Baptism in the Name of the Lord Jesus, and its sequel
The exceeding economy of Scripture will prevent our supposing that these verses lie on the page of Scripture for no end, and will equally prevent our supposing they are present for no distinct and important end. Starting from quite the opposite creed, we are led to notice—
I. THAT THE STRESS OF THE PASSAGE BELONGS, NOT TO THE SUBJECT OF BAPTISM, BUT TO THE SUBJECT OF THE HOLY SPIRIT. The point of departure of Paul is from the question, "Did ye receive the Holy Ghost when ye believed?" His first inquiry is not respecting the baptism of those whom he was addressing.
II. THAT THE DISPENSATION OF CHRISTIANITY IS TO BE EMPHATICALLY APPRAISED AS THE DISPENSATION OF THE HOLY SPIRIT. Too little stress is ever laid upon this grand fact. Too much stress cannot possibly be laid upon it. And whatever the causes of the former of these things, it may be said that the apostle, from the very first, did what in him lay to provide against a defect so disastrous in its certain tendency and work.
III. THAT BAPTISM IS THE NAME OF THE LORD JESUS, WHATEVER REFERENCE IT MAY OBVIOUSLY AND FOR OBVIOUS REASONS CARRY TO HIM, IS EQUIVALENT TO THE SIGN OF ADMISSION TO ALL THE PRIVILEGES OF THE SPIRIT, AND TO IMPLICIT SUBMISSION ON THE PART OF THOSE OF MATURE YEARS TO THE FULL RULE OF THE SPIRIT.
IV. THAT TO INVEST THIS FACT WITH THE GREATEST POSSIBLE PLAINNESS AND EMPHASIS, EVEN THE SPECIAL GIFTS OF THE HOLY SPIRIT IN APOSTOLIC TIMES WERE BESTOWED AS THE SEQUEL OF BAPTISM IN THE NAME OF THE LORD JESUS.—B.
The shelter awhile of young converts.
We must be conscious, in reading this passage, of something approaching a new point of departure on the part of Paul. He was not the man hitherto to shrink from either the malice of the synagogue or the uproar of the market-hall. But there were reasons why, with so long a stay at Ephesus, the company of the disciples should be "separated, and some foreshadowing be now given, under the continued supervision of Paul, of what should come to be the form of an individual Christian Church. And we have here the nucleus of this. We are reminded of the Church of Christ, as existing in any individual place, that it should be answerable to find—
I. A HOME OF SOME SAFETY FOR DISCIPLES. Such a home should be able to show:
1. Shelter from the "hardened" world; the world that does not believe, and resolutely will not believe; the world that, being thus disposed as to itself, is also manifestly disposed to disturb the belief and peace of those who do believe, seeking to enter in to ravage "the flock" (Acts 20:29). This it was abundantly easy to do in the synagogue by every kind of dishonest quibble and disputatious debate. It should not be by any means so possible within the fold of the Church.
2. Teaching of the truth. The truth should be certain of being obtained here, and the teacher should be competent. He will teach, not by force of authority, but by persuasion of the truth. He will be listened to and esteemed because he shall prove his word, and prove it to be a word of power.
3. Sympathizing companionship. It is needed
II. AN OPEN DOOR OF ENTRANCE AND A WELCOME FOR THE WORLD.
1. Nothing more dishonors the place of the Church of Christ, or disowns all that is most characteristic of his Spirit, than exclusiveness.
