Exegetical and Hermeneutical Commentary of Acts 22:16
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
16. why tarriest thou? ] According to the narrative in Act 9:15 the message of Ananias had already proclaimed the gift of the Holy Ghost to Saul, and the favour of God had been shewn in the recovery of his sight. So the question of Ananias becomes parallel to that of St Peter in the house of Cornelius: “Can any man forbid water that these should not be baptized, which have received the Holy Ghost as well as we?”
arise, and be baptized ] Though the gift of the Spirit was announced, yet God directs that the means of grace, the sacrament of baptism, which the Apostle must offer to others, should also be received by himself.
and wash away thy sins ] The close connexion of the sacramental sign with renewing grace is spoken of in like terms by the Apostle in his Epistle to Titus (Act 3:5) “according to His mercy He saved us, by the washing of regeneration, and the renewing of the Holy Ghost.”
calling on the name of the Lord ] The oldest authorities give “calling on His name,” which refers back to “the Just One.” Probably the Textus Receptus is due to a desire to make the phrase accordant with Act 2:21.
Fuente: The Cambridge Bible for Schools and Colleges
And now why tarriest thou? – Why dost thou delay, or wait any longer? These words are not recorded by Luke in Acts 9, where he has given an account of the conversion of Paul; but there is nothing here contradictory to his statement.
And wash away thy sins – Receive baptism as emblematic of the washing away of sins. It cannot be intended that the external rite of baptism was sufficient to make the soul pure, but that it was an ordinance divinely appointed as expressive of the washing away of sins, or of purifying the heart. Compare Heb 10:22. Sinners are represented in the Scriptures as defiled or polluted by sin. To wash away the sins denotes the purifying of the soul from this polluted influence, 1Co 6:11; Rev 1:5; Rev 7:14; Isa 1:16; Psa 51:2, Psa 51:7.
Calling on the name of the Lord – For pardon and sanctification, Rom 10:13, Whosoever shall call upon the name of the Lord shall be saved. It was proper that this calling on the name of the Lord should be connected with the ordinance of baptism. That ordinance was emblematic of a purifying which the Lord only could produce. It is proper that the rite of baptism should be attended with extraordinary prayer; that he who is to be baptized should make it the occasion of special and very solemn religious exercises. The external rite will avail nothing without the pardoning mercy of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Arise, and be baptized] Take now the profession of Christ’s faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit.
Wash away thy sins, &c.] Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wash away thy sins; as washing causeth the spots to disappear, and to be as if they had not been, Isa 1:18; so does pardoning mercy, or remission of sins, which accompanieth baptism, as in the due receiver, Mat 3:11; 1Pe 3:21,22. Where true faith is, together with the profession of it by baptism, there is salvation promised, Mar 16:16. In the mean while it is not the water, (for that only signifies), but it is the blood of Christ, which is thereby signified, that cleanseth us from our sins, as 1Jo 1:7. Yet sacraments are not empty and deceitful signs; but God accompanieth his own ordinances with his power from on high, and makes them effectual for those great things for which he instituted and appointed them.
Calling on the name of the Lord; Christ, to whom by baptism he was to be dedicated.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. be baptized and wash away thysinsThis way of speaking arises from baptism being the visibleseal of remission.
calling on the name of theLordrather, “having called,” that is, afterhaving done so; referring to the confession of Christ which precededbaptism, as Ac 8:37.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And now why tarriest thou?…. Though it might not be the apostle’s case, yet it is often the case of many, to procrastinate and delay obedience to the commands of Christ, and particularly to the ordinance of baptism: the reasons of which delay are, the strength of their corruptions, and the weakness of their graces, which cause them to question whether they have any interest in Christ; as also fears of falling away, and so of dishonouring Christ, his Gospel, and ordinance: and in some the reproaches of men; and sometimes such a delay is made, waiting for more comfortable frames, or for a greater fitness; but no such delay, nor on such accounts, ought to be; for it is a command of Christ, and ought to be forthwith complied with, as soon as a man believes; and to obey it is a following of Christ, in which no time should be lost: and the consequences of a delay are very bad: it is a prevention of the glory of Christ, as well as shows ingratitude to him, and a bereaving of ourselves of that comfort, which might be hoped to be enjoyed; and it often induces a carelessness about the ordinance, and even a losing the sense of the duty:
arise, and be baptized; this shows that Ananias was a Christian, since he directs to an ordinance of Christ, and that he was a preacher of the word, and had a right to administer baptism; for that it was administered by him, though not in express terms yet seems to be naturally concluded from Ac 9:18 as also this passage shows, that baptism was not administered by sprinkling, since Saul might have sat still, and have had some water brought to him, and sprinkled on him; but by immersion, seeing he is called upon to arise, and go to some place proper and convenient for the administration of it, according to the usage of John, and the apostles of Christ. “And wash away thy sins”; or “be washed from thy sins”; not that it is in the power of man to cleanse himself from his sins; the Ethiopian may as soon change his skin, or the leopard his spots, as a creature do this; nor is there any such efficacy in baptism as to remove the filth of sin; persons may submit unto it, and yet be as Simon Magus was, in the gall of bitterness, and bond of iniquity; but the ordinance of baptism, may be, and sometimes is, a means of leading the faith of God’s children to the blood of Christ, which cleanses from all sin;
calling on the name of the Lord; the name of the Lord is not only to be used by the administrator of baptism in the performance of it; but it should be called upon by the person who submits to it, both before and at the administration of it, for the presence of Christ in it; and this invocation of the name of the Lord in baptism, signifies an exercise of faith in Christ at this time, a profession of him, and obedience to him.
