The passage
      v14. The visit of the apostles is prompted, not so much by the conversion of the Samaritans, but by a missing element in the conversions. Although Philip preached "the good news of the kingdom of God and the name of Jesus Christ", and although many hearers "believed" and were "baptized", there was no outward evidence that they had received the Holy Spirit, that evidence being the pentecostal sign of ecstatic prophecy ("tongues"). The Spirit is received upon believing, such is the promise and up till this point in time, that reception was observable. The unusual nature of this event serves as an important theological marker. The gospel was about to move from Jerusalem to the ends of the earth. It had touched Jews, advanced to Jews of the dispersion (Greek-speaking Jews), now to Samaritans (half-cast Jews), and soon to God-fearers and then Gentiles. The visit of the apostles to the Samaritan believers, who subsequently receive the Holy Spirit through the laying on of hands, serves to underline the gospel's move to the ends of the earth.
      v15. When the apostles arrive, they prayed that the Samaritan believers would be given the Spirit.
      v16. Luke notes that the Samaritans had not received the Holy Spirit, literally, the Spirit "had not fallen on them". All that had happened was that "they had been baptized into the name of the Lord Jesus." Baptism into the name is a technical term for immersion (the meaning of the Greek word baptizw) into the person of God. This involves instruction (immersion) in the knowledge of God, here Philip's gospel preaching, along with baptism as a sign of repentance (immersion in water). Yet, for some reason or other, the believers were not immersed in the Spirit. This unusual situation must be addressed, and it is most likely that the apostles addressed it with sound teaching. Was Philip's preaching suspect? Like Apollos, who "knew only the baptism of John", maybe Philip needed the apostles to explain "the way of God more adequately" to his converts. Certainly, as far as Luke is concerned, this is exactly what the apostles did; during their time in Samaria they "had testified and spoken the word of the Lord", v25.
      v17. Luke doesn't give us a blow-by-blow description of the apostles' ministry in Samaria, but in the end, they were able to pray for the Samaritan believers, who consequently received the Holy Spirit. The laying on of hands serves as a visible expression of prayer.
      v18-19. Luke doesn't tell us exactly what happened when the believers received the Spirit, but it was probably the usual "speaking in tongues and extolling God", 10:46. Simon Magus, a practitioner of religious magic, and supposedly a convert of Philip, 8:9-13, is so impressed by the phenomena, that he offers to pay for this power. By trying to buy the apostles "trick", Simon demonstrates the superficial nature of his conversion and by implication, the faulty nature of Philip's preaching.
      v20-23. Simon shows he has no appreciation of the inward nature of the gospel. He is still stuck fast in his old unregenerate ways, "a captive to sin", and must "repent of this wickedness".
      v24. Simon is terror struck and pleads with Peter to intercede with God on his behalf.
      v25. Having fully proclaimed the gospel and witnessed the outpouring of the Spirit on the Samaritan believers, Peter and John return to Jerusalem to report the news of a gospel moving to the ends of the earth.

The business of truth
      Believers can often get worried about the gift of the Holy Spirit (God's gift of his intimate presence in our lives). We may wonder if we have received the Spirit. This is particularly so if we meet a Christian who, illustrating the events of the day of Pentecost, asks us "did you speak in tongues when you were converted?" Well, most of us haven't, so we end up feeling uneasy as to our standing as a believer.
      The truth is, the modern day phenomenon of tongue-speaking probably has little to do with tongues in the New Testament. The New Testament tells us that at Pentecost, and at those moments when the gospel moved beyond Israel to the whole world, a miraculous fulfillment of Old Testament prophecy occurred - "your sons and daughters will prophecy." On the day of Pentecost the crowd said, "we hear them declaring the wonders of God in our own tongues."
      Although this miraculous form of ecstatic prophecy is not with us today, the Spirit is still received by new believers, who, experiencing the release of the Spirit in their lives, declare the wonders of God. At that moment we touch the divine, we touch God in Jesus. We "pant" after him, desire him, for the Spirit is now within us, filling us and so we cry "Abba Father".
      Yet, how do we receive and release the Spirit in our lives? The Spirit is received and released by hearing and believing the gospel. Our passage for study reminds us how important it is to have a right hearing of the gospel. If we don't hear the truth, then our faith-response will be defective. Belief in a truncated gospel impairs the reception and release of the Spirit.

