who, when they had come down, prayed for them, that they might receive the Holy Spirit; for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus. Then they laid their hands on them, and they received the Holy Spirit.
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Acts 8:15-17 sits inside this longer paragraph.
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them, that they might receive the Holy Spirit; for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus. Then they laid their hands on them, and they received the Holy Spirit. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.” But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart isn’t right before God. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. For I see that you are in the poison of bitterness and in the bondage of iniquity.”
Parallel Translations
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who, when they had come down, prayed for them, that they might receive the Holy Spirit;
for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus.
Then they laid their hands on them, and they received the Holy Spirit.
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which when they were come prayed for the that they myght receave the holy goost
For as yet he was come on none of them: But they were baptised only in the name of Christ Iesu.
Then layde they their hondes on them and they receaved the holy goost.
Show all 3 translations
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Which whe they were come downe, prayed for them, that they might receiue the holy Ghost.
(For as yet, hee was fallen downe on none of them, but they were baptized onely in the Name of the Lord Iesus.)
Then layd they their handes on them, and they receiued the holy Ghost.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (26)
- Acts 2:38 (vv15–16) Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will…
- Acts 19:6 (v17) When Paul had laid his hands on them, the Holy Spirit came on them and they spoke with other languages and prophesied.
- Acts 6:6 (v17) whom they set before the apostles. When they had prayed, they laid their hands on them.
- Acts 19:2 (v16) He said to them, “Did you receive the Holy Spirit when you believed?” They said to him, “No, we haven’t even heard that there is a Holy…
- Matthew 28:19 (v16) Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Show all 25 cross-references
- Acts 19:5-6 (v16) When they heard this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came on them…
- 2 Timothy 1:6 (v17) For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands.
- Acts 8:18 (v17) Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money,
- Acts 2:4 (v17) They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
- Acts 11:15-17 (v16) As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. I remembered the word of the Lord, how he said, ‘John…
- Numbers 8:10 (v17) You shall present the Levites before Yahweh. The children of Israel shall lay their hands on the Levites,
- Numbers 27:18 (v17) Yahweh said to Moses, “Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him.
- John 16:23-24 (v15) “In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to…
- Acts 9:17 (v17) Ananias departed and entered into the house. Laying his hands on him, he said, “Brother Saul, the Lord, who appeared to you on the road by…
- Acts 10:44-48 (v16) While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. They of the circumcision who believed…
- 1 Corinthians 1:13-15 (v16) Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul? I thank God that I baptized none of you, except…
- Hebrews 6:2 (v17) of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
- Matthew 18:19 (v15) Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my…
- John 14:13-14 (v15) Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. If you will ask anything in my name, I will do…
- Romans 1:11 (v17) For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
- Galatians 3:27 (v16) For as many of you as were baptized into Christ have put on Christ.
- Philippians 1:19 (v15) For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ,
- 1 Timothy 4:14 (v17) Don’t neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders.
- 1 Timothy 5:22 (v17) Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
- Galatians 3:2-5 (v17) I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith? Are you so foolish? Having…
25 distinct cross-references across this passage (26 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv15–17 15. They prayed. Undoubtedly they taught first, for we…
15. They prayed. Undoubtedly they taught first, for we know that they were no dumb persons; but Luke passeth over that which was common to them and Philip, and declareth only what new thing the Samaritans had by their coming, to wit, that they had the Spirit given them then.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v15 Those excellent gifts, which are necessary, especially for them…
Those excellent gifts, which are necessary, especially for them that were to be appointed rulers and governors of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–17 15 Who, when they were come down, prayed for…
15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
Ver. 15. The Holy Ghost] That is, those extraordinary gifts of tongues, healing, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–17 They; Peter and John.
They; Peter and John.
Prayed for them; in this particular they did not pray for all that believed, amongst whom there were several women, Act 8:12.
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That they might receive the Holy Ghost; those extraordinary gifts of tongues, of prophesying of working miracles, &c. See Act 10:45.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv15–17 (For as yet he was fallen upon none of…
(For as yet he was fallen upon none of them,.... They had received him as a spirit of illumination and sanctification, and as, a spirit of conversion and faith; they had been regenerated, enlightened, and sanctified by him; and were converted by him, and brought to believe in Christ, and live, by faith upon him; they were baptized believers, and no more; as yet, none of them had gifts qualifying them for the ministry; and still less could any of them speak with tongues, or prophesy, or work miracles; the Holy Ghost had not yet descended on them for such purposes:
only they were baptized in the name of the Lord Jesus: all as yet appeared in them was, that they were believers in Christ, and had been baptized in his name, upon a profession of their faith; and more than this they had been called to, or qualified for: the word "only", does not respect the form of baptism, as if they had been baptized only in the name of Christ; whereas they were doubtless baptized in the name of the Father, and of the Son, and of the Holy Ghost; but refers to baptism itself, which was the only ordinance as yet administered to them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v15 The Holy Ghost - In his miraculous gifts? Or…
The Holy Ghost - In his miraculous gifts? Or his sanctifying graces? Probably in both.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 17 Verse 15. When they were come down] The very…
Verse 15. When they were come down] The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city.
