Were come down - To Samaria. Jerusalem was generally represented as "up," or "higher" than the rest of the land, Matthew 20:18; John 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.

That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit? In Acts 8:20, it is called "the gift of God." The following remarks may make this plain:

(1) It was not that gift of the Holy Spirit by which "the soul is converted," for they had this when they believed, Acts 8:6. Everywhere the conversion of the sinner is traced to his influence. Compare John 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 Acts 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., Acts 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 Corinthians 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.

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.

Who when they were come down,.... To the city of Samaria, where Philip was, and these converts dwelt:

prayed for them; for some of them, unto God:

that they might receive the Holy Ghost; the extraordinary gifts of the Holy Ghost, as to be able to speak with tongues, to prophesy and work miracles: they might pray for them all, that they might have a larger measure of grace, and more spiritual light and knowledge; and that they might be established in the doctrines of the Gospel, and hold fast the profession of their faith unto the end; but it can hardly be thought that they should pray for them all, both men and women, that they might have the above extraordinary gifts, which were not necessary to them all: and that these are meant by the Holy Ghost is clear from what follows, since he was not yet fallen on any of them, which cannot be understood in any other sense; and seeing it was something visible, which Simon could discern, and therefore cannot mean internal grace, and an increase of that.

Who, when they were come down, prayed for them, that they might receive the {d} Holy Ghost:

(d) Those excellent gifts which are necessary, especially for those that were to be appointed rulers and governors of the Church.

8:15,16 Prayed for them. That the Holy Spirit might fall on them. They had been born of water and the Spirit (Joh 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. Plumptree states:

The prayer clearly pointed to such a power of the Holy Spirit as had been bestowed on Pentecost.''

And Calvin writes:

Luke speaks not of the common grace of the Holy Spirit, but of the singular gifts with which God would have certain endowed at the beginning of the gospel.''

8:15 The Holy Ghost - In his miraculous gifts? Or his sanctifying graces? Probably in both.

15, 16. 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; 1Co 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 Ac 10:44, where it followed Peter's preaching; and Ac 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.

8:14-25 The Holy Ghost was as yet fallen upon none of these coverts, in the extraordinary powers conveyed by the descent of the Spirit upon the day of Pentecost. We may take encouragement from this example, in praying to God to give the renewing graces of the Holy Ghost to all for whose spiritual welfare we are concerned; for that includes all blessings. No man can give the Holy Spirit by the laying on of his hands; but we should use our best endeavours to instruct those for whom we pray. Simon Magus was ambitious to have the honour of an apostle, but cared not at all to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself, than to do good to others. Peter shows him his crime. He esteemed the wealth of this world, as if it would answer for things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. This was such a condemning error as could by no means consist with a state of grace. Our hearts are what they are in the sight of God, who cannot be deceived. And if they are not right in his sight, our religion is vain, and will stand us in no stead. A proud and covetous heart cannot be right with God. It is possible for a man to continue under the power of sin, yet to put on a form of godliness. When tempted with money to do evil, see what a perishing thing money is, and scorn it. Think not that Christianity is a trade to live by in this world. There is much wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. But it shall be forgiven, upon our repentance. The doubt here is of the sincerity of Simon's repentance, not of his pardon, if his repentance was sincere. Grant us, Lord, another sort of faith than that which made Simon wonder only, and did not sanctify his heart. May we abhor all thoughts of making religion serve the purposes of pride or ambition. And keep us from that subtle poison of spiritual pride, which seeks glory to itself even from humility. May we seek only the honour which cometh from God.