v14
      akousanteV (akouw) aor. part. "when .... heard" - having heard. Temporal participle, as NIV.
      oJti "that" - Indicating the content of what the apostles heard; "the fact that."
      hJ Samareia (a) "Samaria [heard]" - "Samaria" is the subject of "heard", and this obviously means "the people in the city of / in the district of Samaria"; "some people in Samaria", CEV.
      dedektai (decomai) perf. "had accepted" - has received. The perfect tense indicating a past action with abiding results. They "received", in the sense of "believed."
      ton logon tou qeou "the word of God" - In the sense of "the message from God." apesteilan (apostellw) aor. "they sent" - Is this John, John the apostle or John Mark? John the apostle seems best.

v15
      katabanteV (katabainw) aor. part. "when they arrived" - having come down. A temporal participle, as NIV. Note how a person "comes down" from Jerusalem to Samaria, "comes down", in height terms, although when used of say a large city like Jerusalem, it often refers to the journey, without any reference to height. In Australia, a person "goes down" South and "goes up" North, in direction terms.
      oiJtineV "they" - those who.
      proshuxanto (proseucomai) aor. "they prayed" - As is typical of Jewish prayer, it is associated with the laying on of hands which serves as an intimate expression of prayer for another. They prayed for whom? Obviously the believers, although those with a sacramental bent may find difficulty with baptized believers not receiving the gift of the Holy Spirit. It is possible to sidestep the issue by arguing that the gift of the Holy Spirit referred to here is not that of regeneration, but gifting for ministry.
      peri + gen. "for" - about, concerning.
      oJpwV + inf. "that [they might receive]" - Possibly indicating content, but more likely purpose, "in order that they might receive."
      labwsin (lambanw) aor. subj. "they might receive" - Not that the Samaritan believers had resisted the Spirit, but that they had not, as yet, been given the Spirit; "would be given the Holy Spirit", CEV.

v16
      hn epipeptwkoV (epipiptw) perf. part. "the Holy Spirit had not [yet] come upon" - he was/had fallen. Periphrastic pluperfect formed by the imperfect verb to-be with the perfect participle, translated as a simple past/perfect tense.
      bebaptismenoi uJphrcon "they had [simply] been baptized" - they were/had been immersed. Again, a perfect participle, with an imperfect verb, forming a periphrastic pluperfect, translated again with a simple past/perfect tense. The imperfect verb "exist", used instead of the verb to-be, takes the unusual position of following the participle. The important point to note is that both periphrastic constructions, in this verse, take the same tense form. It should never be assumed that the verb "immersed", usually translated "baptized", means "immersed in water." In the NT, the figurative use of the word is far more dominant than a literal "dunking under water", eg. "baptized with the Spirit."
      monon "simply" - only. "They had received nothing so far except", Knox.
      eiV "into" - Elsewhere the phrase is used with the preposition en, (sometimes epi); both prepositions are interchangeable. Numerous meanings are possible, but a spacial sense seems best, in the sense of, "immersed into/in the name." Destination is possible, as in "heading toward", or "into the property of", so Bruce.
      to onoma (a atoV) "the name [of the Lord Jesus]" - A person's name represents their person / being / character, so "into a knowledge of / relationship with Jesus."
      babaptismenoi uJphrcon eiV to onoma tou kuriou Ihsou "they had [simply] been baptized into the name of the Lord Jesus" - It is usually understood that baptism (immersion) here refers to water baptism. The longer (trinitarian) version of the phrase is found in Matthew 28:19, which when read in context seems to refer to something more than water baptism performed under the designation of the triune God. Is it likely that Jesus, who did not perform water baptism, would command his disciples to "make disciples" (by means of?) water baptism? It is more than likely that "immersing in the name" primarily involves preaching the gospel (= immersing into the person of Jesus), which, for those who respond, is followed up by "teaching", v20. It is, of course more than likely, that this immersing in the gospel is integrally linked to the practice of immersing in water (as a sign of repentance) in the New Testament church, and that this immersing in the gospel was later institutionalized in pre-baptismal instruction. The unexplained use of this phrase in the NT. indicates its common usage - everyone knows what it means (everyone in the first century, that is!!!). If this is correct, the point is that the Samaritans had heard the gospel, that is, "they had been immersed into the name/person of the Lord Jesus", but that the preaching was somehow defective and needed sound apostolic teaching to enable a proper response of belief and thus the reception of the Holy Spirit, cf. v25. That Phillip's preaching was somehow defective is evidenced by Simon's warped understanding of the ministry of the Spirit, even though he had "believed", v13. So, the Samaritans were immersed (defectively) into the person of Jesus, an immersion which included immersion (sprinkling???) in water, but were not yet immersed in the Spirit.

