An unusual grammatical feature in the account of the salvation of the Samaritans of Acts 8:5-25 could change the interpretation of the passage and influence our view of Luke's understanding of salvation.
In Acts 8:16 Luke made a comment on the situation of the Samaritans,
"For [the Holy Spirit] was not yet fallen on anyone of them, but only they were baptized in the name of the Lord Yeshua." (from the Greek)
οὐδέπω γὰρ ἠ̃ν ἐπ' οὐδενὶ αὐτω̃ν ἐπιπεπτωκός μόνον δὲ βεβαπτισμένοι ὑπη̃ρχον εἰς τò ὄνομα του̃ κυρίου 'Ιησου̃
The unusual feature is the periphrasis of bebaptismenoi huperchon, which is usually translated "they were baptized." Yet it is possible this periphrasis has a somewhat different meaning.
Thayer's translation of Winer's 7th edition Greek grammar on page 350 states,
"Huparchein with the Part(iciple) in Acts viii 16...is not a mere circumlocution for the finite verb, for 'bebapt. esan' would be the regular expression, there being no other form for the Plup (erfect)."
By writing "not a mere circumlocution" Winer says the usage of huparchein with bebaptismenoi has grammatical significance which he feels is intentional on Luke's part. Bebaptismenoi esan would be the regular expression because there is no other form for what is called the pluperfect, a tense which indicates a fixed state of existence in the past which was the result of a finished action.
Winer apparently would have us know that Luke used words which do not indicate this pluperfect state of existence. Yet the usual translations of this periphrasis, "they were baptized," usually express a fixed state of existence that was the result of a finished action. In other words the pluperfect. It is possible something is missing from the translations.
Lumby, in his volume, The Acts of the Apostles, of the Cambridge Greek Testament For Schools And Colleges, on page 181 says concerning this verse,
"16. huperchon. 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."
Lumby tells us the meaning of huperchon was not fixed in ancient times and though Luke knew what he had in mind when he wrote this verse today it is subject to the reader's interpretation because we might not know which meaning he intended. Lumby feels it is used with its original idea of "to make a beginning." The Expositor's Greek Testament edited by Nicoll also mentions this aspect of "to make a beginning" by Lumby.
Furthermore, item 354 of Funk's translation of Blass and Debrunner's 9/10th edition grammar says,
"Huparchein only with the perfect participle - is sometimes used in an analogous way to denote the beginning of a state or condition." (emphasis added)
These writers also say huparchein can cause a periphrasis to indicate the beginning of a state or condition, adding the reminder "sometimes," telling us the process of interpretation is again involved in deciding what the author's original intent might have been. Blass and Debrunner come to their conclusion in item 414 of the same grammar saying the periphrasis is a "perfect passive infinitive," which apparently indicates, "to have been baptized." They, like most readers of Acts, apparently assume baptize speaks of water unless explicitly told otherwise.
But in this passage Luke may actually be speaking of a new condition, of completely entering a new realm by an event of radical change. The Samaritans were entering the sphere of Messiah's authority as a result of true purity before God, having been vitally changed.
Luke would thus be saying that before they received the Holy Spirit this true purification was only in its beginning stages. Using Blass and Debrunner's initial definition, "to denote the beginning of a state or condition," together with the statement in Lumby's commentary "to make a beginning," it is possible this verse actually says,
"For not yet was the Holy Spirit fallen on anybody, but only they were beginning to be baptized into the name of the Lord Yeshua."
Please remember, this verse is Luke's personal commentary on the situation. It is not a record of Peter's formula.
So Luke may well be saying the true transformation will actually be completed when the Samaritans receive the Spirit, enabling entrance into Messiah's realm of authority, where His name rules. They started this process by their faith and their reception of the Spirit will crown it.
For all Israel, Jewish as well as Samaritan, a Messianic water baptism had been divinely commanded as a ritual purification prior to entrance into the Kingdom. But the word, "you will be baptized with the Holy Spirit," ultimately confirms there is a greater purification than the Messianic water baptism.
In Acts four passages include what has been called the "formula" of the baptism. But they are not identical. Neither do all appear to be formulas of baptism.
Two passages seem to indicate radical change. It appears Luke made a deliberate distinction between the Messianic water baptism for Israel in the name of "Yeshua the Messiah" and something greater, being "baptized in (into) the name of the Lord Yeshua." It appears the latter meant entrance into Messiah's realm of authority, His name, by receiving the Spirit.
Two of the four verses are quotations from Peter, two are comments by Luke as he composed Acts.
"In the name of Yeshua the Messiah." A water baptism ordered by Peter for Jewish worshipers on Shavu'ot, Acts 2:38. (Greek, "epi," not "en" or "eis")
"And he ordered that they be baptized in the name of Yeshua the Messiah." Peter's command for water baptism in the house of Cornelius, Acts 10:48. (This verse has manuscript variations but this reading is accepted in the NASB, NIV, RSV, ASV and the UBS 3rd Edition Greek New Testament.)
"Only they were [beginning to be] baptized in (into) the name of the Lord Yeshua." Luke's later comment about the situation of receiving the Spirit in Acts 8:16.
"And hearing they were baptized in (into) the name of the Lord Yeshua." Luke's later comment on the Ephesian's receiving of the Spirit, Acts 19:5.
The Messianic water baptism commanded twice by Peter was recorded in terms of the "Messiah" while Luke's later personal comments which speak of the "Lord" could easily mean they were baptized with the Spirit.
Peter's commands meant a correct ritual connection with the Kingdom. Luke would mean spiritual entrance into the realm where Yeshua reigns right now.
F.F. Bruce said on p 129 of his Acts of the Apostles;
"There is probably a slight difference in force between this phrase (en the name in Acts 2:38) and eis to onoma tou kurio Iesou [into the name of the Lord Yeshua] (8:16; 19:5)."
It is Spirit baptism which transforms the person, making them a partaker of the divine nature, truly granting them entrance into Messiah's eternal spiritual Kingdom.
Acts 8:12 may also possibly indicate the Messianic baptism in the name of Yeshua the Messiah.