Prayed for them, that they might receive the Holy Ghost.] It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv15–17 Were come down - To Samaria. Jerusalem was generally…
Were come down - To Samaria. Jerusalem was generally represented as “up,” or “higher” than the rest of the land, Mat 20:18; Joh 7:8.
Prayed for them - They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God.
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That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit? In Act 8:20, it is called “the gift of God.” The following remarks may make this plain:
It was not that gift of the Holy Spirit by which “the soul is converted,” for they had this when they believed, Act 8:6. Everywhere the conversion of the sinner is traced to his influence. Compare Joh 1:13.
(2)It was not the ordinary influences of the Spirit by which “the soul is sanctified”; for sanctification is a progressive work, and this was sudden.
(3)It was something that was discernible by “external effects”; for Simon saw Act 8:18 that this was done by the laying on of hands.
(4)The phrase “the gift of the Holy Spirit,” and “the descent of the Holy Spirit,” signified not merely his “ordinary” influences in converting sinners, but those “extraordinary” influences that attended the first preaching of the gospel - the power of speaking with new tongues Acts 2, the power of working miracles, etc., Act 19:6.
(5)This is further clear from the fact that Simon wished to “purchase” this power, evidently to keep up his influence among the people, and to retain his ascendency as a juggler and sorcerer. But surely Simon would not wish to “purchase” the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things made it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues (compare 1 Cor. 14) and the power of working miracles. And it is further clear that “this” passage should not be adduced in favor of “the rite of confirmation” in the Christian church. For, besides the fact that there are now no “apostles,” the thing spoken of here is entirely different from the rite of confirmation. “This” was to confer the extraordinary power of working miracles; “that” is for a different purpose.
If it be asked “why” this power was conferred on the early Christians, it may be replied that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 17 The Holy Ghost, which the apostles came to give…
The Holy Ghost, which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, præcipuos et non alios videmus hoc facere. See St. John Chrysostom, hom. xviii. in Acta. --- There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. St. Cyprian, in the third age [third century], says: "it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God." (Ep. lxx.) --- In the next age [fourth century], St. Pacianus writes: "Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing." (Ep. i. ad Sym. Bibl. Max. T. iv. p. 307)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 prayed . . . they might receive the Holy…
prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; Co1 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Act 10:44, where it followed Peter's preaching; and Act 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–17 15. who, when they were come down, &c.] It…
15. who, when they were come down, &c.] It is clear from the whole history that the special gift of the Holy Ghost, bestowed at this period on the Christian converts in various places, was not given except through the Apostles. The case of Ananias, sent by God’s special command to Saul, differs from all others. Peter could promise it (Act_2:38) to those who should repent and be baptized, but the Samaritan converts whom Philip had made received no share of such powers till the arrival of Peter and John. But the Apostles make it manifest by their prayer that the gift was not theirs either to impart or withhold, but was “of God,” as Peter calls it (Act_8:20).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–17 (15) Prayed for them, that they might receive the…
(15) Prayed for them, that they might receive the Holy Ghost.—The prayer clearly pointed to such a gift of the power of the Spirit as had been bestowed on the Day of Pentecost. It assumed that such gifts had been received by the disciples generally at Jerusalem, and that they were distinct from the new birth of water and the Spirit (Joh_3:5) which was given through baptism. The Apostles looked on the Samaritans as qualified for that higher gift as well as for admission into the kingdom, and it was given to them, and not to Philip in his subordinate position as an evangelist, to be the channels of communicating it.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–16 That they might receive the Holy Ghost. Why was…
That they might receive the Holy Ghost. Why was it needful that two apostles should come down to Samaria and pray, with laying on of hands, for the newly baptized that they might receive the Holy Ghost? There is no mention of such prayer or such imposition of hands in the case of the first three thousand who were baptized. They were told by St. Peter, "Be baptized every one of you, and ye shall receive the gift of the Holy Ghost", (Act_2:38) and they were baptized, and doubtless did receive the Holy Ghost, Neither is there any mention of such things in the case of the subsequent thousands who were baptized at Jerusalem on the apostles" preaching. Why, then, was it so in Samaria? To answer this question, we must observe the difference in the circumstances. The baptisms at Jerusalem were performed by the apostles themselves. The Holy Ghost was given upon their promise and assurance. But in Samaria the preaching and the baptizing were done by the scattered disciples. There was a danger of many independent bodies springing up, owing no allegiance to the apostles, and cemented by no bonds to the mother Church. But Christ"s Church was to be one many members, but one body. The apostolate was to be the governing power of the whole Church, by the will and ordinance of Christ. Hence there was a manifest reason why, when the gospel spread beyond Judaea, these visible spiritual gifts should be given only through the laying on of the apostles" hands, and by the intervention of their prayers. This had a manifest and striking influence in marking and preserving the unity of the Church, and in marking and maintaining the sovereignty of the apostolic rule. For precisely the same reason has the Catholic and Apostolic Church in all ages (Act_19:5, Act_19:6; Heb_6:2) maintained the rite of confirmation, "after the example of the holy apostles." Besides the other great benefits connected with it, its influence in binding up in the unity of the Church the numerous parishes of the diocese, instead of letting them become independent congregations, is very great. Observe, too, how prayer and the laying on of hands are tied together. Neither is valid without the other. In this case, as at Pentecost, the extraordinary gift of the Holy Ghost was conferred. In confirmation, now that miracles have ceased, it is the ordinary and invisible grace of the Holy Spirit that is to be looked for.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 Then they laid their hands on them, and they…
Act_8:17
Then they laid their hands on them, and they received the Holy Ghost.
