your children" (Acts 2:38-39).” - WELS, Topical Q&A, Circumcision Sacrament of Holy Baptism
HISTORICAL PURPOSE AND METHOD
Purpose:
Many, but not all Paedobaptists lean heavily into Church history as part of their arguments and justification for Paedobaptism. Because of this, and since Acts 2:39 is one of the foundational prooftexts for Paedobaptism, we want to look at historical sources that comment on Acts 2:39 and its context to see if they also see the verse as supporting and/or demonstrating Paedobaptism.
Method:
When we discern if an early Christian thought a verse supported a doctrine, it's important to not read our understanding or interpretation into that person. Simply stated, someone quoting a verse we believe supports a doctrine doesn't mean they think the same way. We must prioritize what the writer did or didn't say in their own words. Even if we know a writer affirmed a certain doctrine, that doesn't mean they agree with contemporary affirmers on the prooftexts for that doctrine. For example, Presbyterians, Lutherans, and Eastern Orthodox agree on infant baptism. However, they don't all agree on which prooftexts and arguments demonstrate the doctrine. Agreement on doctrine does not logically demand agreement on all prooftexts or arguments.
If a writer did not explicitly espouse infant baptism from Acts 2:39, we are by no means arguing that this means they denied infant baptism. That claim would require further evidence and arguments. We are simply aiming to find out how Acts 2:39 was seen and understood historically. Was Acts 2:39 commonly seen and referenced as demonstrating infant baptism? Or is that aspect missing and not mentioned when the verse and its context are mentioned? Does the writer just point out believers as those who were baptized? These are the questions we are seeking to answer in this article.
Disclaimer: (When it comes to early Christian documents, we have tens of thousands of pages from primary sources that have survived to today. Many documents to this day haven't been translated into English and/or are difficult to access. Very few if any individuals have read and processed each page of the available documents that have come down to us. We by no means have a perfectly clear picture of history and what each and every writer believed. Our goal is to be fair to each writer and err on the side of not overstating our case or being overly dogmatic regarding what certain individuals did or did not believe. This assessment is based on the documents that we have read ourselves. It's important to acknowledge that we can be in error concerning how we've interpreted and understood some sources. We are by no means claiming that early Christians were in universal agreement with us on this issue. This article will almost certainly have further updates and additions in the future as we continue reading primary sources.)
EARLY CHRISTIANS ON ACTS 2:39
“Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” And when the multitudes exclaimed, “What shall we do then?” Peter says to them, “Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Thus the apostles did not preach another God, or another Fulness; nor, that the Christ who suffered and rose again was one, while he who flew off on high was another, and remained impassible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead; and they preached faith in Him, to those who did not believe on the Son of God, and exhorted them out of the prophets, that the Christ whom God promised to send, He sent in Jesus, whom they crucified and God raised up.” - Against Heresies, Book III, Chapter XII
“For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men.” - Against Heresies, Book IV, Chapter XXIII
Irenaeus is one of the earliest commenters on Acts 2. He doesn't say anything relevant for our purposes here in Book III. However, in Book IV he mentions the people baptized in Acts 2 and some details about them. They were persuaded, feared God, and were baptized. Irenaeus doesn't give us categorical distinctions of various age groups and he doesn't point out a normative principle of infant baptism. He just says that thousands of "men" were baptized.
“All having been therefore called, those who are willing to obey have been named “called.” For there is no unrighteousness with God. Those of either race who have believed, are “a peculiar people.” And in the Acts of the Apostles you will find this, word for word, “Those then who received his word were baptized;” but those who would not obey kept themselves aloof. To these prophecy says, “If ye be willing and hear me, ye shall eat the good things of the land;” proving that choice or refusal depends on ourselves.” - The Stomata, Book I, Chapter XVIII
“But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent.” Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, “Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.” - Epistle LXXII, Section 17
“For in the power of the Holy Ghost, by the will of Father and Son, Peter stood with the Eleven, and lifting up his voice, (according to the text, Lift up thy voice with strength, thou that bringest good tidings to Jerusalem), captured in the spiritual net of his words, about three thousand souls. So great was the grace which wrought in all the Apostles together, that, out of the Jews, those crucifiers of Christ, this great number believed, and were baptized in the Name of Christ, and continued steadfastly in the Apostles’ doctrine and in the prayers.” - Lecture XVII, Section 21
“They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? but, “What shall we do?” Here again Peter, though the question is put to all, is the man to answer. “Repent,” says he, “and be baptized every one of you, in the name of Jesus Christ.” (v. 38.) He does not yet say, Believe, but, “Be baptized every one of you.” For this they received in baptism. Then he speaks of the gain; “For the remission of sins, and ye shall receive the gift of the Holy Ghost.” If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, “For the promise is unto you” (v. 39): for he had spoken of a promise above. “And to your children,” he says: the gift is greater, when these are to be heirs of the blessings. “And to all,” he continues, “that are afar off:” if to those that are afar off, much more to you that are near: “even as many as the Lord our God shall call.” Observe the time he takes for saying, “To those that are afar off.” It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. “And with many other words did he testify, and exhort, saying.” (v. 40.) Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. “He testified and exhorted, saying.” This is the perfection of teaching, comprising something of fear and something of love. “Save yourselves from this untoward generation.” He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present evils as well. “Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.” - Homily VII, on Acts ii.37
“This then is one proof, but the next, after it, is his saying, that “people whom He foreknew,” that is, who He knew clearly were suited to it, and would receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41; iv. 4; xxi. 20.) For three, five, even ten thousand were believers from among them. And so to prevent any from saying, Art thou the people, then? And because thou hast been called, hath the nation been called?” - Homily XVIII, on Romans X.14-15
John Chrysostom is arguably the earliest writer who says anything about Acts 2:39 and the surrounding context that could be interpreted as meaning infant baptism when he says that children are heirs of the blessings. This statement is, of course, not inherently problematic for any particular perspective. Credobaptists and Paedobaptists alike would affirm that children are heirs of blessings. The distinction would be in how exactly the blessings are appropriated. In his Homily XVIII, John comments on the audience in Acts 2. He identifies those who were baptized in verse 41 as three thousand believers. In the immediate context, it would seem that John has Credobaptism in mind. While his comment about children doesn't give us as much information as we'd like and doesn't explicitly point out a principle of infant baptism, there's a good probability that he did have this in mind given that we know he does affirm Paedobaptism as a doctrine (cf. Catecheses in Augustine, Against Julian, 1:6:21).
“We have spoken to you on the preceding passage, suggesting how the Father may be understood as True, and the Son as the Truth. But when the Lord Jesus said, “He that sent me is true,” the Jews understood not that He spake to them of the Father. And He said to them, as you have just heard in the reading, “When ye have lifted up the Son of man, then shall ye know that I am, and [that] I do nothing of myself; but as the Father hath taught me, I speak these things.” What means this? For it looks as if all He said was, that they would know who He was after His passion. Without doubt, therefore, He saw that some there, whom He Himself knew, whom with the rest of His saints He Himself in His foreknowledge had chosen before the foundation of the world, would believe after His passion. These are the very persons whom we are constantly commending, and with much entreaty setting forth for your imitation. For on the sending down of the Holy Spirit after the Lord’s passion, and resurrection, and ascension, when miracles were being done in the name of Him whom, as if dead, the persecuting Jews had despised, they were pricked in their hearts; and they who in their rage slew Him were changed and believed; and they who in their rage shed His blood, now in the spirit of faith drank it; to wit, those three thousand, and those five thousand Jews whom now He saw there, when He said, “When ye have lifted up the Son of man, then shall ye know that I am [He].” It was as if He had said, I let your recognition lie over till I have completed my passion: in your own order ye shall know who I am. Not that all who heard Him were only then to believe, that is, after the Lord’s passion; for a little after it is said, “As He spake these words, many believed on Him;” and the Son of man was not yet lifted up. But the lifting up He is speaking of is that of His passion, not of His glorification; of the cross, not of heaven; for He was exalted there also when He hung on the tree. But that exaltation was His humiliation; for then He became obedient even to the death of the cross. This required to be accomplished by the hands of those who should afterwards believe, and to whom He says, “When ye have lifted up the Son of man, then shall ye know that I am [He].” - Tractate XL, Section 2
“Of this people too, of the people of the Jews, were they, who when Peter was speaking, setting forth the Passion, and Resurrection, and Divinity of Christ (after that the Holy Ghost had been received, when all they on whom the Holy Ghost had come, spake with the tongues of all nations), being pricked in spirit as they heard him, sought counsel for their salvation, understanding as they did that they were guilty of the Blood of Christ; because they had crucified, and slain Him, in whose name though slain by them they saw such great miracles wrought; and saw the presence of the Holy Ghost. And so seeking counsel they received for answer; “Repent, and be baptized every one of you, in the name of our Lord Jesus Christ, and your sins shall be forgiven you.” Who should despair of the forgiveness of his sins, when the crime of killing Christ was forgiven to those who were guilty of it? They were converted from among this people of the Jews; were converted, and baptized. They came to the Lord’s table, and in faith drank that Blood, which in their fury they had shed. Now in what sort they were converted, how decidedly, and how perfectly, the Acts of the Apostles show." - Sermon 27, Section 4
Augustine's comments also don't give us much to go off of. He doesn't point out categorical distinctions of various age groups or a normative principle of infant baptism. He identifies those who were baptized in Acts as Jews who had "fury" and "rage" concerning the crucifixion of Jesus. This seems to denote people who are older than infancy. He gives other details that convey the baptisms of Acts 2 occurred on a credo basis by connecting the reception of baptism to being changed, believing, being converted, and drinking by faith.