Fuente: John Gill’s Exposition of the Entire Bible
By baptized (). First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1Co 10:2. Submit yourself to baptism. So as to , Get washed off as in 1Co 6:11. It is possible, as in 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul’s vivid and picturesque language. As in Ro 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (verse 10). Baptism here pictures the washing away of sins by the blood of Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Wash away [] . See on ch. Act 16:33.
Fuente: Vincent’s Word Studies in the New Testament
1) “And now why tarriest thou?” (kai nun ti melleis) “And now, and for the future, what are your intentions?” What course of service in life do you choose to pursue?
2) “Arise, and be baptized,” (anastas baptisai) “Stand up, (take a stand, or arise) to be baptized;” Middle voice of the Greek indicated a submission to be baptized, indicating a willingness to be identified with members of the Lord’s church, whom he had formerly persecuted, even as the Jews had done at Pentecost, Act 15:9; Gal 1:13; Act 2:36-38.
3) “And wash away thy sins,” (kai apolousai tas hamartias sou) “And wash away (to, for, or in your own behalf) your sins;” The washing was symbolic, a practice of the Jewish people, in connection with ceremonial washing of purification; The ceremonial washings did not purify the Jews from pollution, but were offered after purification had occurred to declare the former unclean one purified, Act 21:26. In like manner, baptism washes away sins, only in a symbolic sense, picturing the gospel, death, burial, and resurrection of Christ, by faith in which, one becomes a child of God, or is saved, Rom 1:16; Gal 3:26-27.
4) “Calling on the name of the Lord.” (epikalesamenos to onomata autou) “Invoking the name of Him,” who told you that He would tell you what things you are to do, Act 22:10. Paul cautiously avoided mentioning to the Jews this name,” except where it is unavoidable, Act 22:8; Col 3:17.
Fuente: Garner-Howes Baptist Commentary
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16. And now, why tarriest thou? It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism. The like sentence had we in the tenth chapter, ( Act 10:47) −
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Can any man let [hinder] those from being baptized with water who have the Holy Ghost given them even as we?” −
But when he saith, Wash away thy sins, by this speech he expresseth the force and fruit of baptism, as if he had said, Wash away thy sins by baptism. But because it may seem that by this means more is attributed to the outward and corruptible element than is meet, the question is, whether baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is the only means whereby our sins are washed away, and as it was once shed to this end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us clean continually. This honor cannot be translated unto the sign of water, without doing open injury to Christ and the Holy Ghost; and experience doth teach how earnestly men be bent upon this superstition. Therefore, many godly men, lest they put confidence in the outward sign, do overmuch extenuate the force of baptism. But they must keep a measure, that the sacraments may be kept within their bounds, lest they darken the glory of Christ; and yet they may not want their force and use. −
Wherefore, we must hold this, first, that it is God alone who washeth us from our sins by the blood of his Son; and to the end this washing may be effectual in us, he worketh by the hidden power of his Spirit. Therefore, when the question is concerning remission of sins, we must seek no other author thereof but the heavenly Father, we must imagine no other material cause but the blood of Christ; and when we be come to the formal cause, the Holy Ghost is the chief. But there is an inferior instrument, and that is the preaching of the word and baptism itself. But though God alone doth work by the inward power of his Spirit, yet that doth not hinder but that he may use, at his pleasure, such instruments and means as he knoweth to be convenient; not that he includeth in the element anything which he taketh either from his Spirit or from the blood of Christ, but because he will have the sign itself to be an help for our infirmity. −
Therefore, forasmuch as baptism doth help our faith, that it may reap forgiveness of sins by the blood of Christ alone, it is called the washing of the soul. So that the washing, spoken of by Luke, doth not note out the cause; but is referred unto the understanding of Paul, who, having received the sign, knew better that his sins were done away. − (512) Though we must also note this, that there is no bare figure set before us in baptism, but that the giving of the thing is thereto annexed; because God promised nothing deceitfully, but doth, indeed, fulfill that which under the signs he doth signify. Notwithstanding, we must again beware that we tie not the grace of God to the sacraments; for the external administration of baptism profiteth nothing, save only where it pleaseth God it shall. By this there is also another question answered which may be moved. For seeing Paul had the testimony of the grace of God, his sins were already forgiven him. Therefore, he was not washed only by baptism, but he received a new confirmation of the grace which he had gotten. −
