Acts 8 and Baptism--January 7, 2007

"14 Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 The two went down and prayed for them that they might receive the Holy Spirit 16 (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). 17 Then Peter and John laid their hands on them, and they received the Holy Spirit."

The concern with baptism, explored in the Luke passages, continues here. But in this text we are throw into a world of early church order and discipline, the nature of baptism and, in the following passage (8:18ff.), whether the gift of the Holy Spirit is "for sale." We are plagued with few if any of these problems in 2007; the passage does provide an occasion, however, for us to delve into the Luke's understanding of early church organization and authority.

I. Sources of Authority

In Luke's understanding, the message of the Gospel spread in concentric circles from Jerusalem. In fact, in one verse he describes this rather-more-orderly-than-you-would-expect spread of the Gospel as follows:

"But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth," (Acts 1:8).

The first seven or so chapters of Acts tell of the spread of the new religion in Jerusalem and Judea. In the beginning of Acts 8, we have a persecution in Jerusalem, which caused people to flee that city. Philip went north to Samaria, where he proclaimed the Gospel and baptized people. So, the Gospel was now spreading into Samaria, according to the "plan" in 1:8. But what Luke needed to do was to make sure that the unpredictable Spirit of God, which blows where it will, was not too unpredictable. Thus, he put the Spirit under the power of the Apostles from Jerusalem, Peter and John, who were sent to Samaria to give the home church's (Jerusalem's) stamp of approval on the activity of Philip. Scholars of early Christianity will probably at this point engage in raging debates over whether this passage suggests a "comeuppance" for "Phillipine" Christianity at the hands of the "Jerusalem" authorities, but to argue in that way is to think wisps are concrete. Luke wants to emphasize two things: (1) that the Spirit is under the control of the Jerusalem Apostles; and (2) that baptism without receipt of the Spirit is not full Christian baptism. Well, that leads us to point 2--the actual baptism in Samaria.

II. The Baptism

There are a number of things suggested in this or other passages that confuse us regarding early church protocol and understanding of baptism. The following items are mentioned in one or more accounts in Acts. (1) Preaching of the Word; (2) Response of Hearers; (3) Experiencing of Baptism; (4) Baptism sometimes in the name of the Lord Jesus; sometimes with another formula; (5) Laying on of Hands; (6) Official Apostolic ability to do these things; (7) Descent of the Spirit on those baptized; (8) Manifestations of the Spirit--such as speaking in tongues. What is necessary in order to have a "legitimate" confession of faith? This passage suggests that a Baptism only in the name of the Lord Jesus isn't sufficient. But, what is sufficient doesn't appear to be a Trinitarian baptismal formula as much as the laying on of hands by the approved leaders--Peter and John--and then the descent of the Holy Spirit. We read too much into the passage if we say more than Luke was very committed to making sure that the Gospel was entrusted in its pure form from the center (Jerusalem) to the outskirts. There must have been some fierce fighting over who had the "true Gospel" for this to be Luke's concern.

3. Buying the Holy Spirit

This issue only emerges in the following passage (8:18-24), but it should receive a passing mention. Not only does the Spirit descend on those upon whom the Apostles lay hands; it cannot be franchised to others. Simon Magus who previously practiced magic in Samaria and "amazed the people" (8:9), sees the success that the Apostles Peter and John are having, and decides that he wants in on a good deal. After all, even a magician is impressed with the Holy Spirit in the Book of Acts. But, as might be expected, Simon is roundly chastised by the Apostles and, chastened, asks for their protection and intercession.

This isn't the only passage in Acts where money enters into the picture. Acts 5 tells the story of Ananias and Sapphira, who held back some of their money; Acts 6 speaks of complaints in the community because some were being neglected in the church's charitable works. Thus, we are indirectly warned that financial issues will be near the heart of the Gospel message.

I think your most powerfuul passages on which to preach for Jan. 7 are either the Gospel of Luke or Is. 43. Baptism not only points to judgment that is to come; it also signifies redemption, empowerment and direction. That will be Jesus' experience of his own baptism--and is the meaning of ours.

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