18. The SamaritansAn 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 “For [the Holy
Spirit] was not yet fallen on anyone of them, but only they were baptized in
the name of the Lord Yeshua.” (rendered from the Greek) 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.” 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, simply 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 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 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 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 1.
“In
the name of Yeshua the Messiah.” A water baptism ordered by Peter for Jewish
worshipers on Shavu’ot, Acts 2:38.5 2.
“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.) 3.
“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. 4.
“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. As pointed out before, 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 Endnote Acts |