In calling upon the name of the Lord. It is out of question that he meaneth Christ, not because the name of Christ alone is called upon in baptism, but because the Father commandeth us to ask of him whatsoever is figured in baptism; neither doth the operation of the Spirit tend to any other end, saving that it may make us partakers of his death and resurrection. Therefore, Christ is appointed to excel in baptism, yet inasmuch as he is given us of the Father, and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it cometh to pass that the calling upon the name of Christ containeth both the Father and the Son. −
Wherefore, Ananias doth not mean, that the name of Christ must only be named, but he speaketh of prayer, whereby the faithful do testify, that the effect of the outward sign is in the power of Christ alone. For the sacraments have neither any power of salvation included in them, neither are they anything worth of themselves. Wherefore, this member is, as it were, a correction of the former saying, because Ananias doth, in plain words, send Paul from reposing confidence in the external sign unto Christ. −
It is well known how much the Papists differ from this rule, who tie the cause of grace to their exorcisms and enchantments; and they are so far from studying to direct the miserable people unto Christ, that they rather drown Christ in baptism, and pollute his sacred name by their enchantments.
(512) −
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Expiata esse,” were expiated.
Fuente: Calvin’s Complete Commentary
(16) Arise, and be baptized, and wash away thy sins.Here, again, we have words which are not in the narrative of Acts 9. They show that for the Apostle that baptism was no formal or ceremonial act, but was joined with repentance, and, faith being presupposed, brought with it the assurance of a real forgiveness. In St. Pauls language as to the washing (or, bath) of regeneration (Tit. 3:5) we may trace his continued adherence to the idea which he had thus been taught to embrace on his first admission to the Church of Christ.
Calling on the name of the Lord.The better MSS. give simply, calling upon His name, i.e., the name of the Just One whom St. Paul had seen. The reading in the Received text probably arose from a wish to adapt the phrase to the language of Act. 2:21.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Be baptized Literally, baptize thyself. The work being supposed to be done by himself through another’s hands.
Wash away thy sins By the external symbol, just as the Holy Spirit has already done the work in the internal reality. (See note on Joh 3:5.) So 1Pe 3:21, says, “Baptism doth save us;” but it is carefully explained: “not the putting away of the filthiness of the flesh, but the answer of a good conscience toward God.” Baptism is the external and symbolical salvation, while regeneration is the internal and real.
The Lord The same Lord as named in Act 22:8; Act 22:10; Act 22:19; the Lord into whose name he was to be baptized. The phrase here is the same as in Gen 4:26. Paul here adds a narrative not elsewhere given, yet most important to his present defence.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And now why do you linger? Arise, and be baptised, and wash away your sins, calling on his name.”
He had then been told that he must not delay in being baptised in the name of ‘the Lord Jesus’ (Jesus is ‘the Lord’). This was now the requirement of the Lord for all men, that believing in the Lord Jesus Christ as their risen Lord and Saviour they respond to Him and be baptised as belonging to Him. Literally this is ‘Having arisen be baptised, and wash away your sins calling on the name of the Lord.’ Note the sentence construction. Each clause has a participle and a main verb. This separates the first statement from the second, so that they can be read as two separate statements indicating two separate, although connected, actions.
This is significant here for nowhere in the New Testament is baptism ever spoken of as washing. Elsewhere baptism, when specifically spoken of, points to the coming down of the Holy Spirit and to rising to new life. Its waters are like the rain that comes from heaven and provides springs and rivers that produce life. If there is a ‘washing’ it is a ‘washing of regeneration and renewing of the Holy Spirit’ (Tit 2:5-6), again depicting the life giving rains. Water represents the water of life, not water of washing. Indeed when a medium for washing is described it is the washing of water with the word (Eph 5:26) not by baptism. When John the Baptiser spoke his call was to fruitfulness and life, and he constantly used images from nature. He too saw his baptism as pointing to the drenching and lifegiving rain in accordance with the prophets (Isa 32:15; Isa 44:1-5; Isa 56:10-12). He gives not a single hint that it has in mind ritual washing. It was the Pharisees who might possibly have interpreted it in that way, and Josephus who did, and even they would not see it as ‘washing from sin’ but as removing ceremonial defilement. But they had misunderstood it.