v17
      epetiqesan (epitiqhmi) imperf. "Peter and John placed" - they were laying, putting, placing. The imperfect possibly expressing repeated action, iterative, but more likely expressing prolonged action, durative. As noted above, the laying on of hands, although possibly expressing commissioning, or the bestowing of a blessing, is likely to be a symbolic expression of prayer.
      elambanon (lambanw) imperf. "they received" - they were receiving. Although unstated, it is likely that the Samaritans' reception of the Holy Spirit is evidenced by their being filled and speaking "in other languages" - tongues. "They were given the Holy Spirit", CEV.

v18
      idwn (eidon) aor. part. "when [Simon] saw" - seeing. Temporal participle, as NIV. As noted above, for Luke, the reception of the Spirit is observable, probably in the form of tongue-speaking (being in the form of ecstatic prophecy), as witnessed on the day of Pentecost. Thus, Simon "observed that the Spirit was bestowed", REB.
      oJti "that" - Explanatory, what Simon saw, "namely that ..."
      didotai (didwmi) pres. pas. "was given" - is given. Probably an example of the divine passive, God being the agent.
      dia + gen. "at [the laying on of hands]" - though, by means of. Here, with the genitive, probably indicating the instrument by which the action is achieved rather than an indicator of time, as NIV; "the Spirit was given through the laying on of the apostles hands", NRSV.
      proshnegken (prosferw) aor. "he offered" - he brought, offered. Used of offering a sacrifice. Simon Magus, who is a magician and "someone great", sees the bestowal of the Spirit as achieved by the laying on of hands, rather than, as Peter points out, something that is a gift. As someone who is paid for his magic, he is willing to pay for this power. Simon's thinking is certainly corrupt, and worse, is potentially corrupting for the church, although it is not necessarily soul destroying. Simon can always "repent of this wickedness", v22.

v19
      dote (didwmi) aor. imp. "give [me]" - The aorist indicating urgency, immediacy.. "Let me have this power too", CEV.
      exousian (a) "ability" - power, authority. Simon is asking that he might channel the Spirit to others.
      iJna + subj. "that .... [may receive]" - Forming a purpose clause "in order that ...... may receive the Holy Spirit."
      ean + subj. "everyone" - anyone. Forming an indefinite relative clause. wJ/ "on whom" - "So that anyone on whom I lay my hands", Moffatt.

v20
      eih (eimi) "may" - The optative of the verb to-be, usually expressing a wish, although possibly not so here. Probably a potential, or futuristic optative. See below.
      eiV "[perish]" - to/into [destruction of you]. Here taking a spacial sense of to/toward/into and therefore "lead you to destruction", indicating "direction and thus destiny", Barrett. A desire for destruction is unlikely, since Peter's words are not a curse; "may you and your money go to hell", TEV. Rather, it is more likely that Peter is underlining Simon's possible destination if he stays on his present path; "you and your money will both end up in hell if you think you can buy God's gift", CEV.
      apwleian (a) "perish" - destruction, ruin. Often used of God's judgment upon a rebellious sinner.
      dwrean tou qeou "the gift of God" - Simon is trying to buy the ability to bestow the Spirit, but is this what Luke means by "gift" here, or is the Spirit the gift? The grammar suggests the first option, but theology the second.

