Acts 22:16

And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. AND NOW WHY TARRIEST THOU? ARISE AND BE BAPTIZED AND WASH AWAY THY SINS AND NOW WHY TARRIEST THOU? ARISE, AND BE BAPTIZED, AND WASH AWAY THY SINS, [ _ baptisai (_ G907) kai ( G2532 ) apolousai (G628): cf. 1 Corinthians 6:11. Gr.] - literally, 'have thyself baptized and thy sins washed away.' Forgiveness of sins is obtained solely through faith in the Lord Jesus, (Acts 10:43 , etc.); but baptism being the visible seal of this, it is here and elsewhere naturally transferred from the in

− 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, ( Acts 10:47) − “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 fru

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...

Verse Acts 22:16. _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....

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,”...

EXPOSITION ACTS 22:1 _Brethren _for _men, brethren, _A.V. (Acts 7:2, note); the for my, A.V.; _now make _for _make now, _A.V. THE DEFENSE; ἀπολογία This is the technical word in classical Greek for a defense in answer to an accusation. Thus e.g. the oration of Gorgias entitled, Υπὲρ Παλαμήδους ἀπολογία,_ _begins, Ἡ μὲν κατηγορία καὶ ἡ ἀπολογία κρίσις οὐ περὶ θανάτου γίγνεται. And Demosthenes opposes κατηγρσεῖν to accuse, to ἀπολογεῖσθαι, to make one's defense. And an ἀπολογία δικαία καὶ ἁπλῆ is to prove that τὰ κατηγορημένα, "the things of which the person is accused," were never done. But it is probably from St. Paul's use of the word here that it became common to call the defenses of the Christian religi

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 preven...

Acts 22:1. _Men, brethren, and fathers, hear ye my defense which I make now unto you. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith),_ Men like to be addressed in their own language; they give the more heed to the message if it is spoken to them in words that they can understand. Acts 22:3. I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. And I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received l

SINS SIN (_ See Scofield) - (Romans 3:23). _...

CHAPTER 22 _ 1. The Address of the Apostle (Acts 22:1)._ 2. The Answer from the Mob, and Paul's Appeal to His Roman citizenship (Acts 22:22). What a scene it was! On the stairs, midway between the temple-court and the fortress, stood the Apostle in chains, his person showing the effects of the beating he had received. Around him were the well-armed Roman soldiers, and below the multitude, with up-turned faces, still wildly gesticulating and only becoming more silent when they heard the first words from Paul's lips in the Hebrew tongue. He relates his great experience. They were impatient listeners; the storm broke with the word “Gentiles.” Another great tumult resulted and the many voices demanded that such a fellow should not live. It was a scene of utmost confusion. The chief