The explanation, of course, is simple. Submission to a human book means stagnation; but genuine submission to the Word of God means always what it meant in the apostolic age—heroism and victory and life.
3. BAPTISM
(1) Baptism and Circumcision.—The sacrament of baptism had its truest predecessor in circumcision, the Old Testament sign of union with the covenant people. Baptism as well as circumcision is a sign of the covenant, though the varied symbolism marks the advance of the new covenant over the old.
(2) Christian Baptism and the Baptism of John.—In form, moreover, and to a considerable extent also in meaning, Christian baptism in the early Church was prepared for by the baptism of John the Baptist, which had even been continued by the disciples of Jesus during Jesus' earthly ministry. John 4:1,2. Both the baptism of John and Christian baptism symbolized cleansing from sin. Compare Acts 2:38 with Matt. 3:6,11.
Christian baptism, however, differed from every rite that had preceded it by its definite reference to Christ, and by its definite connection with a new manifestation of the Holy Spirit.
(3) Baptism "Into Christ."—In the apostolic writings, baptism is sometimes spoken of as a baptism "into Christ." Gal. 3:27; Rom. 6:3. The meaning of this phrase has often been obscured both in translation and in interpretation. The phrase "into Christ" in this connection means something more than "with reference to Christ"; it means rather "into a position within Christ." The Christian, according to a common Pauline expression, is "in Christ"; he is in such close union with Christ that the life of Christ might almost be described as the atmosphere which he breathes. To be baptized "into Christ" means to come by baptism into this state of blessed union with the Saviour.
(4) Baptism and Faith.—At this point, however, a serious question arises. How can baptism be described as the means by which the Christian comes into union with Christ, when at other times salvation is declared to be by faith? One solution of the difficulty would be simply to say that baptism and faith are both necessary—a man must believe if he is to be saved, but he must also be baptized. Clearly, however, this view does not represent the meaning of the New Testament. The passages where faith alone is represented as the condition of salvation are too strong; especially the vigorous contrast which Paul sets up between faith and works prevents any inclusion of such a work as baptism along with faith as an additional condition of acceptance with God. The true solution is that baptism is related to faith, or rather to the regenerative work of the Holy Spirit, as the sign is related to the thing signified. Baptism represents the work of the Spirit; it is a means which the Spirit uses. If it stood alone, it would be a meaningless form, but when it is representative of spiritual facts it becomes a channel of divine grace.
4. THE LORD'S SUPPER
The celebration of the Lord's Supper in the Jerusalem church was probably connected in some way with "the breaking of bread," which is mentioned in Acts 2:42. Every common meal was an expression of Christian communion, but the solemn words of Christ at the Last Supper could not have been forgotten. Here, as so often, the book of The Acts affords little information about the internal affairs of the Church.
Fortunately, Paul, in the First Epistle to the Corinthians, is far more explicit, and inferences can be drawn from him with regard even to Jerusalem. Paul represents the Lord's Supper, not as an innovation, but as something that had been given to the Corinthians as a matter of course, at the very beginning of their Christian lives; evidently the sacrament was celebrated universally in the churches; Paul had "received" the account of the institution of the Supper from the Lord through the first Christians.