“In fact, the case of the Crucified is so different from that of His crucifiers that what Christ undertook could not be reversed, while what they did could be wiped out. For He Who came to save sinners did not refuse mercy even to His murderers, but changed the evil of the wicked into the goodness of the believing, that God’s grace might be the more wonderful, being mercifully put in force, not according to men’s merits, but according to the multitude of the riches of God’s wisdom and knowledge, seeing that they also who had shed the Saviour’s blood were received into the baptismal flood. For, as says the Scripture, which contains the Apostles’ acts when the preaching of the blessed Apostle Peter pierced the hearts of the Jews, and they acknowledged the iniquity of their crime, saying, “what shall we do, brethren?” the same Apostle said, “Repent and be baptized, each one of you, in the name of Jesus Christ for the remission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise, and to your sons, and to all that are afar off, whomsoever our Lord God has called,” and soon after the Scripture goes on to say: “they therefore that received his word were baptized, and there were added on that day about 3,000 souls.” - Sermon LXVII, Section III
“And that we do not contend for this on our own conviction but retain it on Apostolic authority, we prove by a sufficiently apt example, following the blessed Apostle Peter, who, on the very day on which the promised coming of the Holy Ghost filled up the number of those that believed, dedicated to God in the baptismal font three thousand of the people who had been converted by his preaching. The Holy Scripture, which contains the Acts of Apostles, teaches this in its faithful narrative, saying, “Now when they heard this they were pricked in the heart, and said unto Peter and to the rest of the Apostles, what shall we do, brethren? But Peter said unto them, Repent ye and be baptized every one of you in the name of Jesus Christ, unto the remission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise, and to your children and to all that are afar off, even as many as the Lord our God shall call unto Him. With many other words also he testified and exhorted them saying, Save yourselves from this crooked generation. They then that received his word were baptized, and there were added in that day about three thousand.” - Letter XVI, Section V
In Leo's Sermon LXVII, we aren't given any substantial pieces of information that are helpful to our investigation. However, Leo's Letter XVI does shed some light on how he sees Acts 2:39 and its context. He says that those who received the promise and were baptized were first converted by preaching and they believed. Leo seems to see the baptisms in Acts 2 on a credo basis. He doesn't point out categorical distinctions of various age groups or a normative principle of infant baptism.
“But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, And such indeed were ye; but ye are washed, but ye are sanctified (1 Cor. vi. 11); because, in truth, amended life sanctifies those whom the ablution of the affliction of tears cleanses through penitence. Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, Repent, and be baptized every one of you (Acts ii. 38). For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when the chief pastor of the Church himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?” - The Book of Pastoral Rule, Chapter XXX
Like many before him, Gregory does not give us much of his own comments to work with. He doesn't point out categorical distinctions of various age groups or a normative principle of infant baptism. He does connect the baptisms in Acts 2 with a prerequisite of personal penitence and lament over your own sins. This indicates that those who were to be baptized in Acts 2 had first matured in mind to be able to express penitence.
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“Behold the fulfillment of the prophecy of Joel. Notice that after the fire of the Holy Spirit there followed the vapor of compunction, for smoke tends to cause tears. Those who have laughed in ridicule begin to weep. They beat their breasts. They present their prayer to God as a sacrifice, so that as people who are to be saved they may be able to taste of that blood that before, when they were damned, they had called down upon themselves and their children.” -Commentary on Acts, 2:37, p. 36-37
"When the Church’s baptism was celebrated for the first time, divine mercy providentially gathered together three thousand souls for the profession of the holy Trinity. On the fiftieth day of Passover, when the law was given, Moses indeed ordered the festival of first fruits to be introduced. Now, however, with the coming of the Holy Spirit, it is not sheaves of grain, but the first fruits of souls, which are consecrated to the Lord." - Commentary on Acts, 2:41, p. 37
In his commentary on Acts 2:37, Bede mentions that this section of the chapter is a fulfillment of Joel 2. This is in alignment with our perspective that Peter meant to call his audience's attention to Joel 2 in verses 38-39. Joel 2 is a passage Peter already mentioned earlier in Acts 2:16. Bede doesn't give us much to work with. The fact that he doesn't point out a reference to Genesis 17 or any normative principle of infant baptism seems to indicate that he doesn't see Acts 2:39 and its context as supporting or demonstrating Paedobaptism.
SUMMARIZING THE DATA
We've now looked at every commentary on Acts 2:39 and its surrounding context that we've been able to find from the 2nd to the 8th centuries. We can categorize them into a few groups.
Group 1: Writers who could be interpreted as espousing Paedobaptism in Acts 2:39
- John Chrysostom
Group 2: Writers who don't give us enough information in their own words to make any judgment
- Cyprian of Carthage
Group 3: Writers who point out the fulfillment and connection with Joel 2
- Bede the Venerable
Group 4: Writers who don't explicitly point out a normative principle of infant baptism from Acts 2 and place the Acts 2 baptisms on a credo basis
- Irenaeus of Lyon
- Clement of Alexandria
- Cyril of Jerusalem
- Augustine of Hippo
- Pope Leo I
- Pope Gregory I
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