Acts 2:38

Repent ye

(μετανοησατε). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first.And be baptized every one of you

(κα βαπτισθητω εκαστος υμων). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (εν τω ονοματ Ιησου Χριστου). In accordance with the command of Jesus in Matthew 28:19 (εις το ονομα). No distinction is to be insisted on between εις το ονομα and εν τω ονοματ with βαπτιζω since εις and εν are really the same word in origin. In Acts 10:48 εν τω ονοματ Ιησου Χριστου occurs, but εις to ονομα in Acts 8:16; Acts 19:5. The use of ονομα means in the name or with the authority of one as εις ονομα προφητου (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on Matthew 28:19 for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page).Unto the remission of your sins

(εις αφεσιν των αμαρτιων υμων). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of εις does exist as in 1 Corinthians 2:7 εις δοξαν ημων (for our glory). But then another usage exists which is just as good Greek as the use of εις for aim or purpose. It is seen in Matthew 10:41 in three examples εις ονομα προφητου, δικαιου, μαθητου where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koine generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received.The gift of the Holy Ghost

(την δωρεαν του αγιου πνευματος). The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification).