Shirley H Supporter Wife, mother, veteran in the spiritual war we all face!

If you look for the death, burial and resurrection of Jesus in the early chapters of Acts, you will not find it. 

Why? Look at Matthew chapter 9. The question that Jesus answered, and His response. He was asked, "What must I do to possess eternal life?" Jesus answered, "Keep the commandments, then follow Me." (Verse 21)

The apostles, were looking for the arrival of 'the Kingdom.' Peter believed in the "Name" of Jesus. (Verse 38 in chapter 2) Chapter 2, verse 39 says "the promise that was made is for you and your children."

What promise? What children?

The covenant made to Abraham in Genisis 12:3. This promise goes back to Genesis 3:15. The seed of the woman. That Seed is Christ. The heirs are the children. Abraham's seed, are the Jewish people. The men of Israel.

Acts 2:22, Peter addresses the "men of Israel." These are the children of the promise.

Notice that the apostles stayed in the Jerusalem area for years after the crucifixion. They were risking their lives expecting the imminent arrival of the Kingdom.

Compare Acts 4:13 to Acts 8:1-16. The members of the sanhedrin were amazed at the boldness of Peter and John!

In 8:17, they had laid hands on, and baptized in the"Name" of Jesus. The Holy Spirit was then received, by he POWER of Jesus Name.

Acts chapter 9, Paul is persecuting Christians, Stephen is martyred. Then Saul is chosen to be an instrument of Jesus to bring "My Name" to the gentiles.

Then see 1 Corinthians 15:1-4. It is all about the blood and faith in Jesus death, burial and resurrection.

Law has been fulfilled, and now we are in the age of Grace.

November 24 2022 • 0 responses • Vote Up • Share • Report

John Appelt Supporter

Peter clearly presented the saving message when he wrote his first epistle. People are saved to a living hope and for an incorruptible inheritance, when they are born again, 1 Peter 1:3-4. They are redeemed through the precious blood of Christ, 1 Peter 1:18-21, and born again of incorruptible seed through the word of God, 1 Peter 1:23.

In Acts 2, Peter is not telling anyone how to be saved. Instead, Peter brings up an issue important to the “men of Israel.” They had just crucified Jesus and put Him to death. Peter tells the Jews that they are guilty of killing Jesus of Nazareth, Acts 2:22-23.

But Peter also emphasizes that God raised Jesus from the dead and exalted Him to the right hand of God. Then, he declared that this very Jesus they crucified is now both Lord and Christ, Acts 2:36.

They are stricken by this truth, especially understanding that this Jesus they had rejected is One with power to judge them, Acts 10:42. To escape the judgment they deserve, they ask what they should do.

The directions Peter gives in Acts 2:38-40, are not how to be saved and have eternal life, but to be nationally delivered from coming judgment. Each person was to separate themselves, Acts 2:40, and repent of their part in the crucifixion. Then, they were to submit to baptism indicating their public confession of their sin, much like the earlier message of John the Baptist to the nation of Israel, of repenting and being baptized, Matthew 3:1-2. But this time it meant identifying with Jesus Christ as they were baptized in His name. Through this, they would receive the gift of the Holy Spirit.

The result was electrifying, as people listening to Peter, repented and were baptized, so that the number grew to 3,000.

This amazing scene does not mean there was a different message of salvation. The message of salvation was already taught in unmistakably clear terms, when Jesus, during His ministry, told the people they must believe in Him to have eternal life, John 6:47.

In fact, what Jesus taught was a continuation of salvation in the Old Testament. Jesus, in teaching the new birth, John 3:5-8, reminded Nicodemus about it, John 3:10. It was always justification by faith, Romans 4:1-12.

Furthermore, Paul emphasized that the law was never the way to be saved, Romans 3:20. If one reads Matthew 19:16-21, it seems like it was, but Jesus was speaking to the young man about what to do to have treasure in heaven, not how to be saved. This eternal life is the future phase when believers are rewarded by being dedicated disciples. Selling possessions to give to the poor would never insure salvation.