On the other hand when men are called on to ‘wash away their sins’ in the Old Testament the idea is always of a change of life by turning from sin to right living. ‘Wash yourselves, make yourselves clean, put away the evil of your doings from before my eyes, cease to do evil, learn to do well, seek justice, relieve the oppressed, judge rightly on behalf of by the fatherless, plead for the widow’, says Isaiah (Isa 1:16-17). This has no direct connection with the image of baptism, indeed its context is a diminishing of all ritual. The point is practical. You ‘wash’ by thrusting away all sin and evil in your life. It is a practical transformation carried out by an act of will followed by acts of will.
The main purpose of water among the Jews in ancient days was in order to be used for drinking and in order to water the ground to make it fruitful. It is true that they did engage in ritual ‘washing’. But when they ritually used water on themselves it was for removing ‘earthiness’ in the presence of God, the removal of odour and all that was unpleasant. (We view things very differently. To us water is on tap and is largely for washing. Most of us own no fields that are dependent on rain. But that was not how the ancients saw it, apart from the Greeks and the wealthier Romans). In the Old Testament ritual washing never cleanses. It is only ever preparatory to cleansing, a removing of earthiness and sweat and odour. It is the passing of time in separation that cleanses spiritually. ‘You shall wash and shall not be clean until the evening’ is a regular refrain. The only water that ‘cleanses’ is water that has been purified with the ashes of a heifer, the water of purification, ‘clean water’, and that cleanses because the blood of the heifer has been shed. On the other hand when the Pharisees poured water over their hands they did not see themselves as ‘washing’. They were removing any taint of ritual uncleanness.
We are wrong therefore when we compare baptism to Old Testament ritual or to ‘washing clean’. More to the point, if baptism was connected with washing, would be David’s words in Psalms 51, ‘wash me and I will be whiter than snow’. But that is in parallel to ‘purge me with hyssop and I shall be clean’ which suggests that it has the water for purification in mind, the water seeped in sacrificial blood. If David was thinking of bathing, it was as a privilege of the rich. Ordinary people did not even think of washing. They did not see themselves as dirty. They saw the rich as fastidious. Yet even so the New Testament never uses this idea of baptism. Indeed Peter declares the opposite. Baptism is not the putting away of the defilement of the flesh, it is the answer of a good conscience towards God (1Pe 3:21).
So what Ananias was saying here was, ‘arise and be baptised as a sign that you are becoming His, that you are being baptised in the name of the Lord Jesus and thus becoming His man and a recipient of the Holy Spirit, and at the same time turn your life around so that it is totally changed and ‘washed from sin’, and begin to live a new life, ‘calling on the name of the Lord’, that is, acknowledging and worshipping the Lord. Baptism was a baptism ‘unto repentance’. The baptism indicated entry into the age of the Spirit and the forthcoming ‘drenching with the Holy Spirit’, but it was promising a changed life in the future. The change of life was to result and was to be carried into effect, and that was described as ‘washing’ as in Isa 1:16-17.
Of course we can argue that Ananias was uniquely signifying that baptism washed from sin. It is one possible interpretation of his words. But if he did so he was the only person in the New Testament who interpreted baptism in this way, and that appears very unlikely. It was the later church that would change the meaning of baptism into this and thereby diminish its significance, for they made it teach what was intrinsically not true, and it resulted in all kinds of queer ideas so that even the most prominent Christians followed them, ideas such as not being baptised until near death because they thought that the physical act would wash away their sins up to that point. That was the inevitable result of such a foolish idea. It had become mere superstition.
The truth is that being baptised does not wash away your sins. Only the blood of Jesus appropriated by faith can do that. If you are a true Christian what baptism does signify (but only if there has previously been an act of true faith in Jesus Christ that has resulted in the baptism, or is at the time) is that the Holy Spirit has come on you, and that you have died and risen with Christ.
Thus the thoughts of the verse are, firstly to arise and be baptised, thus revealing himself as a servant of Jesus Christ as a result of receiving the Holy Spirit, and secondly to turn from sin to righteousness, resulting in true worship of the Lord. ‘Calling on the name of the Lord’ had signified worshipping God truly from as far back as Gen 4:26. Compare Act 2:21.
Fuente: Commentary Series on the Bible by Peter Pett
Act 22:16. Be baptized, Baptism, in respect to adults, except in the very peculiar instance of our Lord, was a token of confession and humiliation for sin; and of a desire to be cleansed from it, as the body is by water cleansed from its pollution; and being administered to such professed penitents by divine appointment, is called the baptism of repentance, Mat 3:11. Mar 1:4. Luk 3:3.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 22:16 . ;] Why tarriest thou? so used only here in the N.T.; frequent in the classics. The question is not one of reproach, but of excitement and encouragement.
