The New Birth
In every age salvation is by grace through faith based on the atoning sacrifice of Jesus Christ. (See Rom. 3:21–26; Eph. 2:8–9; Heb. 10.) Grace means salvation is a gift from God, which we cannot merit or earn. Salvation is free; it does not come by our works but by God’s work in us. Faith means we receive God’s saving work by trusting in and yielding to Him. Moreover, in every age saving faith involves obedience to God’s plan of salvation. (See Heb. 11:7–8, 27–29.)
New Testament Salvation
Under the new covenant, Jesus commands believers to be “born again,” or “born of water and of the Spirit” (John 3:3, 5). This experience is greater than what was available under the old covenant. (See Luke 7:28; Heb. 8; 11:39–40.) The new covenant did not come into effect until after Christ’s ascension, and it involves a new experience of being baptized with God’s Spirit. (See Luke 24:47–49; John 7:39; 16:7; Acts 1:4–8; Gal. 3:13–14.)
We are saved by faith in the gospel of Jesus Christ (Rom. 1:16–17). The gospel is the death, burial, and resurrection of Jesus (1 Cor. 15:1–4). Faith is more than mental assent or verbal profession; it includes response and obedience. (See Matt. 7:21–27; Rom. 1:5; 6:17; 10:16; 16:26; 2 Thess. 1:7–10.) In our day, saving faith means both accepting the gospel and obeying the gospel (personally appropriating or applying the gospel).
On the Day of Pentecost, the birthday of the New Testament church, the apostle Peter preached the first gospel sermon, with the endorsement of the other apostles. He proclaimed the death, burial, and resurrection of Jesus Christ. Convicted of their sins the audience cried out, “Men and brethren, what shall we do?” (Acts 2:37). The apostles gave a precise, complete, and unequivocal answer: “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” (Acts 2:38). We obey the gospel by repentance (death to sin), water baptism by immersion in the name of Jesus Christ (burial with Christ), and receiving the Holy Spirit (new life in Christ). (See Rom. 6:1–7; 7:6; 8:2, 10.)
This response is the biblical expression of saving faith. (See Mark 1:15; 16:16; John 7:37–39; Acts 11:15–17.) This threefold experience is the application of God’s grace, and it brings regeneration, justification, and initial sanctification. (See 1 Cor. 6:11; Titus 3:5–7.) Baptism of water and Spirit is birth of water and Spirit. The three steps are not human works that earn salvation but divine works in human lives. They are often nearly simultaneous, but theologically they are distinct. Together they are integral aspects of conversion or initiation into the New Testament church. Acts 2:38 is the comprehensive answer to an inquiry about salvation, expressing in a nutshell the proper response to the gospel.
Repentance
Repentance is a turn from sin to God (Acts 26:18–20). It involves an intellectual change (change of views), an emotional change (change of feelings), and a volitional change (change of purpose). It includes recognition of sin, confession of sin to God, contrition or godly sorrow for sin, and a decision to forsake sin. (See Ps. 51:17; Prov. 28:13; Mark 2:17; Luke 3:7–8; 1 John 1:9; 2 Cor. 7:10.) With repentance comes the willingness to make restitution for past sins as much as possible (Matt. 5:23–24; Luke 19:8). Repentance is the first step of faith, and it is necessary to salvation. (See Mark 1:15; Luke 13:3, 5; Acts 17:30; 2 Pet. 3:9.)
At repentance, we decide to turn away from sin, and God enables us to break away from sinful habits and desires. The complete work of forgiveness and remission comes through repentance and water baptism (Acts 2:38). Repentance deals with a person’s sinful lifestyle, while baptism deals with the record and consequences of sin. Repentance prepares the way for a personal relationship with God, qualifying us for baptism of water and Spirit.
Water Baptism
Water baptism is part of salvation (1 Pet. 3:21). It expresses faith in God by obedience to His Word, and it specifically confesses faith in Jesus as Savior. The scriptural mode of baptism is immersion in water, and only this method communicates the biblical significance of baptism as a burial. (See Matt. 3:16; Acts 8:36–39; Rom. 6:4.) Faith and repentance from sin are necessary to its validity; thus infant baptism is not appropriate. (See Matt. 3:6–11; Acts 2:38; 18:8.)
The Bible records five accounts of baptism in the New Testament church that describe a name or formula. In each case the name is Jesus. (See Acts 2:38; 8:16; 10:48; 19:5; 22:16.) The Epistles also allude to the Jesus Name formula. (See Rom. 6:3–4; 1 Cor. 1:13; 6:11; Gal. 3:27; Col. 2:12.) Matthew 28:19 also refers to this formula, for it describes a singular name that represents all of God’s redemptive manifestations, and that name is Jesus. (See Zech. 14:9; Matt. 1:21; John 5:43; 14:26; Rev. 22:3–4.) Moreover, Jesus is the name described in other accounts of the Great Commission (Mark 16:17; Luke 24:47).
Thus we should administer baptism in the name of the Lord Jesus Christ. This means invoking the name of Jesus orally (Acts 22:16; James 2:7) and rebaptizing those who have been baptized another way (Acts 19:1–5). Calling on the name of Jesus expresses faith in His identity, atoning work, power, and authority. Jesus is the only saving name, the name for remission of sins, the highest name, and the name in which we are to say and do all things. (See Acts 4:12; 10:43; Phil. 2:9–11; Col. 3:17.) Using Jesus’ name is the proper way to fulfill the purposes for baptism.
The Baptism of the Holy Spirit
The baptism with, by, in, or of the Holy Ghost (Holy Spirit) is part of New Testament salvation. (See Rom. 8:1–17; 1 Cor. 12:13; Eph. 1:13–14.) The phrase describes how believers are immersed in and filled with God’s Spirit. The terms “baptized, filled, received, fell on, came upon, poured out the gift on” all describe this experience. (See Acts 1:4–5; 2:4; 10:44–47; 11:15–17; 19:1–6.) It is promised to all who believe on Jesus and obey His Word. (See John 7:38–39; Acts 5:32; 11:15–17; 19:2.)
The Bible records five accounts of people receiving the Holy Spirit in the New Testament church. Tongues are explicit in three accounts and implicit in the other two. On the Day of Pentecost, a sound of wind signified the coming of the Spirit and tongue-like flames signaled the availability to each person, but speaking in tongues “as the Spirit gave them utterance” was the initial sign of each individual filling (Acts 2:1–4). By God’s power they spoke miraculously in languages they had never learned. Peter and the other apostles identified tongues with the outpouring of the Spirit (Acts 2:14–18, 33). When Gentiles received the Holy Spirit, it was the sign of tongues that convinced the skeptical, astonished Jews; tongues alone sufficiently identified this event as the Pentecostal experience (Acts 10:44–47; 11:15–17). The Ephesian disciples also spoke in tongues as the first sign of receiving the Spirit (Acts 19:6). When the Samaritans received the Spirit, an unnamed miraculous sign indicated the exact moment; its prior absence denoted they did not already have the Spirit despite joy, belief, and baptism; and it was so spectacular that Simon the Magician coveted the power to bestow the Spirit with this sign (Acts 8:5–19). Paul received the Holy Spirit, but there is no description (Acts 9:17); however, he later testified that he spoke in tongues often (1 Cor. 14:18).
In this way, tongues are vitally connected to the salvation experience yet do not have saving efficacy. Speaking in tongues is not a condition for us to fulfill but a work of God in us according to His will. We should not seek tongues in themselves, but we should seek a relationship with Jesus Christ. We should seek the infilling of the Holy Spirit with the expectation of tongues. When we receive the Holy Spirit, we receive power to overcome sin and live a holy life (Acts 1:8; Rom. 8:4, 13). If we let the Spirit continually fill (control and guide) us, we will bear the fruit of the Spirit as the abiding evidence (Gal. 5:22–23).
Conclusion
Salvation is a process that begins at repentance and will be complete at the resurrection. We should not reject those who have not yet received the complete new birth but encourage them to receive everything God has for them. Like Apollos and the disciples of John at Ephesus, many sincere people need to be led to further truth in order to have an apostolic new birth. Nevertheless, our experience and doctrine should conform to the complete apostolic pattern. We must act on the truth that God has revealed. Salvation comes by grace through faith based on the atoning death, burial, and resurrection of Jesus Christ; and obedience to the gospel is an integral part of saving faith. The application of grace and the expression of faith come as we obey Acts 2:38, thereby receiving the new birth of John 3:3–5.
—David K. Bernard
Johnston, R., & Alexander, L. A. (Eds.). (2014). Apostolic Study Bible: King James Version: Notes (Standard Edition, pp. 1653–1654). Hazelwood, MO: Word Aflame Press.
