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,
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Acts 8:15-18 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.
Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money,
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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.
When Simon sawe that thorowe layinge on of the Apostles hondes on them the holy goost was geven: he offered the money sayinge:
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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.
And when Simon sawe, that through laying on of the Apostles hands the holy Ghost was giuen, he offred them money,
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (31)
- 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 30 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…
- 1 Timothy 6:5 (v18) constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself…
- 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.
- Matthew 10:8 (v18) Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
- 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,
- 2 Kings 8:9 (v18) So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood…
- 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.
- 2 Kings 5:15-16 (v18) He returned to the man of God, he and all his company, and came, and stood before him; and he said, “See now, I know that there is no God…
- Ezekiel 13:19 (v18) You have profaned me among my people for handfuls of barley and for pieces of bread, to kill the souls who should not die, and to save the…
- 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…
30 distinct cross-references across this passage (31 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv15–18 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 vv15, 18 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 vv15–18 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 vv15–18 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.
William Burkitt 1703 · Public Domain On v18 Here observe, 1. How infinitely mistaken this wretch was…
Here observe, 1. How infinitely mistaken this wretch was in thinking that the miraculous gifts of the Holy Ghost could be purchased with money.
2. In supposing that the apostles had a power to dispense these gifts, when and where, and to whom they pleased.
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3. And that they could enable others to impart this also; which were all very gross conceits. From this deed of Simon’s it is called simony, to seek to buy spiritual gifts or offices with money.
Observe, 2. What it was that put Simon upon purchasing this power; doubtless it was covetousness and vain-glory. He hoped make a penny of this privilege, and to render himself famous among his followers by this prerogative.
Learn thence, That cunning and close hypocrites, corrupt and hypocritical professors, do seek to make a gain of godliness and a merchandize of Christianity. Simon had never bid so freely for Holy Ghost, if he had not expected to receive as freely of others for the Holy Ghost: which he desired to buy, but not to keep; and intended to sell, not to give.
Observe, 3. How St. Peter scorns the vile motion made by Simon, and rejects it with the greatest detestation: Thy money perish with thee.
Learn thence, That wicked (though gainful) motions are to be scorned and refused by the godly with the greatest detestation and abhorrence. Our hearts can never rise too high in a just indignation against sin, and against all temptation unto sin; Thy money perish with thee; thou and thy money perish together.
Observe, 4. How plainly St. Peter deals with him; he searches him to the quick, to the heart, sounds the depths of sin: lays open the core of his hypocrisy before his face, and tells him to his teeth, that his heart was rotten and unsound; Thy heart is not right in the sight of God. The baptismal water had washed his outside, but his inwards were unclean. The heart is the worst part of man till it be mended, and then it is best: Where most evil lies, there we must first begin to be good; all will be good, if the heart, which the seat, the sink and seed-plot of all evil, be made good. The life would not be so bad, if the heart were not worse: All the obliquity of our lives proceeds from the impurity of our hearts and nature, as the muddiness of the stream form the foulness of the fountain.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv15–18 (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 vv15, 18 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, 18 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.
