The Literature and History of New Testament Times

by J. Gresham Machen

The outward sign of conversion was baptism. "Repent ye," said Peter, "and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." Baptism was not altogether new. It had been practiced not only among converts to Judaism, but especially by John the Baptist. Christian baptism, however, is sharply distinguished from the baptism of John. Mark 1:7,8; Acts 18:25; 19:1-6. Both were expressive of repentance. But Christian baptism was connected specifically with Jesus, and also with the bestowal of the Spirit.

Baptism was "in the name of Jesus Christ," or "into the name of the Lord Jesus." It was the sacrament by which the convert signified his cleansing from sin and his entrance into that peculiarly close relation to Christ which is of the essence of Christian experience. In itself, of course, the rite of baptism is useless. But when accompanied by faith it is a means of real blessing. Baptism, like the other Christian sacrament, the Lord's Supper, was instituted by Christ himself. Matt. 28:19. In The Acts the full trinitarian formula of baptism is not given. "In the name of Jesus Christ" is sufficient to designate the sacrament.

4. JOY AND FEAR

The mysterious power that was working among the disciples was beneficent. It accomplished miracles of healing. As in the case of Jesus himself so now among his disciples the Spirit of God was manifested in the expulsion of demons. Matt. 12:28; Acts 5:16. The Spirit was manifested also in the healing of disease.

One cure, in particular, is narrated with a wealth of vivid detail. The healing of the lame man led to the opposition of the Sanhedrin. It led also to favor among the people. All the people ran together in Solomon's porch greatly wondering. Acts 3:11. Peter and John took no credit for what they had done. They attributed the miracle solely to the power of Jesus. It was the same Jesus against whom the crowd had shouted, "Crucify him, crucify him," only a few weeks before. Surely a reason for remorse rather than joy! But God is gracious. Through Jesus, the crucified One, salvation was offered even to the murderers. Repentance was followed by rejoicing. The envy of the Sanhedrin was held in check. A notable miracle had been wrought.

That miracle was not isolated. Many signs and wonders were wrought by the hands of the apostles. The people even "carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them." Acts 5:12-15. Perhaps we are to understand that that method of seeking cure was actually successful. Certainly it was an unusual method. But God adopts unusual methods at unusual times. He adapts his mercy to the needs of men.

The general impression left by the early chapters of The Acts is an impression of light and gladness. There is opposition, but it is powerless against triumphant joy. One incident, however, introduces a discordant note. It is the incident of Ananias and Sapphira.

The early Church was animated by a spirit of self-sacrifice. Many of the disciples sold their possessions and devoted the price to the common good. One of those who did so was Joseph Barnabas, who was to be prominent in the subsequent history.

A certain man, Ananias, however, and Sapphira his wife, after they had sold their possession kept back part of the price. In itself that was not necessarily wrong. Their sin was the sin of deception. They pretended to have given all, though they had really given only a part. A more destructive sin could scarcely have been imagined. They had lied unto the Holy Spirit. Such conduct would bring contempt upon the Church. Ananias and Sapphira discovered that God cannot be trifled with. And the judgment wrought upon them inspired fear in all who heard.

It is well that this incident has been recorded. It prevents a one-sided impression of the Church's life. The power that animated the Church was beneficent. But it was also terrible and mysterious and holy. In the presence of it there was joy. But that joy was akin to fear. "It is a fearful thing to fall into the hands of the living God." The lesson is of permanent value. The Spirit of God must be received with joy. But not with a common joy. Not with the joy of familiarity. But rather with the wondering, trembling joy of adoration.