2. The door of entrance is to be large enough to admit not only the honest seekers, not only those who already show the signs of penitence, not only those by nature humble and meek, but all who will enter—the worst, the most unpromising. These cannot, indeed, enter into the Church itself of Christ; but even to them welcome may be given to the place of the Church, that "haply they may be born" again therein. If, indeed, they enter and stay to show themselves the disturbers of disciples and the resolutely "hardened," we have here our authority how to proceed. But otherwise let them be free to enter within the walls of Zion. Let them there hear the Word and, if needs be, debate it. Let them be free to hear the prayers and join the songs of disciples; for "much people" for Christ may be amongst them. This is at least one of the ways by which the world is to be gained for Christ. It does not, indeed, exempt the Church from missionary and "aggressive" work—work which probably, in the more settled ecclesiastical state of our own country, has been lamentably overlooked. But it appears that it was the method by which, during "the space of two years, all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks." When the world's turbulent streams dash by that river, full and deep and peaceful, of the city of God, the very contrast will arrest attention and arouse reflection in not a few.—B.
"Special miracles."
Under ordinary circumstances this description of miracles wrought by God by the hands of Paul might be liable to the supposition is here that it is found. And when we look a moment beneath the surface we discover ample justification for the epithet applied to these miracles. Let us observe—
I. IN WHAT THE SPECIALTY OF THESE MIRACLES CONSISTS. We are taught the answer in one verse.
1. They are wrought without the laying on of the hands of Paul, without his presence, without his voice, without (so far as appears) even any knowledge on his part of the persons or the needs of the persons who received healing. These four circumstances do incontestably entitle them to the description of "special;" the nearest approach to them being miracles of the kind that were wrought when one touched "the hem of the garment" of Jesus. But Jesus did then perceive and know that "virtue was gone out of him."
2. They are wrought with intervening signs of most unusual kind; the connecting visible links being handkerchiefs and aprons that have been in some contact with the body of the apostle, and are now carried to the sick and possessed by any one—presumably any one of their friends. The nearest approach to anything so "special" as this may, perhaps, be considered to occur in the conduct of those who brought their sick on their couches into the streets, that haply the mere "shadow of Peter might overshadow some of them" (Acts 5:15). But in these cases there was far nearer and closer connection between the miracles wrought (if such were wrought) and Peter than the connection of handkerchiefs fitfully carried by any one.
II. THE OBJECTS OF THIS SPECIALTY OF MIRACLE.
1. To arrest a lively attention.
2. To suggest really far deeper thoughtfulness in all those who had thought to think.
3. To spread far and wide blessings themselves, each one of which had a hundred tongues to speak the praise of some one.
4. To attract attention to the miracle itself and the blessing wrapt in it and to the real Worker of it, rather than to suffer attention to be distracted by an apparently too close relation of the miracle to Paul personally. It is true that many in their blindness might still think and speak of all the wonderfulness of Paul, and even of the body of Paul. But yet others would be helped to see (what with time all the world would be sure to see) that it was no more due to Paul than to the handkerchief, that the miracle was wrought, but all due to God, and all to his praise and glory.
III. THE MORE GENERAL AND PERMANENT LESSONS OF THIS SPECIALTY OF MIRACLE. For the "special miracle" helps to reveal only the more definitely and distinctly the meaning of any miracle.
1. It is for the attainment of a great moral end; to give sufficient and just ground, for instance, to believe, to trust, and to act the things which, without it, might be only believed and trusted by credulity, or not at all.
2. It is to attain this moral end, without overriding the exercise of men's own reason and heart and conscience. The just suggestions of a miracle, forcible as they ought to prove, are still only moral helps and guides.
3. The miracle is so far forth for darker days and for the more backward stages of humanity. The foundation work for much to be built upon as time should travel on; the time fittest for the miracle is the earlier time, the more childish time of the world. Then the besetting snare of the miracle would, at all events, count for less harm, and the moral good of it would be enshrined a "possession for ever."
4. The miracle is useless if permanent. Evidently the day of miracle was drawing near its end when Peter's shadow was waited for. But very near indeed to its end was it when even Scripture says, "God wrought special miracles by the hands of Paul." If their end had not been now near, one of two things must have followed. Either they must have taken their place as grateful resources for the healing of the diseased and the dispossessing of the possessed, or, in order to keep their moral virtue and effect, they must have been becoming in long vista yet more and more "special."—B.