. ] let thyself be baptized and (thereby) wash away thy sins . Here, too, baptism is that by means of which the forgiveness of the sins committed in the pre-Christian life takes place. [136] Comp. Act 2:38 ; Eph 5:26 ; and see on 1Co 6:11 . Calvin inserts saving clauses, in order not to allow the grace to be bound to the sacrament. As to the purposely-chosen middle forms, comp. on 1Co 10:2 .
. ] Wolf appropriately explains: “postquam invocaveris atque ita professus fueris nomen Domini (as the Messiah). Id scilicet antecedere olim debebat initiationem per baptismum faciendam.”
[136] Comp. the Homeric , Il. i. 113 f., and Ngelsbach in loc .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1806
CONVERSION OF ST. PAUL
Act 22:16. And now, why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
THE conversion of St. Paul, taken in connexion with all the circumstances attending it, is one of the most remarkable events recorded in the New Testament. Amongst the numberless observations to which it might give rise, there is one only which I would notice: and that is, that it displays, in a preeminent degree, the sovereignty of God in the dispensation of his mercies. Considering how he was engaged at the moment when God was pleased to arrest him in his career of sin; and what condescension was manifested to him, in the personal appearance of the Lord Jesus himself to him, and in the oral communications made to him by the Saviour of the world; it must be acknowledged that he was one of the most signal monuments of divine grace that ever existed from the foundation of the world [Note: ver. 15. with 1Ti 1:12-16.]. But it is with the direction that was given him by Ananias that I propose at this time to occupy your minds: for, though it was addressed to him alone in the first instance, it is precisely what should be delivered to every one that is convinced of sin, and that is inquiring with sincerity, Lord, what wilt thou have me to do?
I propose, then, to consider this direction,
I.
As given to the Apostle on this occasion
Being a Jew, he had been circumcised in his infancy, according to the Divine appointment. But now, being converted to the faith of Christ, he must be baptized also, in order to participate in all the blessings of the Christian covenant. Mark,
1.
The particular things enjoined
[He must be baptized. Baptism was the appointed rite of admission into the Christian Church. It was enjoined by the Lord Jesus Christ himself to all his followers without exception; nor could any one be acknowledged as a Disciple of his, till he had submitted to this ordinance.
Baptism however, of itself, could avail nothing to the salvation of his soul. It was the blood of Jesus Christ alone that would cleanse him from his sins: in that fountain, therefore, he must wash, in order to be purged from his guilt: and this process was the work of faith only. And hence was that further direction given him to call upon the name of the Lord. The Lord Jesus Christ it was who had appeared to him, and had sent him to Ananias for instruction: and it was that same Lord on whom he must henceforth call, as the one only source of all good, the Author of eternal salvation to those who seek and obey him [Note: Heb 5:9.]. It was the Lord Jesus Christ who had shed his blood for him: and to him must he apply, to sprinkle him with that blood, and thereby to cleanse him from his sin. Accordingly, we find that he did, in the time of his deepest extremity, direct his prayers unto that Saviour, and obtain from him that grace which proved sufficient for him [Note: 2Co 12:8-10.].
In the discharge of this duty he must make no delay. He might think, perhaps, that he was too vile to be admitted thus at once into covenant with God; or that the Church itself would not receive him; or that, at all events, it would be better for him to wait for a season, in order to evince the sincerity of his faith. But to no such objections must he listen: the path of duty was plain before him; and he must follow it without delay, not tarrying a single day under the idea of finding a more convenient season.]
2.