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Confirmation
According to--
I. Its origin. No sacramental institution of our Lord, but a time-honoured ordinance of the Church.
II. Its import. No substitution for, or repetition of baptism, but a ratification of baptismal confession and grace.
III. Its effect. No infallible communication of the Spirit, as here by the apostles, but an incalculable spiritual blessing for susceptible hearts. (K. Gerok.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v15 15–17. Prayed for them. That the Holy Spirit might…
15–17. Prayed for them. That the Holy Spirit might fall on them. They had been born of water and the Spirit (John 3:5), but had not received that baptism of the Spirit which conferred miraculous powers. This was bestowed by apostolic prayer and the laying on of hands. I suppose, not on all, but on those selected for teachers and preachers among the Samaritans. “The prayer clearly pointed to such a power of the Holy Spirit as had been bestowed on Pentecost.”—Plumptree. “Luke speaks not of the common grace of the Holy Spirit, but of those singular gifts with which God would have certain endowed at the beginning of the gospel.”—Calvin.
Laid … hands on them. “This was part of that miraculous supremacy of the apostles that they could not communicate to any successor.”—Whedon. This reception of the Holy Spirit was manifest in speaking with tongue and other powers.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v17 17. “Then they laid hands on them, and they…
17. “Then they laid hands on them, and they continued to receive the Holy Ghost.” Why the church has utterly ignored this positive, clear and unequivocal Apostolical precedent, confirmatory of the second work of grace in the plan of salvation, is to all ages an enigma indissoluble, recognized by none but the fragmentary holiness movements since the fatal Constantinian apostasy of the fourth century, thus elucidating to all Bible readers the indisputable fact that all human ecclesiasticisms in all ages are actual departures from the New Testament church, following human dogmatism off on endless diversity of sidetracks, into the darkness and morasses of Satan’s bewilderment; while the irregular Holy Ghost revivals in the different ages, anathematized, persecuted and martyred by the popular churches, are really the survival of the apostles and primitive saints through all the intervening ages, daring to preach the unadulterated truth and walk in the precepts of the Apostolic church. How signally you see this fact verified at the present day. In vain do you ransack the popular ecclesiasticisms to find a verification of this Apostolical precedent. But I am happy to say you find it everywhere among the different phases of the holiness movement, this day girdling the globe, and, without financial resources, preaching the gospel to more heathens than all the popular churches with their millions of money. No church can possibly sustain a claim to orthodoxy and ignore New Testament precedent. Here we have a clear and unequivocal illustration of the gospel plan of salvation transmitted to us by the infallible history of the Holy Ghost. No one will dare discount those “roaring” demonstrative conversions under the preaching of Philip. But you see this is not enough in the judgment of the inspired apostles. Therefore they unhesitatingly send out Peter and John to preach to them the second work of grace, that they may all receive the Holy Ghost. What think you of the churches and preachers who not only ignore this procedure, but antagonize it? Rest assured, they will have trouble in the judgment day. No wonder God is raising up the holiness movement in every nation under heaven and pushing it to the ends of the earth. In connection with this movement He is raising up a grand army of evangelists, male and female, endued with Pentecostal heroism, fearlessly of men and devils to preach and practice the gospel in its New Testament simplicity, from the heads of the rivers to the ends of the earth, thus ushering in the millennium and preparing the nations for our Lord’s return.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv15–17 See notes on verse 14
See notes on verse 14
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.