Joseph Benson 1811 · Public Domain On v18 Act 8:18-19. And when Simon — The magician, spoken…
Act 8:18-19. And when Simon — The magician, spoken of before; saw — With astonishment; that through laying on of the apostles’ hands — On the heads of many individuals, lately converted to the Christian faith; the Holy Ghost was given — In his extraordinary operations; he offered them money — And hence the procuring any ministerial function, or ecclesiastical benefice, by money, is termed Simony: saying, Give me also this power — Let me prevail with you, by this reward, to confer on me the power which I have seen you exercise with so much ease. It seems Simon imagined, if by the imposition of his hands he could confer such gifts as Peter and John conferred, it would turn considerably to his honour and advantage; and especially if he could, by this means, communicate to whom he would the knowledge of languages, which they had never been at the trouble of learning in a natural way. “Simon,” says Henry, “did not desire the apostles to lay their hands on him, that he might receive the Holy Ghost himself, for he did not foresee that any thing was to be got by that; but that they would convey to him a power to bestow the gift upon others; he was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit or disposition of a Christian: he was more desirous to gain honour to himself than to do good to others. Now in making this motion, 1st, He put a great affront upon the apostles, as if they were mercenary men, who would do any thing for money. 2d, He put a great affront upon Christianity, as if the miracles that were wrought in confirmation of it were done by magic arts, only of a different nature from those which he himself had practised formerly.” Indeed, as Dr. Whitby observes, “The sin of Simon struck at the very foundation of the Christian faith; supposing that the apostles, and other Christians, did their miracles by some higher art of magic than that which he had learned, and so that they, by the same art, could teach others to do the same works for any other end.” “3d, He showed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by Act 2:4 th, He showed that he had a very high conceit of himself, and that his heart had never been truly humbled.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–18 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, 18 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 vv15, 18 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 vv15–18 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 vv15–18 (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, 18 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.
The Expositor's Bible 1887 · Public Domain On v18 Chapter 19
Chapter 19
ST. PETER AND SIMON MAGUS.
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Act_8:18-19
WE have in the last exposition endeavoured to explain the origin of the rite of Confirmation and to connect its development in the second century with the first notice of its rise in germ and principle at Samaria. There have been from time to time modifications and changes in the ordinance. The Church has availed itself of the power she necessarily possesses to insist upon different aspects of Confirmation at different periods. The Church of England at the Reformation brought out into prominence the human side. of Confirmation as we may call it, which views the rite as a renewal and strengthening of the baptismal vows of renunciation, faith, and obedience, which had fallen too much out of sight, while still insisting on the Divine side as well, which regards Confirmation as a method of Divine action, a channel of Divine grace, strengthening and blessing the soul. Yet no one can imagine that the Reformers invented a new ordinance because they insisted on a forgotten and latent side of the old rite. So it was during the second century and in Tertullians time. The exigencies of the Christian Church of that age had led to certain modifications of apostolic customs, but the central idea of solemn imposition of hands continued, and was regarded as of apostolic appointment. If we descend a little lower this is plain enough. St. Cyprian, the contemporary and disciple of Tertullian, expressly attributes the institution of the rite to the action of the Apostles at Samaria, a view which is subsequently attested by those great lights of the ancient Church, St. Jerome and St. Augustine. As my object is, however, not to write a treatise on Confirmation, but to trace the evolution and development of apostolic customs and ritual, and to show how they were connected with the Church of the second century, I restrain myself to Tertullian alone.
I cannot see how this argument is to be evaded without rejecting the testimony of Tertullian and denying what we may call the historic memory and continuity of the Church at the close of the second century. Upon the testimony of Tertullian we very largely depend for our proof of the canonicity of the books of the New Testament. Men when impugning or rejecting Tertullians witness on this or any similar question, should bear in mind what the results of their teaching may be; for surely if Tertullians clear evidence avails not to prove the apostolic character of confirmation, it cannot be of much use to establish the still more important question of the canon of the New Testament or the authorship of the Gospels and Acts. We think, on the other hand, that Tertullians references to this practice are naturally and easily explained by our theory that the Churches established by the Apostles followed their example. The first converts that were made after the Apostles had founded a Church were treated by the resident bishop and presbyters exactly as the Apostle had treated themselves. Timothy at Ephesus acted as he had seen St. Paul do. Timothy completed his converts baptism by the imposition of hands, and then his successor followed the example of Timothy, and so confirmation received that universal acceptation which the writings of the Fathers disclose.
