What Does Acts 2:38-47 Mean?
Acts 2:38-47 means that Peter called people to repent, be baptized in Jesus’ name, and receive forgiveness and the Holy Spirit. The passage then shows the first Christians devoted to the apostles’ teaching, prayer, bread, and shared life. Early Christian writers such as Tertullian, Cyprian, and Origen often used this passage when talking about baptism, forgiveness, and the Spirit. It is also one of the clearest snapshots of how the first church lived together.
131 early-church witnesses · 241 source quotations · compared with Scripture
What does Acts 2:38-47 mean?
Acts 2:38-47 means that Peter told the crowd to repent, be baptized in the name of Jesus Christ, and receive forgiveness of sins and the gift of the Holy Spirit. The passage then describes the first believers as a praying, teaching, sharing community that kept breaking bread together and worshiped with joy. Early Christian writers often treated this as a basic baptism text and linked it with the forgiveness of sins and the gift of the Spirit.
They also used the later verses to describe the normal life of the church: teaching, fellowship, meals, prayer, and shared care for one another. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Passage context
This scene comes right after Peter’s sermon on the day of Pentecost. The crowd is convicted and asks what they should do, and Peter answers with a call to repent and be baptized. After that, Luke describes the new believers’ daily life in the Jerusalem church. They stayed with the apostles, prayed, broke bread, and met together with one heart.
Why early Christian sources matter
Early Christian writers help show how close readers of Acts understood this passage. Tertullian and Cyprian use Acts 2:38 when talking about baptism, forgiveness, and the Holy Spirit, while Origen also links baptism with repentance. The Anonymous Treatise on Re-Baptism and other writers connect Acts 2 with the Spirit given before or around baptism, showing that the passage mattered in real church debates. That makes the passage useful not only as history, but as a guide to how the early church read it.
Common interpretation points
- Acts 2:38 ties repentance, baptism, forgiveness, and the Holy Spirit together; later writers agree on that basic link, but they differ on some baptism details.
- Acts 2:42-47 is also about church life: teaching, fellowship, breaking bread, prayer, generosity, and daily worship.
- Some early writers use Acts 10 and Acts 19 to explain cases where the Holy Spirit comes before water baptism or after it, so not every order is treated the same way.
Evidence-Based Summary
Acts 2:38-47 teaches that repentance, baptism in Jesus’ name, forgiveness of sins, and receiving the Holy Spirit belong together in the first Christian response to Peter’s message. It also shows the new believers staying close to the apostles’ teaching, sharing bread, praying, worshiping in the temple, and living with generous unity.
Early Christian writers like Tertullian, Cyprian, Origen, Hippolytus, and the Anonymous Treatise on Re-Baptism repeatedly connect this passage with baptism, remission of sins, and the gift of the Holy Spirit. The evidence is strong for baptism tied to forgiveness and Spirit-gift, and also strong for the life of fellowship and breaking bread, while some baptism details and church-order questions are handled in different ways by later writers.
Key Takeaways
- Acts 2:38 links repentance, baptism, forgiveness, and the gift of the Holy Spirit in one response.
- Acts 2:42-47 shows the first church centered on teaching, prayer, bread, worship, and shared life.
- Tertullian, Cyprian, Origen, Hippolytus, and the Anonymous Treatise on Re-Baptism all treat Acts 2 as important for baptism and the Spirit.
- The basic teaching is clear, but early writers do not all handle baptism order and Spirit reception the same way.
Questions Answered by the Sources
Did the early Christians read Acts 2:38 as a call to repent, be baptized, and receive forgiveness?
Yes. Acts 2:38 gives Peter’s direct answer: repent, be baptized in Jesus’ name, and receive forgiveness of sins and the Holy Spirit. Tertullian, Cyprian, Origen, Hippolytus, and the Anonymous Treatise on Re-Baptism all treat baptism as tied to repentance, forgiveness, or the Spirit.