The connexion subsisting between them
[The direction given him appeared to consist of different parts: but it was, in fact, one single act whereby he was to accomplish all. Baptism, though not necessarily accompanied with the washing away of sin, (for Simon Magus was as much in the gall of bitterness and in the bond of iniquity after his baptism as before [Note: Act 8:16; Act 8:23.],) was ordinarily, and intimately, connected with it. Of itself, indeed, it could no nothing; but, as used in faith, it did much. As appointed of God, it was a sign of the persons believing in Christ, and a seal of the righteousness which he had received through faith [Note: Rom 4:11.]. It was also an acknowledgment on the sinners part that he was bound to serve the Lord in the way of holiness; and a pledge on Gods part that he should have grace and strength to do so, if only he would seek it in the exercise of faith and prayer [Note: Rom 6:3-4.]. Thus it was intimately connected both with the justification of the soul, and with its sanctification after the Divine image; and consequently, in the judgment of charity, it might be spoken of as washing away both the guilt and the pollution of sin. In both these senses it is said to save men [Note: 1Pe 3:21.]: but then we must ever remember, that in the act of baptism there was a calling upon the name of the Lord for these blessings, and an exercise of faith in him for the communication of them. In itself, it was only a figurative representation of the blessings sought for and imparted: the communication of the blessings themselves depended on the sincerity of him who sought them: if he sought them with real humility and faith, they were imparted to his soul; and if not, they were withheld from him: but, as in that day it could not be expected that persons would apply for baptism unless they were sincere, it might well be hoped that, in the ordinance, they really obtained the blessings which they professed to seek, and that as many as were baptized into Christ did really put on Christ [Note: Gal 3:27.]. To this we may add, that God did, on many occasions, accompany that ordinance with a more than ordinary effusion of his Holy Spirit, both in his gifts and graces; according to what is intimated by the Apostle: Not by works of righteousness which we have done, but according to his mercy God has saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour [Note: Tit 3:5-6.]. On the day of Pentecost, a hope was held forth to the awakened penitents, that God would so bless this ordinance to them [Note: Act 2:38-39.]: and many years afterwards was this very connexion spoken of, as realized in the experience of the Corinthian converts. They had been amongst the most abandoned of mankind: yet says the Apostle to them, But ye are washed (in baptism), but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God [Note: 1Co 6:11.]. As enjoined of God, the rite is necessary for all; but, as performed by man, it is effectual to those only who receive it aright, and who possess the dispositions which the ordinance itself supposes and implies.
But to all to whom it proves effectual, we may safely say, Being buried with Christ in baptism, ye are also therein risen with him, and stand complete through him in the presence of your God [Note: Col 2:10-12.].]
But this direction may be considered,
II.
As addressed to all who are convinced of their sinful and undone state
To all such persons it says,
1.
Seek the remission of your sins simply through Christ
[For you he shed his blood upon the cross, even to effect thereby your reconciliation with your offended God and Father [Note: Col 1:20-22.]: and it was in reference to that event that the prophet spoke, when he said, In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness [Note: Zec 13:1.]. In that fountain, therefore, you must wash: there is nothing else that can ever cleanse you from even the smallest sin. As for rivers of tears, they can be of no avail: they may prepare you for the reception of mercy, but can never purchase the pardon of one sin: the rivers of Abana and Pharpar would in vain have been applied to by Naaman the Syrian, when the office of healing his leprosy was assigned to Jordan only: and in like manner, how excellent soever any substitute for the blood of Christ may appear, it will effect nothing. On the other hand, the blood of Jesus Christ will cleanse from all sin [Note: 1Jn 1:7.]: and therefore I say to every one who feels his need of mercy, Go to Christ, and to the blood of sprinkling, which speaketh to you better things than ever the blood of Abels sacrifice did to him [Note: Heb 12:24.]; yea, and better things than the most enlarged heart can conceive [Note: 1Co 2:9.]. If you have been as moral as Paul in his unconverted state, you must seek remission in this way: and if you have been as bloody a persecutor as he, you may: Not one that comes to Him shall ever be cast you.]
2.
Look to Him alone for all the blessings that you stand in need of
[It is characteristic of the Christian in every age and place, that he calls upon the name of our Lord Jesus Christ [Note: 1Co 1:2. with Rom 10:11-14.]. Now this does not merely imply an acknowledgment of him as God, but also a dependence on him for all spiritual and eternal blessings. He is appointed by God the
Father to be Head over all things to the Church [Note: Eph 1:22.]: and in him is treasured up a fulness of all spiritual blessings [Note: Col 1:19.], that out of his fulness we may all receive [Note: Joh 1:16.] according to our faith, and according to our necessities. Comply, then, with this appointment, and go to him on every occasion; and let the life which you now live in the flesh be wholly and exclusively by faith in him, even in the Lord Jesus Christ, who has loved you, and given himself for you [Note: Gal 2:20.].]
3.
Confess Him openly before men
[This is one of the great ends of baptism; which, in all cases of adults, implies an open acknowledgment of the Lord Jesus Christ as our Saviour, and a determined surrender of ourselves to his service [Note: Heb 10:22-23.]. To us, who have been baptized in our infancy, a repetition of the ordinance is uncalled for: but the thing implied in it, is required of every child of man. We must devote ourselves unreservedly to our God and Saviour; and must confess him openly before an ungodly world. Nor can this by any means be dispensed with: for if with the heart man believeth unto righteousness, it is with the mouth that confession is made unto salvation [Note: Rom 10:10.]: and our blessed Lord has warned us, that if we are ashamed of him, and deny him before men, he will be ashamed of us, and deny us before his Father which is in heaven. Perhaps you may imagine that circumstances are now so different, that there will be no difficulty in confessing Christ. But you will find it still no easy matter to approve yourselves faithful to him in this respect: for, though we are not now in fear of being dragged to prison and to death for our adherence to him, we are certain of exciting much contempt and hatred amongst our friends and relatives, as soon as ever we devote ourselves unreservedly to Christ. It is still as true as ever, in fact, though not in the same degree, that all who will live godly in Christ Jesus shall suffer persecution: and we need at this day, as they also did in the apostolic age, to be strengthened from above for this warfare, which every faithful soldier of Christ will have to maintain. For it, therefore, you must prepare; and in it you must engage with all boldness: and you must be faithful unto death, if ever you would obtain a crown of life.]