I. Let us now return to the consideration of the actual doings of Peter and John at Samaria, and the lessons we may draw from thence as touching the manner in which men should follow the example left by them at this crisis in Church history. The Apostles prayed for those that had been baptised into the name of the Lord Jesus, and then they laid their hands upon them, and the baptised received the Holy Ghost. Prayer went before the imposition of hands, to show that there was nothing mechanical in their proceedings; that it was not by their own power or virtue that any blessing was granted, but that they were only instruments by whom the Lord worked. The Apostles always acted, taught, ordained, confirmed, in the profoundest confidence, the surest, faith that God worked in them and through them. St. Paul in his address to the elders of Miletus and Ephesus, whom he had himself ordained, spoke of their ordination, not as the work of man, but of the Holy Ghost. He pierced the veil of sense and saw, far away and behind the human instrument, the power of the Divine Agent who was the real Ordainer. "Take heed unto yourselves and to all the flock, in the Which the Holy. Ghost hath made you bishops." And so again in his words to Timothy there was not a shadow of doubt when he bid him "stir up the gift of God, which is in thee through the laying on of hands": a gift which was doubtless no miraculous power, but the purely, spiritual endowment, needful now as in ancient times, for the edification and strengthening of human souls. As it was in ancient times so is it still; the Church of Christ unites prayer with imposition of hands. She cannot recognise any difference in the methods of Gods dealing with human souls in apostolic times and in modern ages. Human wants are the same, human nature is the same, the promises of God and the ministry of God are the same; and therefore as in Samaria, so in England, the work of baptism is completed when further prayer is offered, and the imposition of hands by the chief ministers of Gods Church signifies her holy confidence in the abiding presence and work of the Divine Spirit.
We desire to insist upon this devotional side of confirmation, because the rite of confirmation has been too often treated as a mere mechanical function, just indeed as men in times of spiritual deadness and torpor come to regard all spiritual functions in a purely mechanical aspect. The New Testament brought to light a religion of the spirit; but human nature ever tends to become formal in its religion, and therefore has persistently striven, and still persistently strives, to turn every external function and office in a mechanical direction. The Apostles prayed and then laid their hands upon the Samaritan converts, and we may be sure that these prayers were intense personal supplications, dealing directly with the hearts and consciences of the individuals. Confirmation, united with fervent prayer, public and private, with searching addresses directed to the conscience, with personal dealing as regards individual hearts, followed by public imposition of hands, - surely every one must acknowledge that such a solemnisation and sanctification of the great crisis when boyhood and girlhood pass into manhood and womanhood must have very blessed effects. Experience has, indeed, proved the wisdom of the ancient Church concerning this ordinance. Confirmation has not developed itself exactly in the East as we know it in the West. In the Eastern Church, as amongst the Lutherans of Germany, confirmation can be administered by a presbyter as well as by a bishop, to whom alone the Western Church limits the function. But whether in the East or West, confirmation is regarded as the transition step connecting baptism and the Eucharist. Christian bodies which have rejected the ancient customs have felt themselves obliged to adopt a similar method. Preparation for first Communion has taken the place of confirmation. There has been the same earnest dealing with conscience, the same fuller instruction in Christian truth and life, and the one thing lacking has been that following of the apostolic example in solemn imposition of hands, which would have thrown back the young mind to the days of the Churchs earliest life, and helped it to realise something of the continuity of the Churchs work and existence.
Many, as I know, ministering in societies where confirmation after the ancient model has been rejected, have bitterly lamented its disuse as depriving them of a solemn appointed time when they should have been brought into closer contact with the lives, the feelings, and the consciences of the lambs of Christs flock. I am bound to confess, at the same time, that no one is more alive than I am to the many defects and shortcomings in the modes and fashions in which confirmation is sometimes viewed and conferred. The mere mechanical view of it is far too prevalent. Careful and prayerful preparation, systematic instruction in the field of Christian doctrine, is still in many cases far too little thought of. Confirmation offers a splendid opportunity when an earnest pastor may open out to young minds eager to receive truth, a fuller acquaintance with the deep things of God. Alas! how miserably such earnest young minds are sometimes met. It is stated that it was by injudicious treatment at such a time that the ardent, enthusiastic mind of the late Charles Bradlaugh was alienated from Christian truth. Intelligent sympathy is what the young desire and crave for at such seasons. Then it is that the man who has kept his mind fresh and active by wide and generous study finds the due reward of his labours. He does not attempt to meet doubts and difficulties by foolish denunciations. He knows that such doubts are in the air; that they meet the young in the newspapers, magazines, conversations of the day. He proves by his instructions that he knows of them and enters into them. He encourages frank discussion of them, and thus often proves himself at a very trying time the most helpful and consoling friend to the young and troubled spirit.
