Commentary on Acts 8:14-17

Structure of  Acts 8:14-17 

Acts 8:14-17 is part of Luke’s historical narrative on the evangelization of Samaria (8:5-25), a new stage of early Christianity. It describes how the Spirit was given to the Samaritans through Peter and John. The structure of the pericope is:

1. The apostles hear about the reception of the gospel in Samaria (8:14a-b).

2. Peter and John are sent to Samaria (8:14c–15a).

3. Praying and conferring of the Spirit (8:15b–16).

4. The Samaritans receive the Spirit (8:17).

Exegetical Notes on Acts 8:14-17 

Acts 8:14a-b

Apostles who remained in Jerusalem after Stephen’s martyrdom and subsequent persecution heard about the reception of God’s word in Samaria[1], probably through a traveling disciple.[2]

Acts 8:14c–15a

Why did apostles send Peter and John? A few suggestions are:

1.V.15f may suggest that apostles were sent to Samaria to confer the Spirit upon Samaritans.

2. Apostles probably acted as a supervisory body.[3] Peter and John were likely sent to inspect the mission in Samaria[4] and maintain the authority over it.[5]

3.  C. K. Barret suggests that Luke wanted to show the Seven and the Twelve are not rivals but allies.[6] This might be more intelligible to the early Christians if there were any anti-Samaritan sentiments (cf. Matt 10:5; Luke 9:54). In this case, Peter and John visited Samaria to integrate the expansion of Christianity into the authentic early Christian movement.  If this is the case, the hypothesis that apostles took over Samaria after Hellenists evangelized the Samaria (John 4:38) will not stand.[7]

Acts 8:15b–16

James D. G. Dunn argues whatever earlier happened might be insufficient (v.16b).[8] However, the apostles did not consider Philip’s mission had a deficit.[9] Then, does Luke speak about the lack of Spirit experience at conversion or subsequent empowerment of the Spirit?

The reception of Spirit at conversion-initiation is a norm (Acts 2:38-39),[10] not an absolute.[11]  Acts 8:15-16 can be an exception.[12] On the other hand, the reception of Spirit at conversion is an ideal to Luke but Luke focuses more on the empowerment of Spirit, especially in Acts 8:14-17.[13] If this is the case "he had not yet fallen on any of them" (v.16a, ESV) may not refer to the lack of the general grace of the Spirit at the conversion rather the special empowerment of the Spirit.

Acts 8:17

Luke mentions occurrences where the Spirit was given to people through the laying of hands or without this rite. It is not necessary to infer that laying hands was a mandatory rite during this period.[14] The laying on hands and conferring Spirit in v.17 may refer to integrating the Samaritan mission into the authentic movement, as well as collaboration and continuity between the Twelve and the Seven.[15] Luke seemingly intends to indicate the breaking of division between Samaritans and Jews despite cultural diversity.[16]

Conclusion

It seems Luke is interested to show how the mission in Samaria was integrated into the authentic Christian movement despite cultural diversity in Acts 8:14-17.  

Bibliography

Barrett, C. K. ACTS: A Shorter Commentary. London: T&T Clark, 2002.

Bruce, F. F. The Acts of the Apostles: The Greek Text with Introduction and Commentary. Grand Rapids: Eerdmans, 1990.

Conzelmann, Hans. Acts of the Apostles. Ed. Eldon Jay Epp and Christopher R. Matthews. Trans. A. Thomas Kraabel and Donald H. Juel James Limburg. Philadelphia: Fortress Press, 1987.

Dunn, James D. G. Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today. Philadelphia: The Westminster Press, 1970.

______. The Acts of the Apostles. Grand Rapids: Eerdmans, 1996.

Johnson, Luke Timothy. The Acts of the Apostles. Ed. Daniel J. Harring. Vol. 5. Collegeville: The Liturgical Press, 1992.

Keener, Craig S. Acts: An Exegetical Commentary. Vol. 2. Grand Rapids: Baker Academic, 2013.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament. 3rd. London: United Bible Societies, 1971.

Peterson, David G. The Acts of the Apostles, The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2009.

 

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[1] The geographical location is not clear because some MSS use the city of Samaria and others have a city of Samaria. The variant indicates that Samaria is a region with different cities. Luke probably does not know the city in question or he did not name it. The variant with the may refer the capital city Sebaste or there was only one city in the province. Later might not be the case. Bruce M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies’ Greek New Testament (London: United Bible Societies, 1971),355.  Sebaste was highly Hellenized city, not having many Samaritans as Gentiles. This probably led the copyist to change from the city to a city. C. K. Barrett, Acts: A Shorter Commentary (London, T & T Clark, 2002), 118.

[2] Craig S. Keener, Acts: An exegetical Commentary, Vol-2 (Grand Rapids: Baker Academic, 2013), 619.

[3] Hans Conzelmann, Acts of the Apostles, Hermeneia: A Critical and Historical Commentary on the Bible, ed. Eldon Jay Epp and Christopher R. Matthews trans. James Limburg, A. Thomas Kraabel and Donald H. Juel (Philadelphia: Fortress Press, 1987), 65; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary (Grand Rapids: Eerdmans, 1990), 220.

[4] Like Barnabas was sent to Antioch (Acts 11:22).

[5] Luke Timothy Johnson, The Acts of the Apostles, SP 5, ed. Daniel J. Harring (Collegeville: The Liturgical Press, 1992), 148.

[6] Barrett, Acts, 117.

[7] Barrett, Acts, 117.

[8] Detailed discussion of Dunn’s view, see James D. G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today (Philadelphia: The Westminster Press,1970), 55-69.      

[9] The apostles did not disregard the gospel or baptism of Philip. If they found any deficit in Philip’s mission, then probably they would have preached gospel again and baptize them again. Therefore, apostles accepted the genuineness of conversion-initiation of Samaritans to Christian faith.

[10] Acts 2:38-39 should be understood along with Luke’s subsequent descriptions of the Spirit.

[11] Keener, Acts, 623. Luke gives accounts of giving of Spirit before (10:44), after (8:16–17), and simultaneously with baptism (19:6).  Therefore, he mentions a variety of early Christian experiences.

[12] David G. Peterson, The Acts of the Apostles, The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2009), 328.

[13] Keener, Acts, 622-625. Luke speaks about the empowerment of Spirit after conversion even when it is evident that recipients were already received Spirit (4:8, 31; 13:9).

[14] Conzelmann thinks that laying on hands was customary at baptism even though Tertullian was the first person to acknowledge it and maybe the root for the rite of confirmation. Conzelmann, Acts, 65.

[15] Barrett, Acts, 120; Johnson, The Acts, 151.

[16] James D. G. Dunn, The Acts of the Apostles (Grand Rapids: Eerdmans, 1996), 146.

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