4.
Let there be no delay in this necessary work
[You may be ready to think that there is some reason for delay: you have some important engagements at this time, and you wish to stay till they are completed: or you apprehend that a future period will be more favourable than the present. But I must say, that no reason under heaven can justify a neglect or postponement of this duty. Tell me, thou convinced soul, Why tarriest thou? Give me a reason: give me a reason that shall satisfy even thine own mind. But I defy you: I defy the whole world to assign so much as one reason that shall bear even a moments investigation. But I could, if needful, assign a thousand reasons why it is madness to delay. Arise, then; arise, and be baptized, and wash away your sins, calling on the name of the Lord. What! shall it be needful to urge you in such a cause as this? Is there a fountain opened for sin, and will you need to be importuned and urged to wash in it? If one sin lying upon the soul is sufficient to plunge you into everlasting perdition, need you be exhorted to wash away, in one single moment, all that you have ever committed, so that you shall be before God as spotless as if you had never sinned? Is the Lord Jesus Christ ready to answer every petition that your soul can offer, and will you need to be urged to spread before him your requests? Is your honouring of him before men the recompence which he especially requires at your hands for all that he has done and suffered for you, and do you need to be urged to render him this reasonable service? I do hope that some of you, at least, will feel ashamed at your past delay; and that you will now, even before you depart from this place, seek grace from him, that you may be enabled to comply with the directions in my text, and to shew that you have not received such transcendent blessings in vain. Let me also entreat that you will go home in silent meditation, every one of you to his secret chamber, and there prostrate yourselves before him, imploring mercy at his hands, and consecrating to him your every faculty, both of body and soul. Let every one of you be able to say, with David, I made haste, and delayed not, to keep thy commandments [Note: Psa 119:60.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Ver. 16. Wash away thy sins ] By being inwardly baptized in the blood of Christ, by his merit and spirit. For there is baptismus flaminis et baptismus fluminis, a baptism of fire and water, Mat 3:11 ; hence we read of baptisms, Heb 6:2 , and of the washing of regeneration, and renewing of the Holy Ghost Tit 3:5 . See Trapp on “ Act 2:38 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] This was the Jewish as well as the Christian doctrine of baptism.
See ref. 1 Cor. and note.
] of Jesus, .
Paul carefully avoids mentioning to the Jews this Name , except where it is unavoidable , in Act 22:8 ; so again, Act 22:18 .
Fuente: Henry Alford’s Greek Testament
Act 22:16 . : so by St. Paul in Act 20:22 ; Act 20:25 , Act 26:6 , Act 16:37 , Act 13:11 ; also found in Act 3:17 , Act 10:5 , but no instances in Luke’s Gospel of beginning a sentence, Hawkins, Hor Synoptic , p. 145. : only here in this sense in N.T., cf. 4Ma 6:23 ; 4Ma 9:1 , and so often in classical Greek, Aesch., Prom. , 36, etc. , see Act 5:17 . : middle voice (so perhaps in 1Co 10:2 , W.H [368] text, but passive in margin, as Blass), as a rule naturally in the passive, “to be baptised,” cf. Act 9:18 , but the convert in “getting baptised” was conceived as doing something for himself, not merely as receiving something (Simcox, Language of the N.T. , pp. 97, 98), so apparently Blass, Gram. , p. 182, or the middle may mean that he submitted himself to Christian Baptism, Bethge, p. 197, and Alford. : also middle, cf. Act 2:38 , and 1Co 6:11 , the result of the submission to Baptism, Tit 3:5 , Eph 5:26 . ., cf. p. 81, on the significance of the phrase. This calling upon the name of Christ, thus closely connected with Baptism and preceding it, necessarily involved belief in Him, Rom 10:14 . There is no contradiction in the fact that the commission to the Apostleship here and in 9 comes from Ananias, whilst in 26 he is not mentioned at all, and the commission comes directly from the mouth of the Lord. It might be sufficient simply to say “quod quis per alium facit id ipse fecisse putatur,” but before the Roman governor it was likely enough that the Apostle should omit the name of Ananias and combine with the revelation at his conversion and with that made by Ananias other and subsequent revelations, cf. Act 26:16-18 . Festus might have treated the vision to Ananias with ridicule, Agrippa would not have been influenced by the name of a Jew living in obscurity at Damascus ( Speaker’s Commentary ).
