Acts 8:16

Act 8:16 . ἐπιπεπτωκός : the verb is characteristic of St. Luke, and used by him both in his Gospel and in Acts of the occurrence of extraordinary conditions, e.g. , the sudden influence of the Spirit, cf. Luk 1:12 , Act 10:44 ; Act 11:15 ; Act 19:17 , cf. Rev 11:11 (Act 10:10 cannot be supported, and in Act 13:11 read ἔπεσεν ). Similar usage in LXX, Exo 15:16 , 1Sa 26:12 , Psa 54:4 , Jdt 2:28 ; Jdt 11:11 , etc. Friedrich, Das Lucasevangelium , p. 41 For the word as used by St. Luke in another sense also characteristic of him, see below on Act 20:37 , and Plummer on Act 15:20 . On the formula of baptism see above p. 91, and “Baptism,” B.D. 2 , p. 352, and Hastings’ B.D. ὑπῆρχον here perhaps = “made a beginning,” took the first step (Lumby).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

16. But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force which it hath from the Holy Ghost. In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Titus 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit? (Galatians 3:27.) Therefore, we must not deny but that the Samaritans, who had put on Christ, indeed, in baptism, had also his Spirit given them; and surely Luke speaketh not in this place of the common grace of the Spirit, whereby God doth regenerate us, that we may be his children, but of those singular gifts wherewith God would have certain endued at the beginning of the gospel to beautify Christ’s kingdom. Thus must the words of John be understood, that the disciples had not the Spirit given them as yet, forasmuch as Christ was yet conversant in the world; not that they were altogether destitute of the Spirit, seeing that they had from the same both faith, and a godly desire to follow Christ; but because they were not furnished with those excellent gifts, wherein appeared afterwards greater glory of Christ’s kingdom. To conclude, forasmuch as the Samaritans were already endtied with the Spirit of adoptioni the excellent graces of the Spirit are heaped upon them, in which God showed to his Church, for a time as it were, the visible presence of his Spirit, that he might establish for ever the authority of his gospel, and also testify that his Spirit shall be always the governor and director of the faithful.

They were only baptized. We must not understand this as spoken contemptuously of baptism; but Luke’s meaning is, that they were only endued then with the grace of common adoption and regeneration, which is offered to all the godly in baptism. As for this, it was an extraordinary thing that certain should have the gifts of the Spirit given them, which might serve to set forth the kingdom of Christ and the glory of the gospel; for this was the use thereof, that every one might profit the Church according to the measure of his ability. We must note this, therefore, because, while the Papists will set up their feigned confirmation, they are not afraid to break out into this sacrilegious speech, that they are but half Christians upon whom the hands have not been as yet laid. This is not tolerable now because, whereas this was a sign which lasted only for a time, they made it a continual law in the Church, as if they had the Spirit in readiness to give to whomsoever they would. We know that when the testimony and pledge of God’s grace is set before us in vain, and without the thing itself, it is too filthy mockery; but even they themselves are enforced to grant that the Church was beautified for a time only with these gifts; whereupon it followeth that the laying on of hands which the apostles used had an end when the effect ceased. I omit that, that they added oil unto the laying on of hands, (Mark 6:13;) but this, as I have already said, was a point of too great boldness, to prescribe a perpetual law to the Church, that that might be a general sacrament, which was peculiarly used amongst the apostles, (Galatians 3:7; Romans 6:6;) that the sign might continue still after that the thing itself was ceased; and with this they joined detestable blasphemy, because they said that sins were only forgiven by baptism, and that the Spirit of regeneration is given by that rotten oil which they presumed to bring in without the Word of God. The Scripture doth testify that we put on Christ in baptism, and that we are engrafted into his body, that our old man may be crucified, and we renewed into righteousness. These sacrilegious robbers have translated that to adorn the false visor of their sacrament which they have taken from baptism. Neither was this the invention of one man only, but the decree of one council, whereof they babble daily in all their schools.

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.

(16) As yet he was fallen upon none of them.—The same verb is used of the gift of the Spirit in Act_10:44; Act_11:15, and of Peter’s trance in Act_10:10. It is manifestly used to express an unlooked-for change in a man’s normal state of consciousness, the sudden advent of new powers and feelings.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. they were baptized in [into] the name, &c.] The preposition, which is the same that is used by Christ (Mat_28:19) at the institution of the Sacrament, implies the tie by which the new converts are in baptism bound to Christ as His followers, servants, worshippers.

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.

Then laid they their hands on them,.... The Ethiopic version adds, "who had been baptized"; but not upon all of them, men and women, only on some they were directed unto by the Spirit of God; whom he had designed, and now would qualify for the work of the ministry, that so this new church, might be supplied with proper officers, pastors, and teachers, to feed them with knowledge and with understanding, and who might not only have ministerial gifts to qualify them for preaching the Gospel, but extraordinary ones, which would serve for the confirmation of it; and for this purpose the apostles, "both" of them, as the Arabic version reads, laid their hands on them: for it will not seem probable, that they laid their hands upon the women, on such an account; and it will hardly be received, that they should lay their hands on Simon Magus, otherwise he would have received the Holy Ghost too; so that it seems a plain case, that imposition of hands was not used to them all:

and they received the Holy Ghost; that is, they received the gifts of the Holy Ghost; so that they could prophesy and speak with tongues, and heal diseases, and do other wonderful works: and since now these effects have ceased, the rite and ceremony which was peculiar to the apostles as such, it should seem should cease likewise.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)

Ver. 16. For as yet he was fallen upon none of them] sc. In those extraordinary gifts of tongues and miracles.

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.

He was fallen - This expression is several times applied to the Holy Spirit, Act 10:44; Act 11:15. It does not differ materially from the common expression, “The Holy Spirit descended.” It means that he came from heaven; and the expression “to fall,” applied to his influences, denotes the “rapidity” and “suddenness” of his coming. Compare Act 19:2.

In the name of the Lord Jesus - See the notes on Act 2:38. See also Act 10:48; Act 19:5-6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For as yet he was fallen upon none of them; by which it is plain that the Holy Ghost as the author of saving grace, is not here meant, for so he was fallen upon all them that did believe, for faith is the gift of God; but he was not yet bestowed upon them as the author of those extraordinary gifts mentioned Act 2:4.

They were baptized in the name of the Lord Jesus:

1. They were baptized by his authority and commission, Mat 28:19.

2. By baptism they now belong unto and are united with him; they are baptized into Jesus Christ, Rom 6:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Had been for were, A.V.; into for in, A.V. Into the name. In seems preferable. (comp. Mat_10:41, Mat_10:42) The use of the prepositions in the New Testament is much influenced by the Hebrew, through the language of the LXX As regards baptism in the Name of the Lord Jesus, here and ver. 39, T.R.; Act_10:48 Act_19:5, we are not to suppose that any other formula was used than that prescribed by our Lord. (Mat_28:19) But as baptism was preceded by a confession of faith similar to that in our own Baptismal Service, so it was a true description to speak of baptism as being in the Name of Jesus Christ.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

16. ὑπῆρχον. This verb seems to be used with somewhat of its original force = ‘to make a beginning.’ These men had taken one step, and had been baptized and thus admitted into the community.

εἰς τὸ ὅνομα, into the name. The preposition, which is the same that is used by Christ (Mat 28:19) at the institution of the Sacrament, implies the tie by which the new converts are in baptism bound to Christ as His followers, servants, worshippers.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

They were [υπηρχον] . See on Jas 2:15. Rev., more literally, had been.

In the name [εις το ονομα] . Lit., "into the name." See on Mt 28:19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.