v21
      soi dat. "you" - [there is not] to you. Dative is probably expressing possession. "This is a matter in which you have no share or part", Barclay.
      en tw/ logw/ toutw/ "in this ministry" - in the word of this. Interesting that Luke defines the apostolic ministry as a "word ministry", not a "Spirit bestowing ministry", or a "water baptizing ministry." The central business of an apostle is preaching ("baptizing in the name"?). None-the-less, the word logos can mean "matter/business", and this is possibly what Luke intends here. What then is the business? Is it the laying on of hands business, bestowing the Spirit business, teaching business, etc.?
      hJ kardia "[your] heart" - Inner being, inner self. The center of rational thought.
      euqeia adj. "[your heart is not] right" - Literally "straight / direct" as opposed to what is crooked, or figuratively "just / right / upright", or taking an ethical sense "frank / honest / straightforward." An ethical sense is favoured by many, although being right/straight in one's alignment with God seems best, as NIV. "Your heart is all wrong in the sight of God", Moffatt.
      enanti + gen. "before" - before, "In your orientation toward God."

v22
      oun "-" - therefore. Given his "wickedness", therefore, Simon must repent.
      metanohson (metanoew) aor. imp. "repent [of]" - turn [from]. In the sense of turn around and face. "Change your way."
      dehqhti tou kuriou "pray to the Lord" - beg/ask of the Lord. The genitive is possessive; Simon is to ask for the grace of forgiveness which belongs to the Lord. Note v24 where "ask" is followed by the preposition pros, "to / toward", which simply identifies the direction of the prayer. Probably a possessive sense is implied in v24, as here. "Ask God whether you cannot be forgiven for your heart's purpose", Moffatt.
      thV kakiaV "wickedness" - evil. Most translators opt for "wickedness", but identifying the particular evil is reasonable; "Get rid of these evil thoughts and ask God to forgive you", CEV.
      ei "perhaps" - if. Used here to introduce an indirect question, and/or express an expectation.
      ara "-" - then. With "if", serving to express doubt; "in the hope that perhaps", Moule IB.
      hJ epinoia thV kardiaV "a thought in [your] heart" - the intent / purpose / design of the mind. Again, heart = mind. "For thinking such things as this", TEV.

v23
      "I can see that you are jealous and bound by your evil ways", CEV.
      gar "-" - for, since, indeed.
      oJrw (oJraw) pres. "I see" - "It is plain to me", Barclay.
      onta (eimi) pres. part. "that [you are full]" - [I see you] being [to, into]. The accusative participle with a verb of perceiving establishing a dependent statement of perception; "I am aware that you are ......"
      eiV "full of" - to, into [gall of bitterness]. Probably here equivalent to the preposition en, "in", so "full of", as NIV, although the common spacial sense may be intended, particularly of movement toward, so "heading toward", "I see you are destined for."
      colhn kikriaV "bitterness" - gall of bitterness. The genitive noun "bitterness" is descriptive and serves to intensify the noun "gall / poison", thus, "full of bitter poison." It is possible that "gall" takes a figurative sense here, so "I see you are destined for bitter wrath", but it is generally accepted that Peter's words are an allusion to Deut.29:17b, describing heathen worship, so "on the way to tasting (either "destined for" or "full of it", see above) the bitterness like gall which godless worship brings", Barclay.
      sundesmon adikiaV "captive to sin" - chain, bond of unrighteousness. Again, the genitive "unrighteousness" is descriptive of the bondage and serves to intensify it. "You are in the bonds of iniquity", NAB.

v24
      The Western text adds that "Simon kept on weeping all the time Peter was speaking", Bruce.
      apokriqeiV (apokrinomai) aor. pas. part. "then [Simon] answered" - answering, replying [Simon said]. Treated by some as a redundant participle and therefore untranslated, but possibly serving to form a temporal clause, as NIV.
      uJmeiV pl. "you [pray]" - you. Emphatic. The "you", plural, obviously means Peter and John.
      uJper + gen. "for" - Here in the sense of "on my behalf." Is Simon the magician looking to a stronger magician to get him out of hot water?
      oJpwV mhden epelqh/ epi eme "that nothing you have said may happen to me" - that nothing may come upon me. Indicating a fear of retribution, and this with the later tradition of Simon Magus and his evil ways, may indicate that his repentance was not genuine. Luke makes no comment on the matter, and so we are best to treat his repentance as genuine.