[368] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
baptized. App-115. The verb is in Mid. Voice.
wash away. Greek. apolouo. App-136 and App-185.
sins. Greek. hamartia. App-128.
calling on. See note on Act 2:21.
the name. See note on Act 2:38.
the Lord. The texts read “of Him”, i.e. His name, referring to the Righteous One.
Fuente: Companion Bible Notes, Appendices and Graphics
16. ] This was the Jewish as well as the Christian doctrine of baptism.
See ref. 1 Cor. and note.
] of Jesus, .
Paul carefully avoids mentioning to the Jews this Name, except where it is unavoidable, in Act 22:8; so again, Act 22:18.
Fuente: The Greek Testament
Act 22:16. , why tarriest thou?) Quickly, saith he, strive to pass from a state of grief to a state of peace.-, wash away) receiving baptism.
Fuente: Gnomon of the New Testament
sins
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
why: Psa 119:60, Jer 8:14
arise: Act 2:38, Rom 6:3, Rom 6:4, 1Co 6:11, 1Co 12:13, Gal 3:27, Tit 3:5, Heb 10:22, 1Pe 3:21
calling: Act 2:21, Act 9:14, Rom 10:12-14, 1Co 1:2
Reciprocal: Lev 11:25 – and be unclean 2Ki 5:13 – Wash 1Ch 22:19 – arise Isa 1:16 – Wash Eze 36:25 – filthiness Mat 3:6 – confessing Mar 1:4 – remission Mar 16:16 – is Luk 3:3 – preaching Joh 13:5 – to wash Joh 13:8 – If Joh 19:34 – came Act 7:59 – calling Act 9:18 – and was Eph 5:26 – with
Fuente: The Treasury of Scripture Knowledge
6
Act 22:16. Both in this instance and In chapter 9:18, Saul is said to have risen to be baptized. That was because the rite had to be performed by immersion. Wash away thy sins. The first word is used literally because the act of baptism really washes the body, and that act is necessary for the remission of sins. (See Tit 3:5; Heb 10:22). Calling on the name of the Lord is associated with the act of obedience to the command of the Lord, which shows how such calling is to be done.
Fuente: Combined Bible Commentary
Act 22:16. And be baptized. The verb in the original Greek is of the middle, not of the passive voice, as the English translation would seem to imply. The more accurate rendering is, have thyself baptized. The rite in the case of persons arrived at years of discretion was preceded by repentance (see Act 2:38). In St. Pauls mind it was no mere formal or ceremonial rite (comp. his words in Tit 3:5).
Calling on the name of the Lord. The reading of the older MSS. here, which we are now able to restore, is an important addition to our proofs, gathered from the inspired writings of the New Testament, of the belief in the early Church in the divinity of Christ. We should read, calling on His name, that is, on that Just One, of whom mention has been made before, Act 22:14, and immediately after, Act 22:18-21, or, in other words, on Jesus Christ. We see, therefore, that the Church of the first days directly invoked our Lord and Redeemer.
Fuente: A Popular Commentary on the New Testament
See notes on verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
Wash away thy sins. The water used in baptism has, of course, no actual efficacy in removing sin; and yet baptism is something more than a mere ceremony. Considered as an act by which the soul publicly acknowledges God, and becomes committed to his service, it has a powerful influence in promoting inward purification.
Fuente: Abbott’s Illustrated New Testament
Act 22:16 has been a problem to some readers of Acts because one might understand it to say that water baptism washes away sins. The writers of Scripture present water baptism elsewhere not as the agent of spiritual cleansing but as the illustration of spiritual cleansing that has already taken place (1Co 6:11; 1Pe 3:21). The agent of spiritual cleansing is faith in Christ. Paul referred to faith in this verse as "calling on His name" (cf. Joe 2:32). Paul evidently experienced regeneration on the Damascus road; he believed that Jesus of Nazareth was the divine Messiah predicted in the Old Testament (Act 22:10; cf. Gal 1:11-12; Act 9:17-18). He experienced baptism in water after he called on the Lord for salvation. The Lord washed Paul’s sins away when he called on the Lord. Then Paul arose and received baptism. The Greek word epikalesamenos, translated "calling on," is an aorist participle meaning "having called on."
"Baptism symbolized the method of salvation (identification with Christ) and washing symbolized the result (cleansing from sin)." [Note: Kent, p. 166. See also Robertson, 3:391-92.]