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Tertullian, On Baptism Direct teaching
And so the baptism of repentance Acts 19:4 was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach baptism for the remission of sins, Mark 1:4 the declaration was made with reference to future remission;
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Tertullian, On Baptism Supporting witness
But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins.
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Cyprian, Epistles Supporting witness
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 you shall receive the gift of the Holy Ghost.
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Hippolytus, Refutation of All Heresies Supporting witness
He alleges, as to those who have been involved in every description of lasciviousness, and filthiness, and in acts of wickedness, if only any of them be a believer, that he determines that such a one, on being converted, and obeying the book, and believing its contents, should by baptism receive remission of sins.
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Cyprian, Epistles Supporting witness
... Lord and His God is rewarded by Christ, and receives forgiveness of sins and the sanctification of baptism! But by what power can the one who denies God the Creator, the Father of Christ, receive in baptism the forgiveness of sins, since Christ received that very power, by which we are baptized and sanctified, from that same Father? He called the Father greater than Himself. He asked to be glorified by Him. He fulfilled His will even to obeying by drinking the cup and undergoing death. What else is this, then, except becoming a partner with blaspheming heretics, to wish to maintain and insist that one who blasphemes and sins seriously against the Father and the Lord and God of Christ can receive forgiveness of sins in the name of Christ? Moreover, what is this, and what kind of teaching is it, that the one who denies the Son of God does not have the Father, but the one who denies the Father should be thought to have the Son, although the Son Himself testifies and says, "No man can come to me except it were given to him of my Father." John 6:65 So it is clear that no forgiveness of sins can be received in baptism from the Son unless it is plain that the Father has granted it. Es
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Cyprian, Epistles Supporting witness
But, moreover, the very question asked in baptism is a witness to the truth. For when we say, “Do you believe in eternal life and the forgiveness of sins through the holy Church?” we mean that the forgiveness of sins is not given except in the Church, and that among heretics, where there is no Church, sins cannot be taken away. Therefore, those who claim that heretics can baptize must either change the question or hold to the truth, unless they also assign a church to those who, they argue, have baptism. It is also necessary that the person who is baptized should be anointed, so that, after receiving the chrism, that is, the anointing, he may be anointed by God and have in himself the grace of Christ. Further, it is from the Eucharist that the baptized are anointed with the oil sanctified on the altar. But one who has neither an altar nor a church cannot sanctify the created thing of oil. Therefore there also can be no spiritual anointing among heretics, since it is clear that among them the oil cannot be sanctified nor the Eucharist celebrated at all. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head,” which the Holy Spirit warned ab
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Archelaus, Disputation with Manes Supporting witness
But if there is no baptism, neither will there be any remission of sins, but every man will die in his own sins.
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Hippolytus, Discourse on the Holy Theophany Supporting witness
I, O Lord, baptize with the baptism of repentance, and I cannot baptize those who come to me unless they first confess fully their sins.
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Tatian, The Diatessaron Background
Luke 3:3 And he came into all the region which is about Jordan, proclaiming the 40 baptism of repentance unto the forgiveness of sins.
Did early Christians think the Holy Spirit always comes after water baptism?
No single order is presented everywhere. Acts 2:38 joins baptism and the Spirit together, but Acts 10:44-48 shows the Spirit falling before water baptism, and Acts 8:17 shows laying on of hands after baptism. Early writers like the Anonymous Treatise on Re-Baptism, Tertullian, and Cyprian use these passages to discuss the Spirit, but they do not all frame the order the same way.
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Acts 10:45 Direct teaching
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
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Acts 8:17 Direct teaching
Then laid they their hands on them, and they received the Holy Ghost.
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Acts 1:5 Background
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
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Acts 2:38 Direct teaching
And Peter said to them, “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.