Confirmation, if viewed merely from the purely human side, and if we say nothing at all about a Divine blessing, offers a magnificent opportunity for a wise pastor of souls. He will, indeed, treat different ranks in different ways. A class of ploughboys or of village lads and girls need plain speaking on the great facts of life and of the Gospel, while the higher and more educated or sharper inhabitants of cities and towns require teaching which will embrace the problems of modern thought, as well as the foundation truths of morals. A perfunctory repetition of the Church Catechism, as in some parishes, or a brief study of a portion of the Greek Testament, as in some of our public schools, is a miserable substitute for that careful preparation, embracing devotional as well as intellectual preparation, which such an important function demands. Then, again, the method in which confirmation is administered calls for improvement and change. The confirmation of immense crowds at central churches tends to confirm the mere mechanical idea about confirmation. Parochial confirmations, a confirmation of the young of each congregation in presence of the congregation itself, that is the standard at which we should aim. The Church of Rome can give us wise suggestions on this point. Some time ago I noticed an account of a Roman Catholic confirmation in the west of Ireland. It was held in a town of twelve or fifteen thousand inhabitants. The bishop took a week for the confirmations in that town, examining all the children beforehand, bringing them thus into direct contact with himself as their supreme pastor, and assuring himself of the sufficiency of their preparation.
II. We have now noted some of the defects connected with modern confirmations; but the conduct of Simon Magus and this incident at Samaria remind us that defects and shortcomings must ever exist, as they existed in the Church of the Apostles. We note here Simons offer and St. Peters address, Simon Magus had believed, had been baptised, and doubtless had also been confirmed by the Apostles. In the case of some of the Samaritans, at least, the presence of the Holy Ghost must have been proved by visible or audible signs, for we are told that when Simon saw that through the imposition of apostolic hands the Holy Ghost was given, he offered them money to enable him to do the same. His offer sufficiently explains the nature of his faith. He was convinced intellectually of the truth of certain external facts which he had seen. He knew nothing of spiritual want, or the power of sin, or a desire for interior peace and sanctity. He looked upon the Apostles as cleverer jugglers and sorcerers than himself, accessible to precisely the same motives, and therefore he offered them money if they would endow him with the knowledge and power they possessed and exercised. The Acts of the Apostles, as a mirror of all Church history, thus selects for our instruction an event which sounds a warning needful for every age.
Simon Magus had a mere intellectual knowledge of the truth, and that mere intellectual knowledge, apart from a moral and spiritual conception of it, plunged him into a deeper fall than otherwise might have been the case. Simon Magus was a typical example of this, and successive centuries have offered many notable imitations. Julian the Apostate was brought up as a Christian clergyman, and used to read the lessons in Church, whence he would adjourn to join in the polluting rites of paganism; and so it has been from age to age, till in our own time some of the bitterest opponents of Christianity, at home or in the mission field, have been those who, like Simon, knew of the Gospel facts, but had tasted nothing of the Gospel life.
We may derive from this incident guidance in a difficult controversy which has of late made much stir. Men have asserted that Christian missionaries were giving far too much time to mere intellectual training of pagans, instead of devoting themselves to evangelistic work. A writer who has never visited the mission-field has no right to pass judgment on such a matter. But cannot we read in this passage a warning against such a tendency? Intellectual conviction does not mean spiritual conversion. Of course we know that no human effort can ensure spiritual blessings, but if intellectual training of clever pagan youths, and not spiritual work, be regarded as the great object of Christian missions; if the Holy Ghost be not honoured by being made the supreme lord of heart and life and work, we cannot expect any blessed results to follow. We read very little in the earliest ages of the Church about educational missions. The work of education was not despised. The school of Alexandria from the earliest times held high the standard of Christian scholarship. But that school, though open, like all ancient academies, to every class, was primarily intended for the training of Christian youth, placing before all other studies the Divine science of theology.
The offer, again, of Simon Magus, has given a name to a sin which has been found prevalent in every age and in every country. The sin has, indeed, taken different shapes. Simony, throughout the Middle Ages, was a common vice against which some of the more devout Popes strove long and vigorously. In England and according to English law simony means still the purchase of spiritual office or spiritual functions. It would be simoniacal for a bishop to receive money for conferring holy orders or for appointment to a living. It would be an act of simony for a man to offer or give money to attain either holy orders or a living. How then, it may be said, does the unhallowed traffic in Church livings continue to flourish? Simply because, through colourable evasions, men bring themselves to break the spirit of the law while they keep within its strict letter. Simony, how ever, is a much more extensive and far-reaching corruption than the purchase of ecclesiastical benefices. Simony can take subtler shapes and can adapt itself to conditions very different from those which prevail under an established Church. Every one recognises, in word at least, the scandalous character of money traffic in Church offices. Even those who really practise it, hide from themselves, by some device or excuse, the character of their action. But the simoniacal spirit, the essence of Simons sin, is found in many quarters which are never suspected. What is that essence? Simon desired to obtain spiritual power and office, not in the Divine method, but in low earthly ways. Money was his way because it was the one thing he valued and had to offer; but surely there are many other ways in which men may unlawfully seek for spiritual office and influence in the Church of Christ. Many a man who would never dream of offering money in order to obtain a high place in the Church, or would have been horrified at the very suggestion, has yet resorted to other methods just as effective and just as wrong. Men have sought high position by political methods. They have given their support to a political party, and have sold their talents to uphold a cause, hoping thereby to gain their ends. They may not have given gold which comes from the mine to gain spiritual position, but they have all the same given a mere human consideration, and sought by its help to obtain spiritual power; or they preach and speak and vote in Church synods and assemblies with an eye to elections to high place and dignity. An established Church, with its legally secured properties and prizes, may open a way for the exercise of simony in its grosser forms. But a free Church, with its popular assemblies, opens the way for a subtler temptation, leading men to shape their actions, to suppress their convictions, to order their votes and speeches, not as their secret conscience would direct them, but as human nature and earthly considerations would tell them was best for their future prospects. How many a speech is spoken, how many a sermon is preached, how many a vote is given, not as the Holy Ghost directs, but under the influence of that unhallowed spirit of sheer worldliness which led Simon to offer money that he too might be enabled to exercise the power which the unworldly Apostles possessed. The spirit of simony may just as really lead a man to give a vote or to abstain from voting, to make a speech or keep silence, as it led men in a coarser and plainer age to give bribes for the attainment of precisely the same ends. In this respect, again, as warning against the intrusion of low earthly motives in the concerns of the Divine society, the Acts of the Apostles proves itself a mirror of universal Church history.
