And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there,

And a certain Ananias, a pious man according to the law, borne witness to by all the Jews who dwelt there,

and a certain one, Ananias, a pious man according to the law, being testified to by all the Jews dwelling there,

And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelled there,

"And a certain Ananias, a pious man who obeyed the Law and bore a good character with all the Jews of the city,

And one Ananias, a God-fearing man, who kept the law, and of whom all the Jews in that place had a high opinion,

Then a certain Ananias, a man in accord with the law, having the testimony of all the Jews who were living there,

There a man named Ananias, a strict observer of our Law, well spoken of by all the Jewish inhabitants, came to see me.

One Ananias. Paul proceedeth now unto the fourth point, to wit, that he did not only give his name to Christ, being astonished with miracles, but that he was also well and thoroughly instructed in the doctrine of the gospel. I have already said that Ananias met Paul, not by chance, but through the direction of Christ. And whereas he giveth him the title of godliness as concerning the law, and saith that he was well reported of by the whole nation, in these words he preventeth the wrong [1] opinion which they might conceive. As they loathed the Gentiles, so they would never have allowed any teacher coming from them; and one that had revolted from the law should have been most detestable. Therefore, he witnesseth that he worshipped God according to the law, and that his godliness was known and commended among all the Jews, so that they ought not to suspect him. These words, according to the law, are ignorantly, by some, coupled with the text following, that he was approved according to the law. For Ananias' religion is rather distinguished by this mark from the superstitions of the Gentiles. Though we must note, that the law is not mentioned to establish the merits of works, that they may be set against the grace of God; but Ananias' godliness is clearly acquitted of all evil suspicion which might have risen among the Jews. And seeing that he restoreth sight to Paul with one word, it appeareth thereby that he was sent of God, as I have said before.

Footnotes

1 - "Sinistram," sinister.

See the notes on Acts 9:17-18.

And one Ananias, a devout man according to the law,.... The Alexandrian copy, and Vulgate Latin version, read only, "a man according to the law"; one whose walk, life, and conversation, were agreeable to it: a strict observer of the law of Moses, both moral and ceremonial: he not only lived a holy life and conversation, according to the moral law, but he religiously and devoutly attended to the rituals of the ceremonial law; and this part of his character the apostle chose to mention, as what would recommend him to the notice of the Jews he now addressed: for though he was a disciple, a believer in Christ, yet as many of the believing Jews did, so he strictly observed the rituals of the law. The Ethiopic version adds, "who was of the apostles"; one of that number, and in that office, which is nowhere said that he was; and had he, it would not have been agreeable to the apostle's design to have mentioned it; and he is said to be one of the seventy disciples, and bishop or pastor of the church at Damascus; See Gill on Luke 10:1. Of this Ananias, his name and character; see Gill on Acts 9:10.
Having a good report of all the Jews that dwelt there: that is, at Damascus, as the Ethiopic version reads; and so do the Complutensian edition, the Alexandrian copy, and several other copies; for though he was a Christian, yet being not only a man of an unblemished life and conversation, but zealous and devout in the observance of the ceremonial law, was very much interested in the affections and esteem of the Jews.

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.

Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there--One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.

One Ananias, a devout man. In the account of Acts 9:10 we are told he was a disciple. Though a disciple, he kept the law strictly.
The God of our fathers. Of the Jews.
See that Just One. The Lord Jesus Christ. It was necessary that Paul should see the Lord in order to become a witness. He refers more than once to the fact that he had seen the risen Christ (1-Corinthians 9:1; 1-Corinthians 15:8).
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 (Acts 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 (Acts 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.

A devout man according to the law - A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses.