Why did Peter command baptism in the name of Jesus Christ in Acts 10:48? Text and Immediate Context “So he ordered that they be baptized in the name of Jesus Christ. Then they asked him to stay for a few days.” (Acts 10:48) Peter’s command follows the outpouring of the Holy Spirit upon Cornelius’s household (Acts 10:44-47). The Gentiles have already spoken in tongues and exalted God, demonstrating divine acceptance. Water baptism in Jesus’ name publicly seals that acceptance and visibly unites these new believers with the risen Messiah and His Church. Historical Setting: Firstfruits among the Nations Cornelius, a Roman centurion stationed in Caesarea Maritima, represents the first fully Gentile convert community (Acts 10:1-2). Archaeological work at Caesarea confirms a heavy Roman presence, including inscriptions naming centurions and a first-century synagogue. Luke underscores the historicity by anchoring the narrative in verifiable locales and social titles. Peter’s command therefore inaugurates the fulfillment of the Abrahamic promise that “all the families of the earth will be blessed through you” (Genesis 12:3), now mediated through Christ. “In the Name of Jesus Christ”: Authority and Allegiance 1. Authority: In Semitic thought, “name” signifies the person and authority behind it (Exodus 23:21; Philippians 2:9-11). By baptizing “in the name of Jesus Christ,” Peter acts under Christ’s delegated authority, declaring that salvation is exclusively grounded in His death and resurrection (Acts 4:12). 2. Allegiance: The convert publicly abandons former loyalties—pagan deities, imperial cult—and pledges fidelity to Jesus as Kurios (“Lord,” Acts 10:36). This immediate allegiance explains why a Roman officer’s household must signal its new identity so clearly. Harmony with the Trinitarian Formula Matthew 28:19 instructs baptism “in the name of the Father and of the Son and of the Holy Spirit.” Acts’ frequent shorthand (“in Jesus’ name”) does not contradict the triune formula but emphasizes the crucified-and-risen Son as the distinct redemptive focus. Early patristic writers—e.g., Tertullian, De Baptismo 13—describe baptismal candidates professing Father, Son, and Spirit while nonetheless labeling the rite “baptism into Christ.” Scripture’s consistency is preserved by recognizing that invoking Jesus’ name presupposes the full divine identity shared with the Father and Spirit (Colossians 2:9). Theological Function: Sign and Seal • Union with Christ: “Do you not know that all of us who were baptized into Christ Jesus were baptized into His death?” (Romans 6:3-4). • Cleansing from sins: “Get up, be baptized, and wash your sins away, calling on His name.” (Acts 22:16). • Entrance into the covenant community: “For in one Spirit we were all baptized into one body—whether Jews or Greeks.” (1 Corinthians 12:13). Therefore, Peter’s command affirms that Gentiles share the same redemptive status as Jewish believers without adopting Mosaic circumcision (Acts 15:7-11). Reversal of Pentecost Sequence At Pentecost (Acts 2) the crowd repents, is baptized, and then receives the Spirit. In Acts 10 the Spirit precedes baptism. God orchestrates this reversal so Peter cannot hesitate—baptism must follow because God has already borne witness to these Gentiles. This safeguards the gospel from ethnocentric gate-keeping and reinforces sola gratia: salvation is God’s gift, not a human prerequisite. Apostolic Imperative, Not Option Greek etaxen (“he ordered”) carries military weight. Peter, under Christ’s commission, issues a binding directive. The imperative underscores that Christian baptism is not optional symbolism but an obedient response mandated by apostolic authority (cf. Acts 2:38; 22:16). Continuity of Practice in Acts • Acts 2:38 — Jews in Jerusalem • Acts 8:16 — Samaritans • Acts 10:48 — Gentiles • Acts 19:5 — Disciples at Ephesus Across every cultural threshold Luke records the same baptismal confession. The consistency of the pattern, corroborated by early Christian manuals like the Didache 7, attests historical reliability and doctrinal uniformity. Mode and Symbolism of Immersion Jewish mikva’ot discovered near the Temple Mount illustrate first-century immersion customs. The ample water supply in Caesarea’s Roman baths made full immersion feasible. Immersion pictures burial and resurrection (Colossians 2:12), fitting Peter’s proclamation of the risen Christ. Ethical and Missional Implications Baptism publicly demarcates moral transformation: “We too may walk in newness of life” (Romans 6:4). For a Roman centurion, this entails rejecting violent idolatry and adopting servant-hearted witness. Sociological studies of conversion show that such tangible rites solidify new group identity and ethical norms. Conclusion Peter commands baptism in Acts 10:48 because: 1. God has already authenticated Gentile believers by the Spirit. 2. Public identification with Jesus’ authority is essential. 3. The rite visibly incorporates them into the covenant family without legalistic barriers. 4. It aligns with the uniform apostolic pattern, harmonizing with the Trinitarian mandate. 5. It proclaims the historical resurrection that guarantees their salvation. In short, the command fulfills divine promise, establishes ecclesial unity, and exalts the risen Christ before the watching world. |
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