In every age salvation is by grace through faith based on the atoning sacrifice of Jesus Christ. (See Rom. 3:21–26; Eph. 2:8–9; Heb. 10.) Grace means salvation is a gift from God, which we cannot merit or earn. Salvation is free; it does not come by our works but by God’s work in us. Faith means we receive God’s saving work by trusting in and yielding to Him. Moreover, in every age saving faith involves obedience to God’s plan of salvation. (See Heb. 11:7–8, 27–29.)
New Testament Salvation
Under the new covenant, Jesus commands believers to be “born again,” or “born of water and of the Spirit” (John 3:3, 5). This experience is greater than what was available under the old covenant. (See Luke 7:28; Heb. 8; 11:39–40.) The new covenant did not come into effect until after Christ’s ascension, and it involves a new experience of being baptized with God’s Spirit. (See Luke 24:47–49; John 7:39; 16:7; Acts 1:4–8; Gal. 3:13–14.)
We are saved by faith in the gospel of Jesus Christ (Rom. 1:16–17). The gospel is the death, burial, and resurrection of Jesus (1 Cor. 15:1–4). Faith is more than mental assent or verbal profession; it includes response and obedience. (See Matt. 7:21–27; Rom. 1:5; 6:17; 10:16; 16:26; 2 Thess. 1:7–10.) In our day, saving faith means both accepting the gospel and obeying the gospel (personally appropriating or applying the gospel).
On the Day of Pentecost, the birthday of the New Testament church, the apostle Peter preached the first gospel sermon, with the endorsement of the other apostles. He proclaimed the death, burial, and resurrection of Jesus Christ. Convicted of their sins the audience cried out, “Men and brethren, what shall we do?” (Acts 2:37). The apostles gave a precise, complete, and unequivocal answer: “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” (Acts 2:38). We obey the gospel by repentance (death to sin), water baptism by immersion in the name of Jesus Christ (burial with Christ), and receiving the Holy Spirit (new life in Christ). (See Rom. 6:1–7; 7:6; 8:2, 10.)
This response is the biblical expression of saving faith. (See Mark 1:15; 16:16; John 7:37–39; Acts 11:15–17.) This threefold experience is the application of God’s grace, and it brings regeneration, justification, and initial sanctification. (See 1 Cor. 6:11; Titus 3:5–7.) Baptism of water and Spirit is birth of water and Spirit. The three steps are not human works that earn salvation but divine works in human lives. They are often nearly simultaneous, but theologically they are distinct. Together they are integral aspects of conversion or initiation into the New Testament church. Acts 2:38 is the comprehensive answer to an inquiry about salvation, expressing in a nutshell the proper response to the gospel.
Repentance
Repentance is a turn from sin to God (Acts 26:18–20). It involves an intellectual change (change of views), an emotional change (change of feelings), and a volitional change (change of purpose). It includes recognition of sin, confession of sin to God, contrition or godly sorrow for sin, and a decision to forsake sin. (See Ps. 51:17; Prov. 28:13; Mark 2:17; Luke 3:7–8; 1 John 1:9; 2 Cor. 7:10.) With repentance comes the willingness to make restitution for past sins as much as possible (Matt. 5:23–24; Luke 19:8). Repentance is the first step of faith, and it is necessary to salvation. (See Mark 1:15; Luke 13:3, 5; Acts 17:30; 2 Pet. 3:9.)
At repentance, we decide to turn away from sin, and God enables us to break away from sinful habits and desires. The complete work of forgiveness and remission comes through repentance and water baptism (Acts 2:38). Repentance deals with a person’s sinful lifestyle, while baptism deals with the record and consequences of sin. Repentance prepares the way for a personal relationship with God, qualifying us for baptism of water and Spirit.
Water Baptism
Water baptism is part of salvation (1 Pet. 3:21). It expresses faith in God by obedience to His Word, and it specifically confesses faith in Jesus as Savior. The scriptural mode of baptism is immersion in water, and only this method communicates the biblical significance of baptism as a burial. (See Matt. 3:16; Acts 8:36–39; Rom. 6:4.) Faith and repentance from sin are necessary to its validity; thus infant baptism is not appropriate. (See Matt. 3:6–11; Acts 2:38; 18:8.)