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Anonymous, Treatise on Re-Baptism Supporting witness
.... Further, as you are not ignorant, the Holy Spirit is found to have been given by the Lord without baptism of water to men who believe, as it is written in Acts of the Apostles in this way: “While Peter was still speaking these words, the Holy Spirit fell on all who heard the word. And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had also been poured out on the Gentiles. For they heard them speak in tongues, and they magnified God. Then Peter answered, ‘Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we?’ And he commanded them to be baptized in the name of Jesus Christ.” Acts 10:44-48 Peter also later taught us very fully about these same Gentiles, saying: “And He made no difference between us and them, purifying their hearts by faith.” Acts 15:9 And so there will be no doubt that men may be baptized with the Holy Spirit without water, since you see that these were baptized before they were baptized with water. In this way, the declarations of both John and of our Lord Himself were fulfilled, since they received the grace of the promise both witho
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Anonymous, Treatise on Re-Baptism Background
Acts 1:4-5 And Peter also related these same words of the Lord, when he gave an account of himself to the apostles, saying: And as I began to speak, the Holy Ghost fell upon them as on us at the beginning;
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Anonymous, Treatise on Re-Baptism Supporting witness
Acts 10:44-48 Even as Peter also subsequently most abundantly taught us about the same Gentiles, saying: And He put no difference between us and them, their hearts being purified by faith.
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Anonymous, Treatise on Re-Baptism Supporting witness
...at reason cut off from salvation. Rather, whenever they came to a right mind, they obtained through repentance a sound hope of salvation, especially when they received the Holy Spirit, by whom every man ought to be baptized. This is the kind of point they would have meant. Likewise, we do not think that Peter alone underwent this in the Gospel, but all the disciples did. For although they had already been baptized, the Lord afterward says to them, "All of you will be offended because of Me," Mark 14:27. And, as we see, after they corrected their faith, they were baptized with the Holy Spirit after the Lord's resurrection. So, not without reason, we also at the present day may believe that men who have been corrected from their former error may be baptized in the Holy Spirit, even though they had already been baptized with water in the name of the Lord and may have had a somewhat imperfect faith. For it makes a great difference whether a man has not been baptized at all in the name of our Lord Jesus Christ, or whether he is lacking in some respect when he is baptized with the baptism of water. That is of less account, provided that afterward a sincere faith in the truth is eviden
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Cyprian, Epistles Supporting witness
11. Since in baptism each person has his own sins forgiven, the Lord proves and declares in His Gospel that sins can be taken away only by those who have the Holy Spirit. For after His resurrection, when He sent out His disciples, He spoke to them and said, "As the Father has sent Me, even so I send you." And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit. If you forgive anyone's sins, they will be forgiven; if you retain anyone's sins, they will be retained." John 20:21-23 In this place He shows that only the one who has the Holy Spirit can baptize and give forgiveness of sins. Moreover, John, who was to baptize Christ our Lord Himself, received the Holy Spirit beforehand while he was still in his mother's womb, so that it might be certain and clear that no one can baptize except those who have the Holy Spirit. Therefore those who support heretics or schismatics must answer us whether they have the Holy Spirit or not. If they have Him, why are hands laid on those who were baptized among them when they come to us, so that they may receive the Holy Spirit, since He must surely have been received there, where, if He was there, He could also be g
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Cyprian, Epistles Supporting witness
