angels and of a future state. They still entertain feelings of enmity toward the Jews, and marriages with them are forbidden. Whilst they assert that they are Israelites, the descendants of Joseph, they indignantly deny that they are Jews. (See Winer's Wörterbuch, Gieseler's Church History, Stanley's Sinai and Palestine, and an article on the Samaritans by Hessey in Smith's Dictionary.)

SECTION XVI.

MISSION OF PETER AND JOHN TO SAMARIA.—

ACTS VIII. 14-25.

14 But when the apostles in Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John: 15 Who, having come down, prayed for them, that they might receive the Holy Ghost. 16 For as yet He was fallen upon none of them: only they were baptized into the name of the Lord Jesus. 17 Then they laid their hands on them, and they received the Holy Ghost. 18 But when Simon saw that, through the imposition of the hands of the apostles, the Spirit was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said to him, Thy silver perish with thee, because thou didst think to purchase the gift of God with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right before God. 22 Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart may be forgiven thee. 23 For I see that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then Simon answered, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.

25 Then they, after they had testified and spoken the word of the Lord, returned to Jerusalem, and evangelized many villages of the Samaritans.

CRITICAL NOTES.

Ver. 18. Instead of beaσáuevos, found in G, H, Griesbach, Tischendorf, and Lachmann read idov, found in A, B, C, D, E, N. Tischendorf omits Tò åylov after ПIveûμa, although attested by A, C, D, E, and wanting only in B and s. Ver. 22. Tischendorf and Lachmann read Kupiov, found in A, B, C, D, E, N, instead of coû, found in G and H. Ver. 25. The imperfects ὑπέστρεφον, εὐηγγελίζοντο, are better attested than the aorists ὑπέστρεψαν, εὐηγγελίσαντο, and are preferred by Tischendorf, Lachmann, and Bornemann.

EXEGETICAL REMARKS.

Ver. 14. Ακούσαντες δὲ οἱ ἐν Ἱεροσολύμοις ἀπόστολοι And the apostles in Jerusalem having heard. The apostles here act as a body, as they did formerly at the election of the seven (Acts vi. 2). "Оτɩ dédekтai ǹ Zaμápeia—that Samaria had received the word of God. Samaria here is the

(See note to ver.

name of the country, and not of the city. 5.) The success of the gospel in a particular city of Samaria was regarded as a proof or pledge that the Samaritans in general had embraced the gospel: it showed that there was nothing either in the nature of the gospel or in the nation of the Samaritans which formed an obstacle to their conversion. This was an important step in advance. Hitherto Christianity had been limited to those who were pure Jews; Christians before this were merely a Jewish sect; but now, in the reception of the gospel by the Samaritans, it overpassed the limits of Judaism. 'Απέστειλαν πρὸς αὐτοὺς Πέτρον καὶ 'Iwávvnv-they sent to them Peter and John. Two were sent, as formerly Jesus sent the apostles and the seventy, two by two. So Paul and Barnabas went together to preach the gospel among the Gentiles; and after their separation, Paul chose Silas, and Barnabas took Mark. This is the last time that John is mentioned in the Acts of the Apostles.

Different opinions have been entertained regarding the object of the mission of Peter and John to Samaria. Neander supposes that the conversion of the Samaritans was regarded with suspicion by the church at Jerusalem: partly because the event was itself unexpected, and regarded as improbable; and partly by reason of the national distrust felt toward the Samaritans. He also supposes that the Hebrew Christians might be jealous of Philip, because he was a Hellenist. Meyer and De Wette, on the other hand, think that the purpose of their mission was what they actually did after their arrival,-namely, to bestow upon the Samaritan converts the gift of the Holy Ghost. Perhaps the purpose was general-to examine into the state of the church in 1 Neander's Planting, vol. ii. p. 80, Bohn's edition.

Samaria, to supply what was wanting, to extend the hand of fellowship to the newly converted, and to unite them and the Jewish Christians into one church of Christ; in like manner as, when at a later time tidings of the conversion of the Gentiles at Antioch came to the church at Jerusalem, Barnabas was sent to visit the Christians in that city (Acts xi. 22).

Vers. 15, 16. Οπως λάβωσι Πνεῦμα ἅγιον — that they might receive the Holy Ghost. By the Holy Ghost here is not to be understood the ordinary or sanctifying influences of the Spirit. The Samaritans, in the act of believing the gospel, received the Holy Ghost in this sense. Besides, the reception of the Holy Ghost here was accompanied by certain outward manifestations, for it is said that Simon saw that the Holy Ghost was given; nor would Simon have any desire to purchase the sanctifying influences of the Spirit. The miraculous influences of the Spirit, which were manifested by speaking with tongues and prophesyings, are here meant. As Calvin remarks, "Luke speaks not in this place of the common grace of the Spirit, whereby God regenerates us that we may be His children, but of those singular gifts wherewith God would have certain endowed at the beginning of the gospel to beautify the kingdom of Christ."

But the question arises, Why could not Philip bestow the Holy Ghost? Did the reason of this inability arise from Philip, or from the Samaritans? Neander supposes that the defect lay with the Samaritan converts. He thinks that they were only half Christians: that like as they formerly believed Simon on account of his magical arts, so they now believed Philip on account of his miracles; but that there was no real internal reception of the gospel. The Christ whom Philip preached to them was merely the outward object of their faith, but had not yet passed into their hearts; they had not yet attained to the consciousness of a vital union with Him, or of a personal divine life; in short, they had not yet experienced the indwelling of the Spirit. When Peter and John came, this state of things was rectified; by

their preaching and prayers, the work of Philip was carried on; and the Samaritans were rendered susceptible for the reception of the Holy Ghost.1 There is, however, nothing in the context to justify this view of the matter; no mention of any defect in the faith of the Samaritans. The common opinion appears to be the correct one,-namely, that Philip could not bestow the Holy Ghost, because he was not an apostle. This, though not expressly stated, yet seems implied in the narrative. So Chrysostom and Epiphanius among the Fathers; and Grotius, Lightfoot, De Wette, Baumgarten, Meyer, Olshausen, and Wordsworth among the moderns.

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But another question occurs: Was the bestowal of the Holy Ghost the prerogative of the apostles, so that they only could confer this gift? This was the opinion of the Fathers. Philip," observes Epiphanius, "being a deacon, had not authority to give the Holy Ghost by the imposition of hands." So also the Apostle Paul bestowed the Holy Ghost on his converts (Acts xix. 6). On the other hand, it is objected that Ananias, who was not an apostle, conferred the Holy Ghost on Paul by the imposition of hands (Acts ix. 17). But this case was peculiar, as Ananias was directed to do so by special revelation; and the independence of Paul, as himself an apostle, required that he should not be indebted for the Holy Ghost to the other apostles. Some (Meyer, Baumgarten) suppose that the reason was, not because the bestowal of the Holy Ghost was an apostolic prerogative, but on account of the great importance of the matter-the reception of the Samaritans into the church of Christ. It was necessary that a step in advance, so important as the progress of Christianity beyond the territories of Judea into Samaria, should not be completed without the direct co-operation of the apostles; whereas in ordinary cases the Holy Ghost was bestowed by others besides the apostles. The reason here given, if not entirely satisfactory, is certainly ingenious.

1 Neander's Planting, vol. i. p. 60, and vol. ii. p. 81, Bohn's edition. 2 Meyer's Apostelgeschichte, p. 186.

VOL. I.

T