The Bible records five accounts of baptism in the New Testament church that describe a name or formula. In each case the name is Jesus. (See Acts 2:38; 8:16; 10:48; 19:5; 22:16.) The Epistles also allude to the Jesus Name formula. (See Rom. 6:3–4; 1 Cor. 1:13; 6:11; Gal. 3:27; Col. 2:12.) Matthew 28:19 also refers to this formula, for it describes a singular name that represents all of God’s redemptive manifestations, and that name is Jesus. (See Zech. 14:9; Matt. 1:21; John 5:43; 14:26; Rev. 22:3–4.) Moreover, Jesus is the name described in other accounts of the Great Commission (Mark 16:17; Luke 24:47).
Thus we should administer baptism in the name of the Lord Jesus Christ. This means invoking the name of Jesus orally (Acts 22:16; James 2:7) and rebaptizing those who have been baptized another way (Acts 19:1–5). Calling on the name of Jesus expresses faith in His identity, atoning work, power, and authority. Jesus is the only saving name, the name for remission of sins, the highest name, and the name in which we are to say and do all things. (See Acts 4:12; 10:43; Phil. 2:9–11; Col. 3:17.) Using Jesus’ name is the proper way to fulfill the purposes for baptism.
The Baptism of the Holy Spirit
The baptism with, by, in, or of the Holy Ghost (Holy Spirit) is part of New Testament salvation. (See Rom. 8:1–17; 1 Cor. 12:13; Eph. 1:13–14.) The phrase describes how believers are immersed in and filled with God’s Spirit. The terms “baptized, filled, received, fell on, came upon, poured out the gift on” all describe this experience. (See Acts 1:4–5; 2:4; 10:44–47; 11:15–17; 19:1–6.) It is promised to all who believe on Jesus and obey His Word. (See John 7:38–39; Acts 5:32; 11:15–17; 19:2.)
The Bible records five accounts of people receiving the Holy Spirit in the New Testament church. Tongues are explicit in three accounts and implicit in the other two. On the Day of Pentecost, a sound of wind signified the coming of the Spirit and tongue-like flames signaled the availability to each person, but speaking in tongues “as the Spirit gave them utterance” was the initial sign of each individual filling (Acts 2:1–4). By God’s power they spoke miraculously in languages they had never learned. Peter and the other apostles identified tongues with the outpouring of the Spirit (Acts 2:14–18, 33). When Gentiles received the Holy Spirit, it was the sign of tongues that convinced the skeptical, astonished Jews; tongues alone sufficiently identified this event as the Pentecostal experience (Acts 10:44–47; 11:15–17). The Ephesian disciples also spoke in tongues as the first sign of receiving the Spirit (Acts 19:6). When the Samaritans received the Spirit, an unnamed miraculous sign indicated the exact moment; its prior absence denoted they did not already have the Spirit despite joy, belief, and baptism; and it was so spectacular that Simon the Magician coveted the power to bestow the Spirit with this sign (Acts 8:5–19). Paul received the Holy Spirit, but there is no description (Acts 9:17); however, he later testified that he spoke in tongues often (1 Cor. 14:18).
In this way, tongues are vitally connected to the salvation experience yet do not have saving efficacy. Speaking in tongues is not a condition for us to fulfill but a work of God in us according to His will. We should not seek tongues in themselves, but we should seek a relationship with Jesus Christ. We should seek the infilling of the Holy Spirit with the expectation of tongues. When we receive the Holy Spirit, we receive power to overcome sin and live a holy life (Acts 1:8; Rom. 8:4, 13). If we let the Spirit continually fill (control and guide) us, we will bear the fruit of the Spirit as the abiding evidence (Gal. 5:22–23).
Conclusion
Salvation is a process that begins at repentance and will be complete at the resurrection. We should not reject those who have not yet received the complete new birth but encourage them to receive everything God has for them. Like Apollos and the disciples of John at Ephesus, many sincere people need to be led to further truth in order to have an apostolic new birth. Nevertheless, our experience and doctrine should conform to the complete apostolic pattern. We must act on the truth that God has revealed. Salvation comes by grace through faith based on the atoning death, burial, and resurrection of Jesus Christ; and obedience to the gospel is an integral part of saving faith. The application of grace and the expression of faith come as we obey Acts 2:38, thereby receiving the new birth of John 3:3–5.
—David K. Bernard
Johnston, R., & Alexander, L. A. (Eds.). (2014). Apostolic Study Bible: King James Version: Notes (Standard Edition, pp. 1653–1654). Hazelwood, MO: Word Aflame Press.