Then we have the address of St. Peter to this notorious sinner. It is very plain-spoken. The Apostle had been himself a great sinner, but he had not been harshly or roughly dealt with, because he had become a great penitent. St. Peter was most sympathetic, and could never have spoken so sharply as he did to Simon Magus had he not perceived with quick spiritual insight the inborn baseness and hollowness of the mans character. Still he does not cut him off from hope. He speaks plainly, as Christs ministers should ever do when occasion requires, Simon Magus was a man of great influence in Samaria, but there was no "fear of man which bringeth a snare" about the Apostles, and so St. Peter fearlessly tells Simon his true position. "He was in the gall of bitterness and bond of iniquity." He indicates to him, however, the steps which, whether then or now, a person in that position should take if he desires to escape from the due reward of his deeds. "Repent therefore of this thy wickedness." Repentance, then, is the first step which a man whose heart is not right in Gods sight has to take. There was no hesitation, as we have already remarked when speaking of St. Peters preaching at Jerusalem, about pressing upon men the duty of hearty, sincere repentance, embracing sorrow for sin and genuine amendment of life. Then having exhorted to repentance, the Apostle proceeds, "And pray the Lord, if perhaps the thought of thy heart shall be forgiven thee." Prayer is the next step. First comes repentance, then prayer, and then forgiveness. There was nothing in St. Peters teaching which lends the least countenance to the modern error which teaches that an unconverted man should not pray, that his one duty is to believe, and, till he does so, that his prayer is unacceptable to God. Simon Magus was as estranged from God as a human soul could well have been, yet St. Peters word to him then, and his word to every sinner still, would be an exhortation to diligent prayer. "Pray God if perhaps the thought of thine heart shall be forgiven thee." The exhortation of Peter was blessed, for the time, to the sinner. It awoke a temporary sense of sin, though it wrought no permanent change. It has left, however, an eternal blessing and a permanent direction to the Church of Christ. In his preaching on the day of Pentecost to the Jews of Jerusalem, he shows us how to deal with those who are not as yet partakers of the Christian covenant. "Repent ye, and be baptised every one of you in the name of Jesus Christ," was his message to the devout Jews of Jerusalem; "Repent and pray" is his message to the sinner who has been brought, all unworthy, into the kingdom of light and grace, but knows nothing of it in heart and life. St. Peter valued the blessings of belief in Christ and admission by baptism into His kingdom, but he knew that these benefits only intensified a mans condemnation, if not realised in heart and lived in practice. St. Peters visit to Samaria in company with St. John has much to teach the Church on many other points, as we have pointed out, but no lesson which can be derived from it is so important as that which declares the true road for the returning sinner to follow, the value of repentance, the efficacy of heartfelt prayer, the supreme importance of a heart right in the sight of God.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv15, 18 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 vv15–18 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.
Paul E. Kretzmann 1924 · Public Domain On v18 The blasphemous demand of Simon:
The blasphemous demand of Simon:
v. 18. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, ha offered them money,
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v. 19. saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
v. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
v. 21. Thou hast neither part nor lot in this matter; for thy heart is not right in the eight of God.
v. 22. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thine heart may be forgiven thee.
v. 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity.
v. 24. Then answered Simon and said, Pray ye to the Lord for me that none of these things which ye have spoken come upon me.
v. 25. And they, when they had testified and preached the Word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans.