5. Or if they say that the power of baptism comes from the greatness of the name, so that those who are baptized anywhere and in any way, in the name of Jesus Christ, are considered renewed and sanctified, then why are the baptized among them not also given the laying on of hands, in the name of that same Christ, to receive the Holy Spirit? Why does the same greatness of the same name not have power in the laying on of hands, if, as they claim, it had power in the sanctifying of baptism? For if someone born outside the Church can become God's temple, why can the Holy Spirit not also be poured out on that temple? For the one who has been sanctified, with his sins taken away in baptism, and has been spiritually remade into a new man, has become fit to receive the Holy Spirit, since the apostle says, "As many of you as have been baptized into Christ have put on Christ." Galatians 3:27. He who, after being baptized among the heretics, is able to put on Christ, can much more receive the Holy Spirit whom Christ sent. Otherwise, the One who is sent would be greater than the One who sends, so that a person baptized outside may indeed begin to put on Christ, but not be able to receive the H
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
...devil made him the servant of his wicked purpose. Acts 8 For when Philip our fellow apostle, by the gift of the Lord and the power of His Spirit, performed miracles of healing in Samaria, the Samaritans were moved and accepted faith in the God of the universe and in the Lord Jesus, and were baptized into His name. Yes, even Simon himself, when he saw the signs and wonders that were done without any magical rituals, was amazed and believed, and was baptized, and continued in fasting and prayer. We heard of the grace of God that was among the Samaritans through Philip, and we came down to them. After speaking at length about the word of doctrine, we laid our hands on all who had been baptized, and we gave them a share in the Spirit. But when Simon saw that the Spirit was given to believers through the laying on of our hands, he brought money and offered it to us, saying, "Give me this power also, so that anyone on whom I lay my hand may receive the Holy Spirit." Acts 8:19 He wanted, just as the devil deprived Adam, through his tasting of the tree, of the immortality that had been promised to him, that Simon might also tempt us by our receiving money, and in that way cut us off fro
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Irenaeus, Against Heresies: Book III Supporting witness
...ilarly, he wouldn't have so readily given them baptism if he hadn't heard them prophesying when the Holy Ghost rested upon them. So, he exclaimed, "Can anyone forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?" He persuaded those with him, pointing out that unless the Holy Ghost had rested upon them, there might have been someone who would have raised objections to their baptism. The apostles with James allowed the Gentiles to act freely, yielding us to the Spirit of God. However, they themselves, while knowing the same God, continued in the ancient observances. So, even Peter, fearing possible reproof from them, although he formerly ate with the Gentiles because of the vision and the Spirit who had rested upon them, withdrew and didn't eat with them when certain persons came from James. Paul said Barnabas did the same. Thus, the apostles, whom the Lord made witnesses of every action and doctrine—for we frequently find Peter, James, and John present with Him—carefully acted according to the dispensation of the Mosaic law, showing that it was from one and the same God. They certainly would not have done this, as I have already mention
More related quotations from this section 6 shown
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Tertullian, On Baptism Supporting witness
... the same nature. Otherwise, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But no one either pardons sins or freely grants the Spirit except God only. Even the Lord Himself said that the Spirit would not descend on any other condition, except that He should first ascend to the Father, John 16:6-7. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had John's baptism had not received the Holy Spirit, whom they had not even known by hearing. That, then, was no celestial thing which furnished no celestial endowments. On the other hand, the very thing in John which was celestial, the Spirit of prophecy, so completely failed, after the transfer of the whole Spirit to the Lord, that he soon sent to ask whether He whom he himself had preached, whom he had pointed out when coming to him, were HE. And so the baptism of repentance, Acts 19:4, was treated as if it were a candidate for the remission and sanctification soon about to follow in Christ. For when John used to preach baptism for the remission of sins, Mark 1:4, the declaration was made with refere
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Hippolytus, Discourse on the Holy Theophany Supporting witness
... as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption. He shall baptize you with the Holy Ghost, and with fire. Why do you give attention to me? I am not the Christ."
