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 Hebrews 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," 1 Corinthians 6:11; Revelation 1:5; Revelation 7:14; Isaiah 1:16; Psalm 51:2, Psalm 51:7.

Calling on the name of the Lord - For pardon and sanctification, Romans 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.

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, etc. - 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.

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 Acts 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.

Wash away (ἀπόλουσαι)

See on Acts 16:33.

And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

22:16 Arise, and be baptized. Dean Howson ( Acts, p. 501) says that the verb baptize in the Greek is in the middle voice, and that a more accurate rendering would be, Have thyself baptized.

Wash away thy sins. This language shows that Ananias thought that the penitent sinner was to be baptized for the remission of sins (Ac 2:38), and that Paul held the same view. Compare Titus 3:5. Hackett says:

This clause states the result of baptism in language derived from the nature of the ordinance. It answers to eis aphesin hamartion (Ac 2:38), i.e. submit to the rite in order to be forgiven.... There can be no question of the mode of baptism in this case, for if it be held that be baptized is uncertain in its meaning, wash away is a definition that removes the doubt.''

As the final act of conversion, baptism symbolically, is said to wash away sins.

22:16 Be baptized, and wash away thy sins - Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily in the primitive Church bestow this on any, unless through this means.

Margin sins

Sin. See Scofield Note: "Rom 3:23".

16. be baptized and wash away thy sins-This way of speaking arises from baptism being the visible seal of remission.

calling on the name of the Lord-rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Ac 8:37.

22:12-21 The apostle goes on to relate how he was confirmed in the change he had made. The Lord having chosen the sinner, that he should know his will, he is humbled, enlightened, and brought to the knowledge of Christ and his blessed gospel. Christ is here called that Just One; for he is Jesus Christ the righteous. Those whom God has chosen to know his will, must look to Jesus, for by him God has made known his good-will to us. The great gospel privilege, sealed to us by baptism, is the pardon of sins. Be baptized, and wash away thy sins; that is, receive the comfort of the pardon of thy sins in and through Jesus Christ, and lay hold on his righteousness for that purpose; and receive power against sin, for the mortifying of thy corruptions. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. The great gospel duty, to which by our baptism we are bound, is, to seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. God appoints his labourers their day and their place, and it is fit they should follow his appointment, though it may cross their own will. Providence contrives better for us than we do for ourselves; we must refer ourselves to God's guidance. If Christ send any one, his Spirit shall go along with him, and give him to see the fruit of his labours. But nothing can reconcile man's heart to the gospel, except the special grace of God.