To treat Acts 2:38-40 as directions on how to be saved, creates theological problems. It makes salvation a result of works, if one must repent and be baptized to be saved. God’s way of salvation is believing in Jesus for eternal life. It is by faith.

4 days ago • 0 responses • Vote Up • Share • Report

Scott Broberg Supporter Fig Tree Ministries

This is a challenging and deeply theological question, and it highlights the tension between modern systematic theology and the dynamic, context-rich proclamation found in the Book of Acts.

Peter’s central message in Acts 2 is this: Jesus is the Messiah—the anointed one of God, crucified and resurrected, now exalted as Lord (vv. 22–36).

This declaration is not just a theological proposition; it’s a confrontation. Peter proclaims that God has made Jesus both Lord and Christ, and that his audience was complicit in his crucifixion.

By verse 37, the people are “cut to the heart.” They now believe that Jesus is the Christ, and they ask the crucial question: “What shall we do?”

But this raises a theological dilemma: If salvation comes by believing in Jesus for eternal life, then has Peter failed to explain that? 

Is the offer of eternal salvation even present here?

The only explicit “salvation” language appears in verse 21:

“Everyone who calls on the name of the Lord will be saved.”

This is a quote from Joel 2:32, and it provides the theological anchor within Peter's sermon. Peter interprets “the Lord” in Joel as Jesus. 

So, to call on the name of Jesus is to call on God’s Salvation. 

And as it turns out, that is what his name means. 

In Hebrew, Yeshua (ישוע) derives from Yasha (יָשַׁע) meaning “to save,” and Ya, a short form for God’s name. Thus, to call on Jesus is to place your trust in the very salvation that God himself provides. It is a theological act of faith and the covenant faithfulness of God.

Unlike modern evangelistic formulas, Peter doesn't use language like, “believe in Jesus for eternal life.” Instead, he is addressing a Jewish audience that already believes in the God of Israel, understands covenant and the importance of maintaining a covenant relationship, and is awaiting the Messiah. 

In their worldview, belief in the Messiah implies action—namely, repentance, confession, and covenant loyalty — because God specifically anoints the Messiah for His purposes.

Peter’s call in verse 38—“Repent and be baptized...in the name of Jesus”—is not legalism or works-righteousness. It is a covenant response.

Repentance (teshuvah) in Jewish thought is not simply “trying harder” or performing rituals.

Repentance involves:
1.	Recognition of sin (confession)
2.	Turning away from sin (a change in direction)
3.	Returning to God (renewed loyalty and relationship)

These are not “works” in the Pauline sense (external rituals or boundary markers) but expressions of faith in action—faith embodied in repentance and covenant renewal. Peter's audience understood this, even if the modern reader misses it.

We often seek a systematic explanation of atonement or salvation in the style of Anselm, Calvin, or modern evangelical tracts. But Peter is not writing a theology textbook—he’s proclaiming good news within a living Jewish, covenantal tradition.

In Jewish thinking, God forgives sin, not by works, but through turning (repentance), confession, and reconciliation. 

This is evident in 2 Chronicles 7:14: “If my people…turn from their wicked ways…I will forgive their sin…”

In Acts 2, Peter is extending that ancient promise to a new moment in redemptive history:

Forgiveness and reconciliation are now available through the crucified and risen Jesus, the true Messiah.

Theories of atonement are complex and have developed over centuries. Early believers may not have had a fully formed theory like Anselm’s satisfaction theory, but they understood the basic truth of God's offer to forgive sins and provide new life. 

Those who call on God through the name of Jesus are included in that promise of salvation.

A question here is, were they saved by verse 37? “They were cut to the heart” indicates they recognized their sin, had a new recognition that Jesus was the Messiah, and turned back to God.

3 days ago • 0 responses • Vote Up • Share • Report