The faith of Simon the Magician had undoubtedly been real enough in the beginning, and he had not acted the hypocrite when he asked to be baptized. But here there were two factors which were too strong for the young plant in his heart. In the first place, he was not included in the number of those to whom the extraordinary communication of the Spirit’s power was vouchsafed. And in the second place, his witnessing of this transaction had awakened the former love of money and influence over others in his heart. The combination of these facts was too strong for him, and he lost his faith. When he saw that Peter transmitted the miraculous gift of the Spirit by the laying on of hands, he brought forth money and offered it to the apostles, with the demand that they give him this power also, to impart the Holy Ghost by the imposition of hands. Simon was right in calling this gift a power, but he was wrong in thinking that it was a commodity of barter and sale. He may, in his former business, have purchased many a secret of sorcery from other masters, and therefore concluded that the same course might be followed in this instance also. But it was a blasphemous demand of covetousness, and his sin has ever since been known as simony. "This is simony, properly so called, if one buys or sells a spiritual office, possession, gift, or power for money, as Simon Magus did. When he saw that the Holy Ghost was given by the imposition of the hands of the apostles, he offered them money and said: Give me the power also, that, if I lay my hands upon someone, he receive the Holy Ghost; desiring thus that he might have the Holy Ghost, after having purchased Him for money, in his power, to have Him do what pleased him. " The infamous demand of Simon Magus aroused the impulsive resentment of Peter. Full of righteous indignation he calls out to him: Thy money with thee be into destruction! It is a violent expression of horror on the part of Peter that anyone would even think of desecrating the most wonderful gift in the world by such blasphemous thoughts. That Simon should have gained the idea that a free gift of God might be purchased with money showed that he mistook entirely the source and meaning of the power which he desired. Peter therefore tells him that he has neither part nor lot in this matter, that he could not hope to share either the possession of the gift with the faithful, nor its ministry with any of the disciples. The demand of Simon put him entirely outside the pale of the Church; it showed that his heart was not sincere in his profession of Christianity, it could not stand without blame in the sight of God. There was only one course advisable under the circumstances, namely, that he repent of this wickedness, change his heart to a condition which would be well-pleasing to God. Incidentally, he should pray the Lord, with whom only there is forgiveness, that He might forgive him the blasphemous idea of his heart.
The words of Peter do not make the matter of forgiveness after sincere repentance a doubtful thing, but he stresses the need for sincerity in regard to this grave offense. A mere lip repentance would not suffice before the eyes of the omniscient God. And the seriousness of the situation is further stressed when Peter says that he perceives Simon Magus to be in the intense, malignant, poisonous bitterness of gall and wormwood and held firmly in the bonds of unrighteousness. It seems to have been with Simon as in the story of the man that has turned out the unclean spirit, who returned with seven others worse than himself. Not the mincing of words, but the preaching of the Law in all its uncompromising severity was demanded by the situation, and Peter acted accordingly. Some effect this scathing speech of Peter certainly had, namely, that of thoroughly terrifying Simon, so far as the results of his sins, were concerned. He asks the apostles to pray for him that none of the things of which Peter had spoken might strike him. His words indicate fear of the results of sin, but no change of heart in true repentance. That is all the inspired record says of the matter, and although second century traditions have added much legendary material, this seems in no way trustworthy. The story as it stands contains some very earnest lessons. Simon Magus is a type of the temporary believers, of those that have turned to Christ in faith, but were not firmly established, and succumbed to the first temptation. The example of Peter shows how such persons must be dealt with when they are exposed. The wickedness and hypocrisy of their hearts must be rebuked with all severity in order that, by God’s grace, true repentance may be worked in them for the salvation of their souls. After this disagreeable incident the apostles turned back to the real work for which they had come down. They bore witness to Christ in the most convincing manner; they spoke the Word of the Lord, thus performing the work of both testifying and teaching, according to the Lord’s commission to them. And then, having accomplished the object of their journey, they started on their return to Jerusalem. But they made the trip in a leisurely fashion, which enabled them to preach the Gospel in many villages of the Samaritans outside of the capital of the district. Their hearts were filled with true missionary zeal, which permits no opportunity for spreading the Gospel to pass by. It was a time of cheerful harvest such as the Lord had predicted, Joh 4:37. Such times of spiritual awakening and harvesting have been recorded since in more than one instance. In such cases it seems as though the Lord calls large masses of people simultaneously. The effect and the success of the preaching of the Gospel are in His hand, a fact of comfort to all workers in the vineyard of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v18 the Holy Spirit was given through the laying on…
the Holy Spirit was given through the laying on of the apostles' hands
This can be stated in active form. AT: "the apostles gave the Holy Spirit by laying their hands on people" (See: Active or Passive)
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that whoever I place my hands on might receive the Holy Spirit
"that I can give the Holy Spirit to anyone on whom I place my hands"
translationWords
Holy Spirit
apostle
hand
power
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.