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Origen, Commentary on John Supporting witness
...“to repentance,” teaching that the benefit of baptism is connected with the intention of the person baptized. To him who repents it is salutary, but to him who comes to it without repentance it will turn to greater condemnation. And here we must note that the wonderful works done by the Savior in the cures He performed, which are symbolic of those who at any time are set free by the word of God from any sickness or disease, though they were done to the body and brought bodily relief, yet also called those who were benefited by them to an exercise of faith. So also the washing with water, which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts. For there are diversities of gifts. This view receives confirmation from the narrative recorded in the Acts of the Apostles, which shows the Spirit to have descended so plainly on those who receive baptism, after the water had prepared the way for Him in those who properly approached the rite. Simon Magus, astonished at what he saw, desired to receive this gift from P
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Apostolic Constitutions, Apostolic Constitutions Background
Now concerning baptism, O bishop or presbyter, we have already given instruction, and now we say this: you shall baptize as the Lord commanded us, saying, “Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatever I have commanded you,” Matthew 28:19. Baptize in the name of the Father who sent, of Christ who came, and of the Comforter who testified. But first you shall anoint the person with the holy oil, and afterward baptize him with water, and at the end you shall seal him with the ointment. In this way, the anointing with oil may be the participation of the Holy Spirit, the water the symbol of the death of Christ, and the ointment the seal of the covenants. But if there is neither oil nor ointment, water is enough for the anointing, for the seal, and for the confession of Him who is dead, or rather of the one dying together with Christ. But before baptism, let him who is to be baptized fast. For even the Lord, when He was first baptized by John and remained in the wilderness, afterward fasted forty days and forty nights. But He was baptized and then fasted, because He Himself had no nee
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Pamphilus, Exposition on the Acts of the Apostles Background
*Peter's instruction of them in Christ, and the gift of the Holy Ghost upon those who heard him, and how those who believed from among the Gentiles were baptized there.
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Pamphilus, Exposition on the Acts of the Apostles Background
BB. Of baptism and the gift of the Holy Ghost conferred by means of the prayer of Paul on those who believed in Ephesus, and of the healing of the people.
What did the first church do in Acts 2:42-47?
The first church devoted itself to the apostles’ teaching, fellowship, breaking bread, and prayers. It also gathered in the temple, met in homes, shared meals with gladness, and held its goods in common. The nearby early Christian material, especially Didache, Hermas, and later church writings, fits that picture of a praying and sharing community.
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Acts 2:42 Direct teaching
And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.
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Acts 2:46 Direct teaching
And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts,
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Acts 2:47 Direct teaching
praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
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Acts 2:41 Direct teaching
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
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Acts 4:32 Direct teaching
Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.
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Acts 2:44 Background
And all who believed were together and had all things in common.
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Didache, The Teaching of the Twelve Apostles Supporting witness
But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
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Didache, The Teaching of the Twelve Apostles Supporting witness
to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom;
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Didache, The Teaching of the Twelve Apostles Supporting witness
to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant;
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Hermas, Connection to Acts 2:38 Supporting witness
I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.
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Hermas, Connection to Acts 4:32 Background
be at peace one with another, and visit each other, and bear each other's burdens, and do not partake of God's creatures alone, but give abundantly of them to the needy.
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Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures we might walk obediently.
More related quotations from this section 4 shown
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Tatian, The Diatessaron Supporting witness
Luke 24:30 And when he sat with them, he took bread, and blessed, 57 and broke, and gave to them.
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Early Liturgies, Divine Liturgy of St. Mark Supporting witness
and when He had blessed, hallowed, and broken the bread, gave it to His holy and blessed disciples and apostles, saying:—
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Origen, Against Celsus Background
For it is related in St. Luke's Gospel, that Jesus after His resurrection took bread, and blessed it, and breaking it, distributed it to Simon and Cleopas;
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Irenaeus, Against Heresies: Book III Background
And besides all these, [he records] what [Christ] said to His disciples in the way, after the resurrection, and how they recognised Him in the breaking of bread.
Common Questions
Does Acts 2:38 teach baptism for forgiveness of sins?
Yes. Peter says, “Repent and be baptized … for the forgiveness of your sins,” and Cyprian and Tertullian both quote this line when talking about baptism and remission of sins.
What is the main message of Acts 2:38-47?
Peter calls people to repent, be baptized in Jesus’ name, and receive forgiveness and the Holy Spirit, then Luke shows the first church living in teaching, prayer, bread, and shared care.
Why do early Christians quote Acts 2:38?
They quote it because it ties baptism to forgiveness of sins and the gift of the Holy Spirit.
Source Index for Acts 2:38-47
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 241 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 131
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 110
Related Bible passages saved for comparison with the early Christian quotations.
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Book 80 1:33